in their mouths As for this Custom I shall give you some passages in Scripture That the Weddings were in the Night-time we read Gen. 29.23 It came to pass in the evening that Laban took Leah his Daughter and brought her to Jacob. That the Bridegroom had his Companions we read Judg. 13.11 Sampson had thirty Companions brought to him That both had their Companions we read of the Children of the Bride-Chamber Matth. 9.15 the special guests invited to the Marriage-feast who were by Custom to fetch the Bridegroom and wait upon him These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Friends of the Bridegroom Joh. 3.29 That the Bride had her Companions 't is said in Psal. 45.14 the Spouse shall be brought to the King in a Rayment of Needle-work the Virgins her Companions that follow her shall be brought unto thee And their fashion was to take Hand-lamps then in use and fit to carry abroad for Night-lights The Scripture frequently alludes to that Rev. 18.23 And the light of the Candle shall shine no more at all in thee and the voice of the Bridegroom and of the Bride no more at all shall be heard in thee And thus the Bridegroom was met by Virgins with Lamps as he grew near the Brides house he was met by Servants with Candles returning to the Marriage Therefore 't is said Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he will return from the Wedding This was the custom which I the rather observe that you may see how fitly our Lord layeth down things Now those that accompanyed the Bridegroom and the Bride were Children of the Bride-chamber and admitted into the Marriage Room and Supper and those that came after that when once the door was shut were surely kept out Now here is a fit representation of the spiritual Mystery laid down by Christ and therefore let us 1. See the thing compared The Kingdom of Heaven that is the state of the Church wherein God reigneth in the person of the Messiah of the Kingdom of Glory it cannot be meant for there are no foolish Virgins and in the internal Kingdom of Grace none But in the external Kingdom of Christ in this World And this is not considered simply and restrainedly to that point of time when Christ is coming to Judgment but respects and should affect us all for such as we depart out of the world now such shall we be found to be at the day of Judgment It concerneth all Ages not only those that shall be found alive at that time but every one in successive Ages 2. The Comparison must be explained the Bridegroom is Christ and the Bride is the Church the whole Church is the Spouse of Christ and each particular Believer a Virgin attending upon this Spouse the Marriage is mutually promised the Espousals are in this Life Hos. 2.19.20 I will betroth thee to me for ever and to be solemnized and compleated at the coming of our Lord Rev. 19.7 Let us be glad and rejoyce and give honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready Here is the betrothing in the Covenant of Grace A nobis accepit arrhabonem carnis c. saith Tertullian he took the token of our flesh and carried it to Heaven to prepare Heaven for us and left with us the token of his Spirit to prepare us for Heaven he is not gone from us in discontent but will come again with all the Angels of Heaven with him to receive the Bride unto himself 1. The Companions of the Bride are here represented under the Name of Virgins for so Christians are called for the Purity of their Faith and Worship and also for their blameless Conversations 1. Virgins for the purity of their Faith that keep themselves free and untainted from the corrupt and rotten Opinions of the World 2 Cor. 11.2 I have espoused you to one Husband that I may present you as Chast Virgins to Christ he meaneth it here in respect of the purity of their Faith that they might not be corrupted by false Teachers 2. Virgins for the purity of Worship Idolatry and Corruption of Worship is often expressed by Harlotry and therefore the Prophet to figure out Israels Apostacy and Corruption in Worship is bidden to take a Wife of Whoredomes Hos. 3. And those that followed the Lamb are said to be Virgins not defiled Rev. 14.4 not polluted with Idolatry which is spiritual Fornication 3. Virgins for purity and blamelesness of Conversation The Apostle speaketh of some that had escaped the pollutions of the world through the Knowledge of Jesus Christ who might be again intangled and overcome therein 2 Pet. 2.20 Well then these were all Virgins even the foolish as well as the wise not tainted with Errour nor defiled with false Worship nor prophane corrupt or scandalous in their Conversations they were such as had escaped the Corruptions of the World and had as glorious a form of Godliness as any others 2. They are described by their Number Ten this is mentioned either because Ten is a number of perfection or because usually the number of those Companions of the Bride never exceeded Ten. 3. They are set forth by their Distribution into two ranks some Wise some Foolish five of the one sort and five of the other the number is not exactly to be stood upon as if the number of the saved and damned were equal as in the Parable of the Marriage-feast one had not a Wedding-garment 't is not to be understood as if only one were damned of all that are invited to the Profession of the Gospel it only signifyeth that all the Virgins are not alike careful to prepare for the coming of the Lord By the wise are meant provident and diligent Christians by the foolish the Improvident and negligent among those that bear the name and keep up the reputation of Christians some will be found not to fill up their Profession with answerable Duty not to make serious Provision for the coming of Christ. 4. They are set forth by their Work and Imployment they went forth to meet the Bridegroom that is they expected the coming of Christ and Happiness by him The foolish and the wise did both agree in this indeed this is the whole business of a Christian. 5. They are set forth by their preparation for this work they took their Lamps that is made open profession of their hope Matth. 5.16 Let your light so shine among men for external shining profession they were both alike All are called Christians all are Baptized and all profess faith in Christ and an expectation of his second coming with eternal Life to ensue upon it all are Virgins all have Lamps all are devoted to the Bridegroom goe forth to meet him and yet some were wise and some foolish some made preparation that whenever the Bridegroom should
saying I have both glorified it and will glorify it again He begs that God would glorifie his Name in giving him the Victory in this last Combat We ask of God for God These that honour me I will honour them 1 Sam. 2.30 5. When we are content to be put to shame so God be honoured to hazard all so we may glorify his Name though it be with the loss of Life it self Josh. 7.19 My Son give I pray thee Glory to the Lord God of Israel and make confession unto him Mal. 2.2 If ye will not hear and if ye will not lay it to Heart to give Glory unto my Name that is by an ingenuous Confession I will even send a Curse upon you 6. When you make others to glorify God 2 Cor. 9.13 They glorify God for your professed subjection unto the Gospel of Christ. Christians are to be Holy for Christ's Honour lieth at stake 7. When we can rejoice in God's Glory though advanced by others be the Instruments who they will as Paul did Phil. 1.18 Notwithstanding every way whether in Pretence or in Truth Christ is preached and I herein do rejoice yea and will rejoice 8. When we are affected for God's dishonour though done by others SERMON II. JOHN XVII 2 As thou hast given him Power over all Flesh that he should give Eternal Life to as many as thou hast given him HEre is the next Reason of Christ's Request the former was the Glory of God and here is another the Salvation of Men Unless the Father glorified him he could not accomplish the Ends of his Office which was to glorify the Father in the Salvation of Man which could not be unless he were sustained in Death delivered out of Death and received into Glory If Christ be not risen your Faith is vain and ye are yet in your Sins 1 Cor. 15.17 How should we know our discharge from Sin if our Surety had not been let out of Prison Where should we have gotten an Advocate to appear for us in the Heavens or a King to pour out the Royal Largess of Gifts and Graces to accompany the Gospel that it might be successful for our Souls From the Context I shall observe two Points 1. Observe That next to God's Glory Christ's Aim was at our Salvation Christ doth not mention his own Profit but that thy Son may glorify thee and that he may give eternal Life These two were the scope of his Sufferings and rising again to Glory 1. Of his Sufferings Dan. 9.26 The Messias shall be cut off but not for himself not for his own Desert nor his own Profit for no Fault no Benefit of his own So Rom. 15.3 Christ pleased not himself as it is written The Reproaches of them that reproached thee have fallen upon me The meaning is he suffered the outrages of the Wicked to promote the Salvation of the Elect or the burden of our Sins by which God was dishonoured fell on him Christ sought not sweet things for himself he had no respect to his own Ease but our Happiness 2. In his rising to Glory he still eyed us when he went to Heaven he went thither on our Errand to seize upon it in our right and to prepare it for our coming John 14.3 I go to prepare a place for you Not so much to be glorified himself as to get us thither Heb. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There to appear in the presence of God for us Christ went to Heaven that we might have a Friend in Court He is entred into the Heavens to appear for us as if that were all the business of Christ in Heaven to remain there as our Advocate Vse 1. To shew us the great Love and Condescention of Christ. The Cross was sad Work all the Wages was the Salvation of our Souls In the Eternal Covenant he aimed at no other Bargain Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands that he might be effectual to save Souls They told David 2 Sam. 18.3 Thou art worth ten thousand of us if we flee away they will not care for us neither if half of us die will they care for us Publick Relation makes Kings more valuable Christ's Soul was worth millions of ours and his Life was more valuable than the Life of Men and Angels yet to save ours Christ layeth down his own and he pleased not himself That the Pleasure of the Lord might prosper in our Salvation Vse 2. It teacheth us more self-denial to do all for God's Glory and the good of the Elect both in Life and Death Phil. 2.17 Yea and if I be offered up on the Sacrifice and Service of your Faith I joy and rejoice with you all A Man that mindeth altogether his own things liveth but a brutish Life beneath Grace and Reason Reason will tell us that Man was made sociable and not only born for himself Grace raiseth Actions to the highest self-denial To deny our selves is one of the first and most glorious Precepts of Christianity 2. Observe That the Comfort and Salvation of Man doth much depend upon the Glorification of Christ. Glorify me that I may give Eternal Life The ends of his Office are much furthered 1. His Glorification is a Pledge of ours God would do every thing first in Christ elect him adopt him pour out the Spirit on him raise him glorify him as the Scripture every where manifests Our Nature is in Heaven as an Earnest of our Persons being there He is called our Fore-runner Heb. 6.20 being gone before into Heaven as a Fore-runner and Harbinger to take up room and the Captain of our Salvation Heb. 2.11 When the Head is in Heaven the Members will follow Whole Christ must be there he is not content with his Heaven without us John 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory that thou hast given me 2. His Glorification is a pledg of his Satisfaction Our Surety is let out of Prison and when the Surety is released the Debt is paid all the Work is accomplished and effected John 16.10 He will convince the World of Righteousness because I go to the Father There is enough done to bring Souls to Glory for Christ is received to Glory I am satisfied I have found a Ransom So John 17.4 5. I have glorified thee on the Earth I have finished the Work thou hast given me to do And now O Father glorify thou me with thine own self Christ had never come out of the Grave never ascended if any thing else had remained to be done 3. Christ glorified is a clearer ground of Hope to the Creature When Christ
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
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
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
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
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
New Creation there is a perfection of parts though not of degrees for a defect of parts cannot be supplied by an after-growth a new creature is made all new there is an universality in the change God worketh not his work by halves no man had ever his heart half new and half oâ—d no though his work be not perfect yet 't is growing to its perfection if any one corrupâ—ion remain unmortified or unbroken or allowed in the Soul it keepeth afoot the Devils interest and will in time spoil all the good qualities we have 3. No change amounteth to the new creature but what introduceth the life of God and likeness to God 1. Where the New Creation obtaineth there is life â—alled sometimes the life of God Eph. 4.18 because it came from God and â—endeth to him Sometimes spiritual life Gal. 5.25 And 1 Pet. 4.6 because the Spirit is the author of this change Sometimes a Scriptural life because the word of God is the rule and food of it Phil 2.16 Holding forth the word of life Sometimes an Heavenly life because of its end and tendency Phil 3.20 But our conversation is in Heaven But call it what you will a life there is the Soul that was dead in sin becometh alive to God yea the Spirit its self becometh a principle of life in us so that they are really alive to God and dead to sin and the World Now would you know whether a man be alive or dead Observe him in his desires and endeavours after God and there you shall see by his actions and earnestness that he is alive But if you would try whether a carnal man be alive or dead you must see by his desires and endeavours after the flesh that he is alive for by any that he hath after God you cannot see it Sense motion and affection are the fruits of life stirrings and activity and sensible feelings are uncertain things to Judge by but the scope tendency and drift of our endeavours will more certainly discover it He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things but the bent drift and stream of his life and love doth carry his love another way 2. Where the new creation obtaineth there is likeness and to be new creatures is to be made like God or to have the Soul renewed to Gods Image 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory Christ is formed in you Gal. 4.19 Made partakers of the Divine nature 2 Pet. 1.4 'T is for the honour of Christ that his people should bear his Image and Superscription that he should do as much for the renovation of the Soul and the restitution of Gods image as Adam did for the deformation of the Soul and the forfeiture of it Therefore in the New Creation his great work is to make us holy as God is Holy the Spirit is sent by him from the Father to stamp Gods Image upon the heirs of promise whereby they are sealed and marked out for Gods peculiar ones they are sanctified cleansed and made more like God and Christ and are in the World such as he was in the World Nothing under Heaven so like God as an holy Soul 4. This new state of life and likeness to God is fitly called a new creature Partly to shew that 't is Gods work for he only can create and therefore in Scripture always ascribed to him Eph. 2.10 We are his workmanship in Christ Jesus created unto good works So Eph. 4.24 Put on the new man which is created after God So Jam. 1.18 He hath begotten us by the word of truth that we should be a kind of firstâ—fruits among his creatures We are so far dead in trespasses and sins that only an Almighty Creating Power is requisite to work this change in us nothing less will serve the turn And partly because this change thus wrought in us doth reach the whole man the Soul and all the faculties thereof the body and all the members thereof are also renewed and changed 1 Thes. 5.23 I pray God sanctify your whole Body Spirit and Soul A man hath a new Judgment esteeming all things as they tend to promote Gods glory and our eternal happiness A New Will and Affections inclining to and desiring all things to this end that we may please glorify and enjoy God And the Body is more ready to be imployed to a gracious use and purpose there is a change wrought in our whole man and the inclination and bent of our lives is turned another way so that the good we once hated we now love and the sin that we loved we now hate the duty that was tedious is now delightful 2. How are we united to Christ If a man be in Christ 't is said in the Text. In the Scripture Christ is sometimes said to be in us Col. 1.27 Christ in you the hope of glory Sometimes we are said to be in him as here as he is also said to live in us and we in him Gal. 2.20 Being in Christ noteth our union with him and interest in him Now a man is united to Christ two ways 1. Externally 2. Internally 1. Externally by Baptism and Profession John 15.2 Every branch in me that beareth not fruit he taketh away These branches are in him only by external covenanting and professing relation to him and visible Communion with him in the Ordinances 2. Internally when we are ingrafted into the mystical body of Christ by his Spirit and have the real effect of our Baptism and Profession 1 Cor. 12.13 By one Spirit we are all Baptized into one Body These two unions may be resembled by the Ivy that adhereth to the Oak and the branches of the Oak it self which live in their root the Ivy hath a kind of life from the Oak by external adhesion but bringeth forth fruit of its own The branches grow out of the root and bear fruit proper to the tree All that are in Christ by external adhesion are bound de jure to be new creatures but those that are in Christ by mystical Implantation not only ought to be but are new Creatures 3. How the new Creaion floweth from our Vnion with Christ. 1. They that are ingrafted into Christ are made partakers of his Spirit And therefore by that Spirit they are renewed and have another nature put into them Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour Are fitted to live a new life 'T is not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man if one had power to put the Spirit of man into a bruit beast that bruit beast would discourse ratitionally All that are
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
of Grace Their choice of God for their portion remaineth unshaken They have chosen the better part adhere to it and have a general purpose to please God in all things 2. An universal slumber is not usually incident to the Saints 'T is not the sleep of the whole man as to all goodness 't is not in all parts of the soul. If there be a remiss will and dead affections yet not a sleepy Conscience something that taketh Gods part as appeareth because they are unsatisfied with this dull and drowsie estate 3. They are more easily alarmed and rouzed up out of it than others that sleep the sleep of death Their Faith and Love is soon awake again and easily set a work for God there is somewhat to work upon A true Christian riseth by unfeigned repentance when his Conscience hath but leizure and helps to deliberate and bethinks what he hath done and so much the better resolveth and bethinketh himself against his sin for the time to come 4. When they rise again and repent and do their first works they are more earnest and fervent than they were before As it were to make amends for their former languishing and to redeem the time they have lost they double their diligence Thirdly I come to the Reasons of this Sleepiness 1. There are two Principles in the Children of God the Flesh inclining to sleep and the Spirit to wake Mat. 26.41 The Spirit indeed is willing but the flesh is weak and therefore the degree of Grace which the best attain unto in this life is mixed with imperfection The guiding and commanding faculties do but imperfectly direct and the inferiour faculties imperfectly obey 'T is the Office of the Understanding and the Will to command of the inferiour faculties to obey There is weakness in all of them therefore 't is said Jam. 3.2 In many things we offend all The Understanding in many things is but a blind guide the Will is but in part rectified and so cannot exercise such a powerful command over our thoughts passions and senses 2. Variety of outward Occurrences working upon the diversity of Principles in us As sometimes we are in a prosperous estate sometimes in deep troubles both may cause this deadness and drowsiness in us Sometimes deep troubles make us weary of well-doing 2 Thes. 3.13 so Heb. 12.3 Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Now as this weariness and heaviness causeth sleep in the body so it doth in the soul. We are tyred in Gods service and then our Wheels are clogged A man may be secure in trouble but usually he is so in time of peace Peace Wealth and Honour are often abused to spiritual drowsiness and secure neglect of God Ease slayeth the fool Prov. 1.32 We had need watch when Delilah spreads her lap for us and the Delights of the world open their bosom to us Surfeiting with the abundance of worrldly prosperity we neglect the Power of Religion and please our selves with the Form David enjoying peace and plenty slew Vriah his Friend who in his adversity spared Saul his Enemy yea his heart smote him but for the cutting off the Lap of his Garment In the abundance of outward comforts we sit loose from God therefore we have those cautions Deut. 8. from ver 7 to ver 14. 3. Conversing with Spiritual Sluggards that count it an high piece of wisdom not to be too forward Irreligious Company and Example is a great matter and hath a mighty force upon us And though it doth not begin sin in the Soul it doth increase it Isa. 6.6 Sin is by propagation not by Imitation but yet the contagion of Example is a great advantage to Corruption To be among warm heavenly mortifyed self-denying Christians is a great advantage in the spiritual life There is a notable provocation and excitement in their example Saul among the Prophets had his Raptures 1 Sam. 10.10 Heb. 10.24 Let us provoke one another to Love and good Works This begets a holy Emulation who shall excell but carnal Company is a deadning thing We are more susceptible of evil than good we catch a disease from one another but we do not get health one from another By touching the unclean they became unclean but he that was unclean was not purified by touching the clean The Conversations of the wicked have more power to corrupt than the good to provoke and excite to vertue A man that would keep himself awake unto God and mind the saving of his Soul must shake off evil Company Psal. 119.115 Depart from me ye evil doers for I will keep the Commandments of my God And by evil Company I mean not only the Prophane who bespeak their own hatred and detestation by their apparent odiousness but the loose and careless As we are to take heed that we be not allured to that which is evil so that we be not deadned to that which is good Neglect of God will keep us out of Heaven as well as Prophaneness We easily leven one another with deadness and formality frequent Society with dead hearted persons breedeth it such whose conference is empty and unsavoury and altogether of worldly things Certainly our dulness and backwardness is such that we need the most powerful helps 4. Another cause is a dead Worship Missa non Mordet Christ compareth spiritual Duties to new Wine Mat. 9. but the Pharisaical Feasts to Taplash or old unsavoury stuff that hath no Spirits Old Bottles will endure that well enough Nothing lulleth the Soul asleep so much as a perfunctory Worship or sleepy Devotions Christs Ordinances are simple but full of vertue his Institutions conscientiously observed will keep us awake Psal. 119.93 I will never forget thy Precepts for with them thou hast quickned me Use them much in Faith and Obedience and Graces will be preserved in us in a lively manner and constant exercise 1 Thes. 5.19 20. Quench not the Spirit Despise not Prophesying If you would not quench the Spirit you must not carelesly use the means of Grace The words of the wise are as Goads to prick us forward Eccl. 12.10 in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word that it may be as Goads in our sides When we are negligent here is quickning A dull Ministry as well as a dull Minister maketh us fall asleep 5. Slumber is the cause of Sleeping Mark the order in the Text They first slumbred and afterwards slept One degree of carelesness makes way for another and usually there is a lesser degree at first Take heed of the beginnings of declinations If we would avoid sleep we must avoid slumber No man becometh stark naught at the first step One careless Prayer maketh way for another Give way to it now and it will settle into an utter deadness at last Men fear not the danger of little sins and so are hardened under them
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
that even in Reprobates and Cast-aways there may be a desire of entring into the joyes of everlasting Life Thirdly From Christs Reply I shall shew you the dreadful Misery and direful effect of being disowned by Christ at his Coming For the First Since the Foolish Virgins came too late We should all take care to begin with God betimes the sooner the better 1. Because you make a necessary work sure and put it out of doubt and hazard The time of life is the time of Grace Luk. 2.14 2 Cor. 6.2 Now the time of life is uncertain Jam. 4.14 Whereas ye know not what shall be on the morrow For what is your life it is but a vapour that appeareth for a little time and then vanisheth away And a work of necessity should not be left on peradventures Therefore we ought to bestir our selves without delay or foreslowing We know not how soon opportunity will be over It cannot be done too soon it may be done too late and therefore 't is good to be on the surest side Ludovicus Capellus telleth us out of Rabbi Jonah's Book of the Mystery of Repentance that when a Disciple came to his Teacher to know what was the fittest time to repent in he answered One day before his death meaning presently for we have not assurance of another day Prov. 27.1 Thou knowest not what to morrow may bring forth Our greatest works and of most absolute necessity should be done first and have the quickest dispatch lest it be too late before we go about them Oh wo to us if God should call us off before we have minded coming to him and walking with him 2. In point of Obedience God presseth to Now. God doth not only command us to please him but to do it presently Heb. 3.7 8. Now while it is called to day harden not your hearts Pompilius the Roman Ambassador when he made delayes and excuses the Emperour drew a Circle on the ground saying Intra hunc Answer me before thou stirrest from this place God standeth upon his Authority and will have a present answer if he say to day 't is flat disobedience for you to say to morrow Now is the time of Salvation at this instant 2 Cor. 6.2 You are charged in his name as you will answer the contrary You say No I will please the flesh a little longer It may be just with God if you refuse him never to call you more 3. In point of Ingenuity We receive a plenteous recompence for a small service When a man thinketh what God hath provided for them that love him and serve him he should be ashamed that he receives so much and does so little and therefore he should redeem all the time that he can that he may answer his expectations from God Shall we adjourn and put off God to our decrepid time when he hath provided for us eternal happiness Can a man that hath any ingenuity in his breast be content to dishonour God longer grieve his Spirit longer provided that at length he may be saved Those that have any due sense of Gods kindness or their own duty will think God hath too long been kept out of his right and that all the time that remaineth is too little to express our love and thankfulness to him 1 Pet. 4.3 Men that do delay do in effect say Let me despise thy Commands and abuse thy Mercy a little longer but then when my Lusts are satisfied and youthful heats are spent I will see what I can do to be saved What baseness of Spirit is this 4. 'T is our advantage to begin betimes both here and hereafter 1. Here. The sooner you begin to please God the sooner you have an evidence of your interest in his favour more experience of his Love more hopes of living with him in Heaven Oh these things are not slight things When once you come to taste the comfort of them you will be sorry that you had begun no sooner as Paul complaineth that he was born out of due time 1 Cor. 15.8 because he lost the advantage of seeing Christ in the flesh and so of many sweet conferences and many sweet visits of Love and experiences of Grace that otherwise might fail to his share Rom. 16.7 They were in Christ before me An early Acquaintance with Christ bringeth many benefits with it as peace and comfort and joy and hope which others that set forth later want The Consolations of God should not be vile and cheap with us If you were acquainted with them you would leave your husks for bread in your Fathers house 2. The sooner you begin with God the greater will your glory be Hereafter For the more we improve our Talents here the greater will our reward be in Heaven Luk. 19.16 17 18 19. And he said unto him VVell thou good Servant because thou hast been faithful in a little have thou authority over ten Cities And the second came and said Lord thy pound hath gained five pounds And he said likewise to him Be thou also over five Cities And when the Mother of Zebedee's Children came to Christ and desired that her two Sons might sit one at his right hand and the other at his left Mat. 20.23 Christ doth not deny the thing that there are degrees of Glory set forth by sitting on the right hand and on the left but telleth her that it shall be given to them for whom it is prepared of his Father As in Hell there is an hotter and cooler judgment Certainly then they that have long pleased God and made it the whole business of their lives shall have larger measures of happiness VSE Is to reprove those that adjourn and put off the work of Religion from time to time till they have lost all time 'T is Sathan's Artifice to cheat men of the present opportunity by promises of a future Obedience Oh consider the work is much and life is short If we did live as many years as days all would be little enough therefore let us begin betimes There are three Arguments to press this If this work must be once done why not Now your Hearts will not be better nor the Terms less 1. Your Hearts are not like to be better For the longer we continue in sin the heart is the more hardened as the High-way by continual treading groweth the harder and the Anvil by continual smiting is hardned the more so long use in sin obdureth the Heart and long resistance grieveth the Spirit and carnal affections grow upon us Jer. 13.23 Can the Ethiopian change his skin or the Leopard his Spots then may ye also do good that are accustomed to do evil 'T is hard to transplant an old Tree The Affections are now more settled in a course of sin 2. The Terms of the Gospel will not be more easie and we better able to obey them hereafter than now we are The Laws of Christianity are alwayes the same The pleasures of sin must one day
and the good of others And as we promote either of these Ends we are said to gain and increase our Talents 1. The glory of God must be regarded in the first place or which is alwayes concerned with it the Advancement of the Kingdom of Christ and his Interest in the world For all the Gifts that we have received are for the Masters use Though God cannot be enriched by any thing that we can doe yet he counteth it an Increase if we study to bring him into request or to advance the Kingdom of his Son Therefore this must be our supream End in all things 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye doe do all to the glory of God If in eating and drinking and the use of our ordinary Comforts much more in the supream and Important Actions of our Lives such as we would make a Business of God must be specially eyed there God only is independent and self-sufficient of himself and from himself but self-seeking is monstrous and unnatural in the Creature they are of him and by him and for him Rom. 11.36 Of him and through him and to him are all things The motion of the Creatures is circular they end where they begun Man especially Other Creatures glorifie God necessarily we voluntarily and by choice they passively as they minister matter to the Beholders to glorifie God we actively as we are to intend and seek his glory in all things They are made for God ultimately but mediately for man but we are made for his immediate service and should glorifie him in all 2. The saving of our own Souls that must be regarded next to the glory of God For next to the love of God man is to love himself and in himself first his better part The great Errours of the World come from mistaking self and misplacing self They misplace self when they set it above God and preferre their Interests before the Conscience of their duty to him then they mistake self thinking themselves more concerned as a Body than a Soul and preferre the Satisfactions of the carnal Life before the Happiness of the spiritual We never truely love our selves but when we love our Souls and seek their good God ordereth all his Providences for his own glory and the good of his People Rom. 8.28 All things shall work together for good to them that love God So should we order all our actions All things are sanctified to them that are sanctified to God As Helps and Means and something to bring us to him so should we use all Gifts Ordinances and Providences We distinguished before of dona sanctificantia administrantia this is the difference between them The graces of Sanctification though profitable for others yet are chiefly intended for the good of him that hath them Gifts of Edification though profitable for the Owner yet are principally intended for the good of others A man that hath sanctifying Grace he doth good to others with it that is but utilitas emergens not finis proprius 't is not the proper and chief end for which those Graces were chiefly given But other subservient gifts are for the good of the Body not for the worth of the Person that hath them 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall That was the main and proper End 3. For the good of others their Edification and Benefit as the Sun doth not shine for himself nor the Fountains flow for themselves We drive a joynt-trade for Heaven and God hath scattered his gifts that every part may supply somewhat for the good of the whole as every Member in the Body hath its proper station and several use by which the whole Body receiveth Benefit Rom. 12.4 For as we have many Members in one body and all Members have not the same Office 1 Cor. 12.14 For the Body is not one Member but many A man hath not Wealth for himself nor Parts for himself not Ministerial gifts for himself to promote his own ends but to bring in Souls to God not for pomp but for use All have their proper and distinct Offices some to serve others to rule some to counsel others to execute Every one hath their proper and distinct use for God maketh nothing in vain nor was the world appointed to be an Hive for Drones and idle ones Therefore we should all in our places be doing good to others helping them by our counsel or by our Estate and Interest or by our Service but especially should we do good to their Souls for we are to love our Neighbour as our selves that is by a regular Love Therefore first seek their spiritual good as we would do our own gaining upon them by assiduous Counsels provoking them by our example Otherwise we hide what we have in a Napkin and what profit hath the World by hidden Wisdom more than by hidden Treasure Secondly The Reasons or the Confirmation of this Point 1. They that have received Talents must trade with them because they are not only a Gift but a Trust given us to employ As a Gift they call for our Thankfulness as a Trust for our Faithfulness He that hath an Estate made over to him in trust and for certain uses expressed in the Conveyance hath indeed no Estate therein at all but only with respect to those uses The right of a Feoffee in trust is Fidei Commissarius is quite distinct from that of an Owner and Possessor Just so 't is here and Oh that we could make you sensible that all that you have is for such uses whereby you may bring some glory to God and some good to others and so save your own Souls by the discharge of your trust Surely then men would use their Gifts more industriously spend their Estates better their Time better and be more profitable in all their Relations 2. This Trust is committed to Servants not to Strangers or Freemen who are at their own dispose so that from the quality of the Persons receiving there is an Argument and obligation upon them I may desire another to take a trust who may refuse me but those under command must do as their Lord would have them Now thus are we to Christ who hath an absolute right in us and both made us and bought us 3. The Argument is still more binding if there be a formal Covenant and Promise on their part that they will faithfully perform this trust Now there is a Covenant between God and us I will be your God and you shall be my people In that Covenant we bind our selves to seek his glory and to do his people good As we take God whole God to be ours so we give up our selves and all that is ours to him to be for his use and Service In this Covenant the altera pars paciscens is an inferiour Though there be a mutual interest yet there cannot be such an Interest in God as
only Remedy is Prayer We should not despond but meet Sorrows with a generous Confidence now the only way is to pray If we cannot look for a Deliverance we may pray for a Mitigation for shortning Affliction Mat. 24.20 Pray that your flight be not in the Winter nor on the Sabbath Day when it may be tedious to Body or Soul Pray that you may glorify God in Sufferings as Christ sueth out Support in this Request Usually when Evils are unavoidable we give over all Addresses yet our Condition is capable of Mercy if the Hour be come beg that a Spirit of Glory may rest upon you 5. Christ knew his Hour There was no Traitor by Judas was not present the Souldiers were not come to apprehend him All was yet in the dark and kept secret in the Bosom of the Priests and Elders It confirmeth us in the belief of the Omnisciency of Christ He knew the moment of his Suffering before there was any appearance of it All things are open and naked before him with whom we have to do And be seeth our Thoughts afar off 6. Christ knew the Hour was come yet he seeketh not an hiding-place or to avoid the Storm by flight How many natural and supernatural Ways had Christ to escape he could have smitten them with a Beam of Majesty It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes as our Conqueror When Christ was to grapple with our Enemies he did not decline the Battel but with Courage and Confidence entred into the Lists with Death and Hell As our Sacrifice he went willingly to the Altar not like a Swine but like a Sheep not with Howling and Reluctancy but with a ready Patience 7. The Act of Christ's Death was quickly over it was but a short space of time he calleth it an Hour Psal. 110.7 de Torrente bibet He shall drink of the Brook in the way a Draught of Death He tasted Death for every one Heb. 2.9 At one Draught he drunk Hell dry as to the Elect. Object But we were to suffer eternally and Christ was to bear our Sorrows I Answer Though Christ paid the same Debt yet through the Excellency of his Person it was done in a shorter time A paiment in Gold is the same Sum with a paiment in Silver or Brass only through the excellency of the Metal it taketh up less room 8. The Hour is come By way of Argument he sheweth the occasion of his Prayer in this Hour of Sadness and Ignominy I am to be betrayed condemned buffeted crucified my Majesty will be obscured and my Death like a Vail drawn upon my Glory Now glorify me in this Hour Indeed thus it was in all Christ's weakness and abasement there was some adjunct of Glory In his Incarnation he is thrust out into a Manger a place for Horses but there he is worshipped A Star in Heaven is hung up for a Sign of that Inn where Christ lay a new Bone-fire to welcome that great but poor Prince into the World He is apprehended by the Souldiers but they are driven back and twice checked in their rude Attempt by the Beams and Emissions of his Divine Glory He is tempted by the Devil in the Wilderness but Angels are sent to minister to him He had not wherewith to pay tribute to Caesar but the Sea payeth Tribute to him and a Fish bringeth the Mony When he was crucified and scoffed at Heaven it self becometh a Mourner and puts on a Vail of Darkness the High Priest did not rend his Cloaths but the Vail of the Temple was rent in twain from the top to the bottom One Thief scoffed him but another proclaimed him King When Man denied him the Creatures preach up his Glory Thus Christ in the saddest Hour is still glorified And thus it is with the Children of God Afflictions on wicked Men are evil and all evil but to the Saints a mixed Dispensation sweet Experiences they have in the midst of sad Calamities and Mercy in the midst of Wrath. Glorify thy Son This is the Request it self What is the meaning of it Origen understandeth it of the very Ignominy of the Cross it self which was to Christ a Glory Gloria salvatoris patibulum triumphantis The Cross was not a Gibbet but a Throne of Honour and Calvary to Christ was as glorious as Olivet It is expressed by lifting up But certainly this cannot be intended here because it was the lowest Act of his Humiliation and Abasement This is made the Motive and Reason of his Request the Hour is come by which as we have seen he intendeth that sad ignominious Hour In short it is meant either of God's glorifying him in his Sufferings or God's glorifying him after his Sufferings as will appear by the Sequel and two parallel places 1. Glory in his Sufferings It is said John 13.31 32. Therefore when he was gone out Jesus said Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him The meaning is now he is to shew himself a glorious Saviour by which God shall also be glorified for which he will uphold and reward him So Glorify thy Son He intendeth those Passages by which his Glory is manifested to the World And so he intends 1. Miracles While Christ suffered the Frame of Nature seemed to be out of Course Mat. 27.51 The Vail of the Temple was rent in twain from the top to the bottom and the Earth did quake and the Rocks rent And vers 54. When the Centurion and they that were with him saw these things they feared greatly saying Truly this was the Son of God 2. Support and Strength This was Christ's last Combat and he was to discover the Strength and the Power of the Godhead Now he prayeth for those Tokens and Significations of the Divine Power in his Death to undeceive the World and that the Disciples might receive no Scandal by his Cross. 2. Glory after Death so it is said John 7.39 That the Spirit was not yet given because Christ was not yet glorified Till his Resurrection and Ascension into Heaven he was not inaugurated into the Headship of the Church and gave not out those Royal Largesses and Gifts of the Spirit So that by this Prayer Christ intendeth the Resurrection and all the Consequents of it His Resurrection by which his Divinity was declared Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead His Ascension and invisible Triumph Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it Ephes. 4.8 When he ascended on High he led Captivity captive and gave Gifts unto Men. The Reception of his Humanity to Heaven and his sitting down at the right Hand of God Phil. 2.9 10 11. Wherefore God also hath
was in the Flesh he was poor despised crucified the Apostle calleth it the Weakness of God Many look'd for a Kingdom from him many believed in him when he was upon Earth the Thief owned him upon his Cross Remember me when thou comest to thy Kingdom If the Thief could spy his Royalty under the Ignominy of the Cross what may we expect from Christ in his glorified Estate When David was hunted as a Flea or a Partridg upon the Mountains there were six hundred clave to him and had great hopes of his future Exaltation they might look for more from David on the Throne Christ is now exalted and hath a Name above all Names he still retaineth our Nature and that is an Argument of Love we go to one that is Bone of our Bone and he is glorified in our Nature that is an Argument of his Power 4. Christ is really put into a greater capacity to do us good 1. He hath seized on Heaven in our right John 14.3 I go to prepare a place for you God the Father prepared it by his Decree but Christ by his Ascension went to hold it in our Name he took possession of it for Himself and his People and ever since Heaven-Door hath stood open 2. The advantage of his Intercession 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ is our Advocate at God's right Hand we have a Friend at Court Offenders hope to be spared if they have interest in any that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand representing his Merits How can our Prayers chuse but be heard The Spirit is our Notary to indite them and Christ is our Advocate to present them in Court 3. The Mission of the Spirit Christ carried up our Flesh and sent down his own Spirit as to fit Heaven for us Mat. 25.34 so to fit us for Heaven Rom. 9.23 Vessels fitted for Glory Vessels of Glory seasoned with Grace Now the Spirit is not given but by Christ's Ascension Ephes. 4.11 12. When he ascended he gave first Apostles then Prophets then Evangelists then Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation 4. By his Ascension all Christ's Offices have a new Qualification and are exercised in another manner Christ hath been Mediator King Priest and Prophet from the beginning of the World but the Administration is different before his Incarnation in the days of his Flesh and after his Ascension Before his coming in the Flesh Christ was the great Prophet of the Church foreshewing what was to come in his Incarnation pointing at what he did after his Glorification working Faith by representing what was past So a Priest before his Incarnation undertaking payment and satisfaction for our Debts in the days of his Flesh he made good his Engagement after his Ascension he representeth his Satisfaction made by his Intercession he appeareth as a righteous Mediator not by intreaty Christ was a King by designation before he was incarnate the Old Church had a taste of his Kingly Power when he lived upon Earth he was as a King fighting for the Crown a King in Warfare after the Resurrection a King in triumph solemnly inaugurated he enters into his Throne Christ cometh into the Father's Presence royally attended Dan. 7.13 14. And I saw in the Night Visions the Son of Man with the Clouds of Heaven and he came to the Ancient of Days and they brought him near before him and there was given him Dominion and Glory and all People Nations and Languages that should serve him his Dominion is an Everlasting Dominion that shall not pass away After his Resurrection Christ is brought into God's Presence receiving all Power in Heaven and Earth Christ had this Power from the beginning but was not solemnly installed till then As David had the Power given him when anointed by Samuel yet he endured Banishment and redious Conflicts and shewed not himself till after the death of Saul and till chosen by the Tribes at Hebron So Christ was a Prince and Saviour before his Ascension But it is said Acts 5.31 Him hath God exalted by his right Hand to be a Prince and a Saviour He was Prince by Eternal Right and by Gift and Designation In the midst of his Abasement Christ acknowledged himself King John 8.37 But after his Ascension he solemnly exercised it and administred it for the good of the Elect. Well then let us meditate on these things and draw Water out of the Wells of Salvation with Joy It is better for us that Christ should be in Heaven than with us upon Earth A Woman had rather have her Husband live with her than go to the Indies but yieldeth to his Absence when she considereth the Profit of that Traffick We are all apt to wish for the Apostles Days to enjoy Christ with us in Person but when we consider the Fruit of his Negotiation in Heaven we should be contented It is better for us he should be there to plead with the Father and send his Spirit to us I come to the words As. Some take this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparatively others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally Comparatively Glorify me i.e. as thou hast given me a Power over all Flesh c. give me a Glory suitable to the Authority handle me according to the Power and Command which thou hast given me as the Plenipotentiary of Heaven But it is rather taken Causally by way of Argument It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred because Now the Argument is double 1. it may be taken from a former grant of Power As thou hast given c. Hitherto he had a right now he pleadeth for Possession and a more full exercise of it and 2. from the end which that Power is to be exercised for the good of the Elect that he may give eternal Life to as many as thou hast given him 1. I may observe something from that As thou hast given him The memory of former Benefits is an encouragement to ask anew Experience begetteth Confidence The Heart is much confirmed when Faith hath sense and experience on its side and the belief of what is to come is facilitated by considering what is past We should believe God upon his bare Word yet it is an encouragement to have Experience and Trial. By former Mercies we have a double Experience we know what he will and can do for Creatures Signal Mercies are standing Monuments of God's Power Isa. 51.9 Awake awake put on strength O Arm of the Lord awake as in the ancient Days in the Generations of Old Art not thou it that hath â—ut Rahab and wounded the Dragon Rahab is Egypt the Dragon is Pharaoh he that hath helped can and will We
there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved it only excludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods 1 Cor. 8.5 There is no God but one Many are called Gods but to us there is but one God the Father As also it is the scope of Christ he would lay down the Summary of Christian Doctrine the one Member being opposed to the vanity of the Gentiles the other to the blindness of the Jews 2. To note the Order and Oeconomy of Salvation in which the Father is represented as Supream in whom the Sovereign Majesty of the Deity resideth and the Son sustaineth the Office of Mediator and Servant Joh. 14.28 My Father is greater then I not in respect of Nature or essential Glory for therein they are both equal Phil. 2.6 Who being in the Form of God thought it no robbery to be equal with God but in order of Redemption in which the Father is the principal Party representing the whole Deity because he is the Original and Fountain of it So 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him God the Father is to be conceived as the Supream Person or ultimate Object of Worship and the Son as Lord and Mediator And Jesus Christ whom thou hast sent That is Jesus Christ not as the Second Person in the Trinity but as Mediator Sent implieth 1. Christ's Divine Original he came forth from God he is Legatus à latere John 16.30 By this we know that thou camest forth from God He was a Person truly existing before he was sent into the World and a distinct Person from the Father for he that sendeth and he that is sent are distinguished 2. His Incarnation Gal. 4.4 When the fulness of time was come God sent forth his Son made of a Woman 3. It implieth his whole Office of Mediator and Redeemer wherefore he is called the Apostle and High Priest of our Profession Heb. 3.1 Apostle implieth one that was sent Christ was the chief Apostle and Messenger of Heaven the High Priest and Apostle The High Priesthood was the highest Calling in the Jewish Church and the Apostleship the highest Calling in the Christian Church to note that the whole Office of saving all the Church the Elect of all Ages is originally in Christ. He is the great Ambassador to treat with us from God and the High Priest to treat with God and appease his Wrath for us The Names of Christ also are of some use Such Scriptures are like Gold that may be beaten into thin Leaves In Summaries and Breviats every Mark and Letter is of use Jesus signifieth a Saviour at it is explained Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins This is a part of our Belief to acknowledg Christ a Saviour Then Christ signifieth anointed We shall draw out the sum of all in a few Points 1. Observe The Beginning Increase and Perfection of Eternal Life lieth in Knowledge 1. The Beginning of it is in Knowledg Knowledg is the first step to Eternal Life In Paradise Adam's two Symbols were the Tree of Knowledg and the Tree of Life As Light was the first Creature that God made so it is in the New Creation Col. 3.10 Put on the New Man who is renewed in Knowledg after the Image of him that created him By the inlightning of the Holy Ghost the Work of Grace is begun and the Seed of Glory is laid in the Heart The Holy Ghost representeth the Patern and then conformeth us to 〈◊〉 Regeneration is nothing but a transforming Light or such an Illumination as châ—â—ges the Heart 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God Ephes. 4.23 Be renewed in the Spirit of your Minds It maketh our Notions of God and Christ to be active and effectual The Force of the new Nature is first upon the Mind it taketh Sin out of the Throne God in the order of Grace followeth the Order which he hath established in Nature Reason and Judgment is to go before the Will 2. The Increase of it is by Knowledg 2 Pet. 3.18 But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ. The more thou growest in Knowledg the more thou growest in Life All the gradual Progress and Increase of the Spiritual Life is by the increase of Light 2 Pet. 1.2 Grace be multiplied unto you by the knowledg of God and Jesus Christ our Lord. Heat doth increase by Light as a Room is warmer at high Noon than in a chill Morning I confess through corruption and literal airy Knowledg Men grow more carnal and careless as new Light quencheth old Heat but by the Light of the Spirit the Heart is more quickned and enlivened and as the Judgment is made solid so the Heart is more gracious 3. The Perfection of it is by Knowledg Psal. 17.15 When I awake I shall be satisfied with thy Likeness The Heaven of Heavens is to satisfy the Understanding with the knowledg of God One great end of our going to Heaven is to better our Notions and Apprehensions While the Soul is Prisoner in the Body we have but low and dark Thoughts but there we are illuminated on a sudden One glympse of God in Glory will inform us more than the study of a thousand Years Vse 1. Is to shew us the sad estate 1. Of Men without knowledge Prov. 19.2 Also that the Soul be without Knowledg it is not good Fruit that hath but little Sun can never be ripe Men will say we are ignorant but we hope we have a good Heart You can as well be without the Sun in the World as without Knowledg and Light in the Heart In all the Communications of Grace God beginneth with the Understanding as strength to bear Afflictions Jer. 31.19 After I was instructed I smote on my Thigh and was ashamed yea even confounded because I did bear the reproach of my Youth James 1.5 If any of you lack Wisdom let him ask it of God It is the Perfection of the present Life and the Foundation of the next It is the Perfection of the present Life the excellency of a Man above the Beasts The more Knowledg the more a Man and the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and understandeth not is like the Beasts that perish Job 35.11 Who teacheth us more than the Beasts of the Earth and maketh us wiser than the Fowls of Heaven If a Man would glory in any thing it should be in the Knowledg of God Jer. 9.24 Let him that glorieth glory in this that he understandeth and knoweth me 2. Of
Brethren take heed of Gods of Man's making He is as much an Idolater that preferreth his Wealth to Obedience his Pleasures before God's Service as he that falleth down to a Stock It would be sad if on your Death-Beds God should turn you back as he did the Israelites in their distress Judges 10.14 Go and cry to the Gods whom ye have chosen let them deliver you in the time of your Tribulation Go to your Wealth to your Pleasures 2. If God be but One worship him with an intire Heart The Story goeth that the Senate hearing of the Miracles in Judea decreed Divine Worship to Christ but Tiberius the Emperor crossed it when he heard that he would be worshipped alone God is but one our Hearts should close with him as an All sufficient Portion There is enough in one The Scripture speaks of believing with all the Heart Other Comforts and Confidences must be disclaimed Sometimes Carnal Persons set their Hearts upon other Comforts Christ is not their whole Delight they would have Christ for their Consciences and the World for their Hearts Christ in an extremity but their Affections go out to other things Sometimes they will have other Confidences they would trust Christ for their Eternal Salvation to salve Conscience but the World ingrosses their Care as if they were to shift for themselves in temporal things and be Masters of their own Fortunes as it appeareth when temporal Supplies fail when visible Supplies are absent then they despair It is a meer mistake and folly to think it is easier to trust Christ for Pardon of Sins and Eternal Life than for daily Bread as Christ said Mark 2.9 Whether is easier to say Thy Sins are forgiven thee or to say Arise take up thy Bed and Walk The truth is Temporal Wants are more pressing and urging than Spiritual and Men are careless in the business of their Souls Doct. 3. The next Proposition is That this God is One in three Persons This also is collected from the Text. To know thee that is the Father with all the Coessential Persons They are undivided in Essence though distinguished in Personality Take a place of Scripture 1 John 5.7 There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Let me a little open the Doctrine of the Trinity by some short Observations This is a Mystery proper to the Scriptures Other Truths are revealed in Nature but this is a Treasure peculiar to the Church There are some Passages in Heathens that seem to look this way as Plato speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind Word and Spirit And Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but these were either some general Notions received by Tradition from the Jews and by them misunderstood for they dream'd of three distinct separate Essences or else Passages foisted into their Writings by the fraud and fallacy of some Christians who counted it a piece of their Zeal to lye for God It is not likely that God would give the Heathens a more clear Revelation of these Mysteries than he did to his own People the Church of the Jews We find it but sparingly revealed in the Old Testament though I might bring many places where it is sufficiently hinted but more distinctly in the New after the visible and sensible discovery of the three Persons at Christ's Baptism Mat. 3.17 The Spirit of God descended like a Dove and lighted upon him and lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased Voce Pater Natus Corpore Numen Ave. The whole Trinity were present at that Solemnity Some Darkness there is still upon the face of this Deep we shall have more perfect knowledg of it in the Heavens John 14.20 At that day ye shall know that I am in my Father and you in me and I in you Trinity in Unity and Unity in Trinity still troubleth the present weakness of Reason but when we shall see God face to face our Knowledg shall be more satisfactory and compleat For the present we must come to this Truth with a sober mind and adore it with a humble Piety lest we puzzle Faith while we would satisfy and inform Reason There are many words which the Church hath used in the explication of this Mystery as Vnity Trinity Essence Person Consubstantial which though they be not all found in the Scriptures yet they are the best that we can use in so deep a Matter and serve to prevent the Errors and Mistakes of those who would either multiply the Essence or abolish the Persons Some Terms must be used and these are the safest They be Three and yet One and the most commodious way to solve it to our Understandings is One in Essence and Three Persons for there being Three in the Divine Essence the Father the Word and the Spirit each having the whole Divine Essence and yet the Essence undivided there must be some words to express the Mystery God being One cannot be divided in Nature and Being and there being Three every One having the whole Godhead in himself distinguished by peculiar relative Properties what term shall we use Three ways of Existence there are in the Nature of God because of those three real Relations Paternity Filiation and Procession One they are and distinct they are really There is and must be a distinction for the Essence and particular way of Existence do differ Whatever is said of the Essence is true of every Person God is Infinite Eternal Incomprehensible so is the Father Son and Spirit But now whatever is said of the Existence as Existence cannot be said of the Essence every one that is God is not Father Son and Holy Ghost I say then there being a distinction between the Nature and particular Existences there must be some Terms to express it The Greek Church in the Nicene Council some 360 Years after Christ worded it thus The Occasion was this some Hereticks said If Christ be God of the same Substance and Being with the Father then when Christ was Incarnate the Father was Incarnate also No say the Orthodox though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substance or Essence be the same it is not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Subsistence in the Godhead and then began the publick and received Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Nature or Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the several manners of Existence And the determination of the Church was that these were the fittest Terms to explicate this Mystery Not but that these words were used before in this Matter as may appear out of divers Authors that lived and wrote before that famous Nicene Council but they were not so accurately distinguished nor so publickly received And indeed though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence be not in Scripture yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is There is ground for
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when the Nature of God is expressed it is expressed by a word equivalent to Essence I Am that I Am Exod. 3.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was and is and is to come Rev. 1.4 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is called Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The express Image of his Person It cannot be rendred Essâ—nce but Subsistence for then Arrius would have carried the Day and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Father's Essence cannot properly be said to be impressed on the Son since the very same individual Essence and Substance was wholly in him as it was wholly in the Father and the Son cannot be said to be like But now the express Image of his Subsistence or as we now render it Person doth provide for the Consubstantiality of the Son against Arrius and for the distinction of the Subsistences against Sabellius Thus for a long time it was carried in the terms of Substance and Subsistence But how came the word Person in use I answer The Latin Church expressed it by Person upon these Grounds partly because they would have a word in their own Language that might serve for common and vulgar use and the right apprehension of this Mystery partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous and of a doubtful signification being both often in common acceptation put for the same thing and the Latin Fathers timidiùs usi sunt eo vocabulo were shy in using that word partly because this word is very commodious as being proper to particular distinct rational Substances Whatever is a Person must be a Substance not an Attribute or Accident as White or Black a particular Substance not a general Essence or Nature it must be living we do not call a Book or a Board a Person it must be rational we do not call a Tree or a Beast a Person though they have Life but only Man and it must not be a part of a Man as the Soul it must be that which is sustained in another but subsisteth of it self so the humanity of Christ is not a Person because it hath no Subsistence in it self but is sustained by the Godhead Now a Person in the Godhead is an incommunicable Subsistence in the Divine Essence or the Divine Essence or Nature distinguished by its incommunicable Property or more plainly a diverse and distinct Subsistence in the Godhead And the word is not to be taken in the extream rigor to infer any separation or division in the Godhead Three Persons among Men make three separate Essences three Men but not here three Gods for in the Godhead the Persons are not separate and divided but only distinguished by their Relative Properties they are Coeternal Infinite and may be in one another the Father in the Son the Son in the Father both in the Spirit We are material and though we communicate in the same Nature yet we live separate In short the word Person is used to shew that they are not only three Acts Offices Attributes Properties Qualities Operations but distinct Subsistences distinguished from one another by their unchangeable Order of First Second and Third Father Word and Spirit and their incommunicable Properties of Paternity Filiation and Procession or unbegotten begotten and proceeding and by their special and personal manner of Operation creating redeeming sanctifying Creation is by the Father Redemption by the Son Sanctification by the Spirit More may be said but when shall we make an end Let us apply it Vse Let us bless God that we have such a compleat Object for our Faith we can want nothing that have Father Son and Spirit the co-operation of all the Persons for our Salvation that we can consider the Father in Heaven the Son on the Cross and feel the Spirit in our Hearts yea that the whole Godhead should take up its abode and come and converse with us 2 Cor. 13.14 The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you all Amen Oh what a treble Privilege is this Grace Love and Communion Election Merit and Actual Grace This is a Mystery felt as well as believed We have a God to love us a Christ to redeem us and a Spirit to apply all to the Soul 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Our Spiritual Estate standeth upon a sure Bottom the beginning is from God the Father the Dispensation from the Son and the Application from the Holy Ghost The Father 's Electing Love is ingaged by the Merit of Christ and conveyed by the Power of the Holy Ghost There was a Purpose by the Father the Accomplishment was by the Son and Exhibition is by the Spirit it is free in the Father sure in the Son ours in the Spirit the Father purposeth the Son ratifieth the Spirit giveth us the enjoyment of all Oh! let us adore the Mysterious Trinity we are not thankful enough for this glorious Discovery Doct. 4. That God who is one in three Persons is the only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only true God 1 Thess. 1.9 Ye turned to God from Idols to serve the Living and True God All others are but Idols and false Gods they are not able to avenge the contempt of them that wrong them or to save those that trust in them Gal. 4.8 Then when ye knew not God ye did service to them that by Nature were no Gods An Idol is nothing but what it is in the valuation and esteem of Men. Oh then let us not look upon Religion as a meer Fancy God is whether we acknowledg him or no. Usually in great Turns and Changes many turn Atheists some turn short from gross Idolatry to rest in Superstition others turn over and lay aside Religion it self as if all were Fancy and Figment Oh consider a God there is who else made the World And then Who is a God like unto the Lord our God Go search abroad among the Nations It is some advantage sometimes to consider what a God we â—erve above the Gods of the Gentiles God alloweth you the search for Settlement and Satisfaction Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls If you will make a serious Comparison see where you can anchor safer than in Christianity Where can you have more comfortable Representations of God than in the Christian Religion And where can you have a purer Representation of the Christian Religion than in the Churches of the Protestants all else is as unstable as Waters Here God is represented as holy yet gracious and here you may meet with a strict Rule of Duty and yet best for your Choice Let it confirm you in your Choice and bless God for the Advantages of
sent From Christ's suing for Glory upon this Argument I might note That we may plead Promises God saith Put me in remembrance There is difference between a Plea and a Challenge Hypocrites challenge God upon the Merit of their Works Believers humbly urge him with his own Promises Not as if God did need excitement to make good his Word but we need grounds of Hope and Confidence Again Because Christ asketh nothing but what God will give I might observe That when we have done our Work we may expect our portion of Glory But I rather come to the particular discussion of the Words The words may be considered in a Mediatory or in a Moral Sence In a Mediatory sence so they are proper to Christ he prayed to the Father that thy Son may glorify thee Vers. 1. Now he saith I have glorified thee meaning in the days of his Flesh. By a Moral Accommodation they may be applied to every Christian every Christian should say as Christ I have glorified thee on the Earth I have finished the Work which thou gavest me to do First And which is most proper Let us consider them in the Mystical and Mediatory sense The first Phrase is I have glorified thee Christ glorified God many ways by his Person as being the express Image of his Father's Glory Heb. 1.3 By his Life and perfect Obedience John 8.46 Which of you convinceth me of Sin And Vers. 49. I have not a Devil but I honour my Father By discovering his Mercy John 1.14 We beheld his Glory the Glory as of the only begotten of the Father full of Grace and Truth By his Miracles then the sick of the Palsy was cured it is said the multitude glorified God Mat. 9.8 Mark 15.31 at other Miracles they glorified the God of Israel Mark 2.12 So his Passion exceedingly glorified God's Justice In his Doctrine by discovering his glorious Essence and the Purity of his Worship The System of Divinity was much perfected and advanced by the coming of Christ. Doct. That God was much glorified in Christ. God was much glorified in the Creation of the World Psal. 19.1 The Heavens declare the Glory of the Lord and the Firmament sheweth his handy-work The Fabrick of the whole World especially of the Heavens declares his Goodness Wisdom and Power His Goodness in communicating Being to all Creatures Life and Motion to some His Wisdom in making the Creatures so various and so excellent in their general kinds His Power in educing all things out of the Womb of Mother Nothing God was glorified in his Providences especially in the great Deliverances of the Church from Egypt and from the North but mostly in Christ Redemption being the most noble Work with which he was ever acquainted It is notable that the Spirit of God in Scripture often varieth the Expression at first it was Blessed be God that made Heaven and Earth then I am the God that brought thee out of the Land of Egypt then it is Jer. 16.14 15. It shall no more be said The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth that brought up the Children of Israel from the Land of the North then it is Blessed be the God and Father of our Lord Jesus Christ Ephes. 1.3 In Creation the Wisdom Goodness and Power of God appeared there was no need of other Attributes In Providence the Justice Mercy and Truth of God appears but these in Christ in a more raised degree In Creation the Object was pure Nothing as there was no help so no hindrance but now in Redemption Sin hinders so that here is shown not only Goodness but Mercy In Creation we deserve nothing now we deserve the contrary There was more Wisdom seen in our Redemption The Quarrel taken up between Justice and Mercy Mercy would pity and Justice could not spare In Redemption there is more Power in Creation Man is taken out of the Earth in Redemption out of Hell God's Justice opposed Redemption Christ must be sent to satisfy Justice and the Spirit sent to take away Unbelief God made all with a Word he saved all with a Plot of Grace In Creation Man was made like God in Redemption God is made like Man No Deliverance like this Babylon was nothing to Hell and the Brick-kilns of Egypt to the Lake that burneth with Fire and Brimstone When God delivered his People out of Babylon he had to do with Creatures when he delivered them from the Wrath to come he had to do with Himself Justice put in high Demands against the compassions of Mercy his own Son must die with the Wrath of God and his own Spirit must be grieved in wrestling with the Denials of Men. Instead of our own Obedience we have the Merit of Christ. Oh here are depths of Mystery and Wonder Vse God loseth no honour by Christ. God hath more Glory and we have larger Demesnes of Comfort and Grace to live upon All Parties are satisfied we have a better Portion Adam had Paradise we have Heaven God hath more Glory the Creatures are more acquainted with the infiniteness of Mercy Power and Wisdom Innocence continued had been a great benefit but now it is more gracious and free and it is not the greatness of a Benefit that worketh on Gratitude so much as the graciousness and freeness of it Our Heaven costeth a greater price and it is not given to God's Friends but those that were once his Enemies On Earth This Phrase signifieth that Christ did not increase God's Essential Glory for that is uncapable of any addition his Nature is infinite and cannot be made more glorious and excellent but only that Christ manifested his Glory more fully to the World Observe Christ came down from Heaven to make Men glorify God We had Lesson enough before us in Creation and Providence but Men were stupid Things to which we are accustomed do not work upon us in the Gospel God would set his Praise to a new Tune God needeth us not and our Respects are due and yet at what cost is God to purchase the Praise of the Creature Blind and unthankful Men to dethrone the great God and set up every paltry Creature Therefore God sent his Son to revive the Notions of the Godhead and to give us further manifestations of his Glory That was Christ's Errand to glorify him on the Earth I have finished the Work Christ's Work was to manifest the Gospel and to redeem Sinners and how can he say I have finished the Work seeing the chief Work of Redemption was yet to come the offering up himself to Divine Justice upon the Cross I Answer He had determined to undergo Death and it was now at hand in the consent and full determination of his Will it was done So upon the Cross just before his Death he crieth It was finished John 19.30 It implieth 1. The Submission Faithfulness and Diligence of Christ he never left doing of
coupling of the Cross and Glory The same Disciples Peter James and John were the Witnesses of his Agonies Mat. 26.37 and of his Transfiguration Mat. 17.1 So where Christ began his Passion there he began his Ascension Luke 22.39 He went out to the Mount of Olives and his Disciples followed him And Acts 1.12 he ascended from Mount Olivet 3. For the Advantage of his Members Christ knew it could not go well with the Church unless it went well with himself it was for our Profit The Holy Ointment was first poured on the Head of the High Priest then on his Members Psal. 133.3 His Glory and Grace is an Argument of ours He is endowed with the Spirit without measure that we might have an Unction from the Holy One. We are glorified with him and are said to ascend with him Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Christ's Glorification is a Pledg of ours he is gone thither as our Fore-runner to seize on Heaven in our Right Heb. 6.20 Whither our Forerunner is for us entred and to prepare a place for us John 14.2 In Heaven he is at God's right Hand and can procure it for us and administreth and governeth the World for our good He is in a greater capacity to do us good He is our Intercessor and the World's Governor all things necessary to Salvation can better be dispatched by his Intercession and Power These things premised the Words will be easily opened Father glorify thou me with thine own self That is suffer me to return to the Glory which I had in common with thee in the Divine Nature by the Resurrection of my Body Ascension and sitting down at thy right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is with thy self John 13.31 32. Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him God was glorified by Christ as a Servant with an extrinsick Glory in the view of the World And now Christ prays to be glorified in or with the Father himself with his own proper Essential Glory the Godhead being restored to its full use and exercise and the Humanity being raised to the full fruition of the comfort of it Which I had with thee before the World was Grotius and others say Non reali possessione sed divinâ Praedestinatione that is by thy Decree in thy Purpose and Predestination But that 's not all because he speaketh here of that infinite and essential Glory which is one and the same in all the Persons and so Christ had it as God blessed for ever and Christ having abstained from the use and exercise of it in a way proper to it self now craveth a Restitution The Points are Doct. 1. That Christ is God true God and hath an eternal coequal Glory with the Father before the World was Before the World there was nothing but the Eternal Infinite Essence that was common to the Father Son and Holy Ghost The Socinians seem to grant that he is of God but not Eternal God by Nature but here is a clear proof which I had with thee before the World was Doct. 2. We may plead to God his own Promises in deep and weighty Cases Put me in remembrance saith God Isa. 43.26 as when Death approacheth or Difficulties come upon us Christ himself takes this Course Doct. 3. The ground of all sound Hope is what was done before all Worlds Christ had Glory actually and we have a grant of it ◠Tim. 1.9 According to his own Purpose and Grace which was given us in Christ Jesus before the World began There was a grant of Heaven and Grace and Christ received it for us So Tit. 1.2 In hope of Eternal Life which God that cannot lie hath promised before the World began There was a solemn Promise which Christ received on our behalf The frame of Grace was ancient God sealed up a large Charter and indented with Christ before ever there were any Men in the World Let us not look for our Happiness in this World our Comforts do not depend upon the standing of it when the World is no more you may be happy Doct. 4. The chief Point which I shall handle is That Christ in the Oeconomy or Dispensation of Grace was reduced to such an exigence that he needeth to pray to be glorified Father glorify thou me with thy self with the Glory which I had with thee before the World was It is a matter of weighty Consideration that Christ should pray his Father to bestow on him the Glory which he wanted But how could Christ want Glory who was God-Man in one Person To clear this I shall a little state both his Humiliation and his Exaltation I. How far he humbled himself and wanted Glory What was indeed the utmost of his Humiliation Here I shall shew First What Glory he retained in the midst of it Secondly What he wanted Certainly tho in his outward appearance he had no form and comeliness in him yet inwardly he was the fairest of Men Isa. 53.2 compared with Psal. 45.2 First What Glory he was possessed of at the present Christ had a double Glory the Glory of his Person and the Glory of his Office 1. The Glory of his Person There was the Union of the two Natures He did not lose his God-head tho he took Flesh he was still the eternal Son of the Father The Brightness of his Glory and the express Image of his Person Heb. 1.3 John 1.14 The Word was made Flesh and dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pitched his Tent And we beheld his Glory the Glory as of the only begotten of the Father He was still co-equal with his Father the fulness of the God-head dwelt in him his Flesh was taken into the Fellowship of the Divine Nature as soon as it began to have a Being in the Womb of the Virgin the highest Dignity a Creature is capable of The Person of the Son was truly communicated to the Nature of Man and the Nature of Man truly communicated to the Person of the Son He that was the Son of Man was truly the Son of God and he that was the Son of God was truly the Son of Man And by virtue of this Union there was a Communion higher than all other Communions the fulness of Grace was subjectively and inherently in his Human Nature He was anointed with the Oil of Gladness above his Fellows Psal. 45.7 And he is said John 3.34 to receive the Spirit without measure both for the Essence and Virtue of it to all Effects and Purposes for himself and others So that there needed nothing to be added to his full Happiness Christ was Comprehensor he perfectly knew upon Earth what we shall know in Heaven and was perfectly Holy and perfectly Good 2. The Glory of
the Promise of the Father When he came to Heaven he received the fulfilling of this Promise for God did not bring Christ into Heaven as we are brought into Heaven merely to rest from Labour and to enjoy the Reward of Glory but that he might sit in the Throne of Majesty and Authority to have Power to send the Spirit and gather the Church and condemn the World and to apply to all the Elect the Privileges that he had purchased for them There are Effects of Christ Crucified and there are Effects of Christ Raised and Exalted Psal. 68.18 Thou hast ascended on High thou hast led Captivity captive thou hast received Gifts for Men yea for the Rebellious also that the Lord God might dwell among them He gave Gifts when he ascended as Kings do at their Coronation The Humiliation of Christ hath its Effects in fulfilling the Curses of the Law pacifying God's Wrath and Justice the annihilation of the Right which the Devil had in Elect Sinners purchasing a right to returning to God and enjoying the Grace of Eternal Life The Exaltation of Christ hath its Effects viz. the Application of this Righteousness and to possess us of this Right When Christ was dead it was lawful for those for whom he died to return to God and enjoy his Grace but it was not possible for they were dead in Sins Therefore God raised up Christ and gave him Authority to pour out the Holy Ghost that we should seek in Grace not only the force of Satisfaction but of Regeneration that the effect of his Abasement this of his Advancement What a Comfort is this that Christ would not only die for us but rise again and pour out his Spirit that his Blood might not be without Profit 4. Here is Comfort for the Church while our Head is so highly magnified and made Lord of all he will rule all for the best certainly no Good shall be wanting to them that are his Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool There shall come a Time when the Church shall have no Enemies so far shall it be from its being overcome by its Enemies that they shall curse themselves that ever they resisted the Church 5. Our Sins shall not prejudice our Happiness seeing he sitteth at the right Hand of God the Father to be our Intercessor 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous we have a Friend at Court a Favorite in the Court of Heaven If it were not for Christ's Intercession what should we do those that know the Majesty of God their own Unworthiness the pollution of their Prayers what should they do The Spirit is our Notary here Rom. 8.26 The Spirit helpeth our Infirmities for we know not what to pray for as we ought but the Spirit is self maketh intercession for us with groanings which cannot be uttered And Christ is our Advocate in Heaven Rev. 8.3 And another Angel came and stood at the Altar having a golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne Our Prayers have an ill savour as they come from us 2. For our Instruction It teacheth us to seek Heavenly Things Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour our Lord Jesus Christ. We should imitate Christ whatever he did Corporally we must do Spiritually There is our Treasure if you are the Children of God he is your Delight There is our Head the inferiour Parts never do well when they are severed from the Head All that we expect cometh from thence and therefore a natural desire of Happiness carrieth the Saints thither SERMON VII 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 WE have now ended the first Paragraph of this Chapter Christ's Prayer for himself Here he cometh to pray for others the Disciples of that Age. When Jacob was about to die he blesseth his Sons so doth Christ his Disciples Christ representeth their Case with as much vehemency as he doth his own In this Verse useth three Arguments They were acquainted with his Father's Name belonged to his Grace and were obedient to his Will Or if you will you may observe First The Persons for whom he prayeth Secondly The Reasons why he prayeth for them which are three I. What Christ had done II. What the Father himself had done III. What they had done First The Persons for whom he prayeth The Men which thou hast given me out of the World Who are these I answer the Disciples or Believers of that Age not only the eleven Apostles are intended tho chiefly But it is not to be restrained to the Apostles only 1. Because the Description is common to other Believers others were given him besides the eleven Apostles It is the usual Description of the Elect in this Chapter ver 2. That he should give eternal Life to as many as thou hast given him So ver 9. I pray for them whom thou hast given me for they are thine And ver 24. Father I will that they also whom thou hast given me be with me where I am And in other Chapters of this Gospel 2. Because Christ had made known the Name of God to more than the Apostles Many of the Jews and Samaritans had received the Faith Acts 1.15 there a hundred and twenty met together in a Church-Assembly presently after Christ's Death 3. Otherwise they had been forgotten in Christ's Prayer for afterwards he prayeth only for future Believers ver 20. Neither pray I for them only but for those that shall believe on me through their Word Mark That shall believe But tho the Apostles are not only intended yet they are chiefly intended as appeareth by that Expression Through their Word We have seen who are the Persons Now they are described to be the Men which the Father hath given me out of the World Men. To note the greatness of the Blessing tho they were frail miserable Men corrupt by Nature as others are yet by singular Mercy they are made familiar Friends of Christ and some of them Doctors of the World Which thou hast given me by way of special Charge There is a double giving to Christ by way of Reward by way of Charge These were given to him as a peculiar Charge Out of the World That is out of the whole Mass of Mankind When others were left and passed by God singled them out and gave them to Christ. I shall open the Phrase more fully in the next Clause The Points of Doctrine are these 1. Observ.
he is resolved to say I am his that is the fitter Argument with God With our own Souls in our own Straits plead He is mine Psal. 42.11 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the Health of my Countenance and my God but in Prayer plead I am his though you cannot plead his Choice plead your own Resignation Consider it is a forcible Argument Every one will provide for his own He is worse then an Infidel who will not provide for his own especially those of his own Houshold It is a comfortable Argument When we cannot speak of our Works we may speak of our Interest Lord I am a Sinner but I am thine I am a poor Wretch but I am one that would not be his own unless I am thine Oh but says the poor Soul If I could say that I am thine one that belongeth to the Purposes of thy Grace there were some Comfort Answ. It is sweet when we can say mutually I am my Beloved's and my Beloved is mine But are you not willing to chuse him though you cannot say he hath chosen you The choice of our Portion discovereth our Interest Canst thou in truth of Heart say Lord I have none in Heaven but thee none upon Earth that I desire in comparison of thee Psal. 73.25 If you can in the sincerity of your Hearts call God to witness this it is sweet Though thou canst not apply Christ canst thou resign thy self then we have the Fruit of Election though we have not the Sense of it God certainly hath chosen us when by the Work of his Grace he maketh us chuse him Fallen Man is not dainty in his choice till a Work of Grace passeth upon him he turneth from the Creator to the Creature he saith to the World Would to God thou wert mine to Riches Honours Pomp would thou wert mine Happy is the People that are in such a Case It is Grace turneth us from the Creature back again to God God is our Portion because we are his God cannot refuse that Heart which he hath thus drawn to himself 2. Observe again That none are given to Christ but those that were first the Father's Thine they were he had chosen them in the Purposes of his Grace and disposed them into Christ's Hands Thine by Election mine by Special Donation The Acts of the three Persons are commensurable of the same Sphere and Latitude those whom the Father chuseth the Son redeemeth and the Spirit sanctifieth The Father loveth none but those that are given to Christ and Christ taketh charge of none but those that are loved of the Father Your Election will be known by your Interest in Christ and your Interest in Christ by the Sanctification of the Spirit All God's Flock are put into Christ's Hands and Christ leaveth them to the care of the Spirit that they may be enlightned and sanctified In looking after the Comfort of Election you must first look inward to the Work of the Spirit on your Hearts then outward to the Work of Christ on the Cross then upward to the Heart of the Father in Heaven 1 Pet. 1.2 Elect according to the foreknowledg of God the Father through sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation the Beginning is from the Father the Dispensation through the Son the Application by the Spirit all cometh from God and is conveyed to us through Christ by the Spirit Secondly The Father's Act about Believers Thou gavest me them How are they given to Christ Things are given to Christ two ways by way of Reward or by way of Charge 1. By way of Reward So all Nations are given to him by way of Reward Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession He is Lord of all Acts 10.36 even of the Devils All Flesh are thus given to him to be ruled by him This Donation is very large and comprizeth Elect and Reprobates all Nations are Christ's Heritage in this sence as well as the Church All Power in Heaven and in Earth is given to him to dispose of Elect and Reprobates according to his own Pleasure Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and so Judas was given to him as Christ saith Vers. 9. Of them which thou hast given me I have lost none but the Son of Perdition Again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom c. So only the Elect are given to Christ the great Bargain that Christ drove with his Father was an Interest in Souls therefore it is said Isa. 53.10 11. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days and the Pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied This was all the Gain that Christ reckoned of 2. By way of Charge This again is proper to the Elect who are redeemed justified sanctified glorified The Elect are made over to Christ not by way of Alienation but Oppignoration none of them who are given to Christ by way of Charge can miscarry John 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out And ver 39. This is the Will of him that sent me that of all which he hath given me I should lose none but should raise it up again at the last day And John 10.28 29. I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand There is Christ's Faithfulness and the Father's Power engaged therefore this must needs be proper to the Elect. Now because both these ways are proper to the Elect that that I observe is That the Father's Elect are given and committed to the Son as his Purchase and Charge First They are given to him by way of Reward Christ by virtue of his Purchase hath many Relations to Believers they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour that was granted to Christ upon his Obedience It was much that Christ would be our King more that he would be our Master more that he would be our Father
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
conceived in the Humane Nature for the good of the Creature for all their Exigencies and Employments that so his whole purchase may be applied to us and we may receive Grace to help in time of need It is a representing of his own Merit the worthiness of his Person as God-Man he is the Son of God yet the Creature 's Advocate and the Merit of his Obedience and Passion I have glorified thee upon the Earth As one that was to plead for his Life shewed cubitum sine manu his Hand lost in the Service of the State All this is to the Father who being appeased all the rest of the Persons are appeased for they are One and agree in one He pleads with God for the application of good Things procured by his Oblation especially in deep Exigencies and Conflicts Christ hath knowledg at other times but then he hath a fellow-feeling Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin His Heart is entendred by his own Experience Thirdly The Fruits and Benefits of this Intercession They are many I shall name the chiefest 1. This secures our Justification and the pardon of our Sins Christ watcheth against what Objections Justice makes and against Satan's Wiles and that we our selves by our daily Breaches may not cast our selves out of the Favour of God He justifieth us against the Accusations of Enemies covereth our Sins from the sight of God Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us So Zech. 3.1 2. There is our Advocate and Accuser He shewed me Joshua the High Priest standing before the Angel of the Lord and Satan standing at his right Hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee When we are summoned by the Justice of God to defend our selves against the Exceptions and Complaints which are preferred against us our Attorney appeareth in our Name and Behalf So when Satan accuseth us Day and Night he makes up all the Breaches that fall out between God and us 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous When we have mudded the Stream Christ maketh all clear again 2. The Acceptation of all our Persons Works and Services 1 Pet. 2.5 We are made an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. We communicate with Christ in all his Offices we are Spiritual Priests consecrated to him by Baptism The ordinary Priests were first consecrated in the great Laver before they were to offer Sacrifices so we are purified and cleansed in the Laver of Regeneration and then offer to God these Sacrifices As Christ was Temple Priest and Sacrifice so are we God dwelleth in us as in a Temple 2 Cor. 6.16 Ye are the Temple of the Living God As the Godhead dwelt in Christ bodily Col. 2.9 We are consecrated to be Priests to God being sanctified by him cleansed in the Laver of his Blood our Persons received into favour And then we offer our Selves Bodies Services to God and so we perform Duties acceptable to him because when we act the Priest Christ acteth it over again presents our Services to God in his Censer Rev. 8.3 Another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne He puts no Filth nor Dross into his Golden Censer As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord so doth Christ examine our Services not to reject them but to better them in his own Oblation and so by his Intercession our Duties and all the good Works of our Lives are recommended to God 3. It encourageth us to come to the Throne of Grace with boldness God would have Prayer in Heaven to encourage us to Prayer on Earth Christ is always with God to set on every Request This is the Copy of Christ's Intercession Besides you have the groans of the Spirit in your Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered Christ is our Advocate the Spirit our Notary we the Sollicitors Isa. 62.6 7. Ye that make mention of the Lord keep not silence and give him no rest c. We may know what Christ is doing for us in Heaven by the Work upon our Hearts Oh then let us never rest till we have an Interest in his Intercession This is the great prop of our Faith and Confidence to know that we are comprehended in Christ's Prayers You have a Friend in Court he hath liberty of immediate access he is a Favorite the Father loveth him and you for his sake Our Friend prayeth to our dear Father for his own Children When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 God can deny him nothing if you have ten thousand Accusers it 's no matter your Advocate will answer all their Accusations Never leave till you get it evidenced that it is your privilege chuse him go to God by him ratify God's Appointment by your own choice Faith is a Consent wait for the Spirits Intercession those Groans will end in Joys It is the great Comfort of the Church that we have such a Mediator who will effectually plead our Cause with the Father We may look upon it as a Moral as well as a Mediatory Act an Act of Christ's Love to his own Disciples chiefly the Apostles who were as it were his Family and special Charge Out of this Example of Christ let us learn to pray one for another It is a Spiritual Act of Love You may discern the hypocrisy and sincerity of your Love to others by your carelesness or seriousness in Prayer for them for if we desire a thing we will pray for it with importunity By this the Saints have communion with one another at a distance Chiefly this concerneth Ministers for their Charge they should be of Samuel's temper tho he had received Affronts from Israel God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 Their Sin doth not exempt you from the Duty you owe to them for God's sake they look to an higher Obligation than civil Respects and an interchange of Kindness But especially are we bound to pray for them if as the Apostles here they are gained to any degree of Faith Knowledg and Obedience 2 Thess. 1.11 We pray always for you that God would count you worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
have no Discharge But now Christ's Ascension gives a further degree of Assurance Christ is not only taken out of Prison but taken up to God with Glory and Honour God hath taken up our Surety to himself and rewarded him Christ hath perfectly done his Work or else he had never been taken out of the Grave much less taken up to God God is well pleased with him he hath not only a Discharge but a Reward Christ is said not only to ascend but to be received into Glory 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active and a passive Word the one noteth the Power of his Godhead the other noteth the Grant of the Father Christ took upon him the Quality of our Surety and he must pay every Farthing e're he can go to his Father It is a sufficient Pledg John 16.10 Of Righteousness because I go to the Father and ye see me no more thus there was an everlasting Righteousness established he was never to see God's Face more if he had not perfectly done his Work Gen. 43.5 Ye shall not see my Face except your Brother be with you He is God's Favourite 2. It is a Pledg of our Ascension John 3.13 No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man that is in Heaven Ascendit solus sed non totus Head and Members must be together our Head being there before the Members must follow after Christ speaketh as if he were not content with his own Heaven without us Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Christ took our Flesh to Heaven and left his Spirit which is an Earnest of our Glory 2 Cor. 5.5 He hath given unto us the Earnest of the Spirit God never taketh any thing from his Children but he sendeth them a better thing in the room of it 3. We have an Intercessor at God's Right-hand a Favourite in the Court of Heaven 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the righteous as when Offenders have a Favourite in Court We need a Mediator in Heaven he is gone to disanul all Satan's Accusation The sacrificing part is done and ended and his Intercession now taketh place We have these two great Advantages in Prayer Christ is our Advocate and the Spirit our Notary Vse 1. Information 1. It informeth us of the Priviledges of God's Children When a Child of God dieth he doth but go to his Father Christ and we have the same Relation John 20.17 I ascend unto my Father and your Father to my God and your God He is no more in the World but still he is he doth not say I am no more but I am no more in the World they do not leave Life but the World As Christ was the Son of God by Nature they are the Sons of God by Grace and when they die they go to their Heavenly Father to a sweet Rest to the Bosom of God The same Entertainment Christ had we shall have a joyful Entertainment a sweet Welcome when we come to Heaven and the conduct of Angels thither Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom God will take us as it were by the Hand with a Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Joy of thy Lord Mat. 25.21 2. It informeth us That all that Christ did was for a Believer's Use and Comfort if he cometh into the World it is to merit if he ascendeth into Heaven it is to apply He descended from Heaven for the Redemption of Man after that Work is accomplished he ascendeth thither again to bestow it on us and at the last Day he will come again and fetch his Bride as when all things are ready the Heir cometh in Person to fetch the Bride into his Father's House Going coming staying still Christ is ours he was born for us he lived for us he rose again and ascended for us it is for our good that he went away whatever he did in his Abasement and Exaltation it was for our good 3. It informeth us that the greatest Comforts may be supplied Christ's Corporal Presence by the Presence of the Spirit 2 Cor. 1.5 That as our Sufferings in Christ Jesus have abounded so our Consolation also hath abounded through Christ They should lose nothing by his Departure John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever He would not leave them Orphans We cannot be made unhappy by the want of any outward Comfort we have the more of God the less we have of these outward Helps If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit certainly lesser Supports of Life will be recompensed Vse 2. Exhortation 1. To all sorts of Persons to get an Interest in Christ and to clear it up to their Souls How sweet would it be if when we are no more to be in this World we could say Holy Father I come to thee We all affect this Let my latter end be like his as Baalam spake At oportuit sic vixisse An evidence of this is if you ascend with Christ Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Head and Heart ought to be together your Head is in Heaven if your Heart be there too you are Members of his Mystical Body How shall a Man know that he is ascended with Christ 1. If the things of the World seem small as when we are in a high Place Men seem as Ants worldly Glory will appear to be small and worldly Profits small But when we are upon Earth heavenly things seem small as Stars appear but as Spangles 2. If you behave your selves to him as to a glorified Person Do you serve him John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be if any Man serve me him will my Father honour Carnal Men crucify him again 3. If you keep your selves unspotted from the World James 1.26 No unclean thing shall enter into Heaven The World is a defiâ—ing thing that Filth that cleaveth to our Fingers in telling of Money is an Emblem of the Filthiness of the World A Man that looketh to be like Christ in Glory certainly would not defile himself in the World If a Prince marry a mean Woman would he endure to see her live like a Scullion Christ hath marryed our Nature A Man that loveth the World and would always live here is like a Scullion that lyeth among the Pots would you your selves hug Nastiness and embrace the Dunghil 2. To press God's Children to be holy and heavenly in
their Minds to wean their Affections from the World We should be where Christ is Phil. 3.20 Our Conversation is in Heaven whence we look for the Saviour the Lord Jesus Christ Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sits at the Right-hand of God Who would not desire to be in Heaven now Christ is there As the Loadstone draws Iron to it let us be present in Heaven as Christ is present on the Earth by the Spirit Though our Bodies are tied with the Fetters of the Flesh yet let our Souls ascend let our Minds be there our Wishes our Desires there by these means we walk in Heaven before our time A Stone though it breaks to pieces by the fall will move to its Center though we naturally abhor Death we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center than we to Christ. Vse 3. Comfort We have Christ for us in the Heavens Heb. 4.14 Seeing therefore that we have a great High-Priest that is passed into the Heavens Jesus the Son of God We have Christ always for us in Heaven he hath a part of his Office to perform there his Absence doth not hinder us from having a Right to him or a Spiritual Possession of him He is ours and he hath his Residence in Heaven and hath Power to open it to us and give us entrance His high Honour doth not hinder him from the Discharge of his Office to do us good he is at God's Right-hand and yet a Minister of the Sanctuary Christ hath a Ministry and part of his Service to perform in Heaven he is our faithful Agent Heb. 8.1 2. We have such an High-Priest who is set on the Right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary For all his Glory Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of holy Things he taketh care of all holy things which we present to God and to convey holy and spiritual Things to us Christ is not stately many forget their poor Friends when advanced Christ regardeth his poor Church as much as ever The Butler when he was advanced forgot Joseph but he remembreth us he disdaineth not to look after every poor Christian Heb. 4.15 We have not an High-Priest which cannot be touched with the feeling of our Infirmities His Heart is not changed by his Honour but he is in a greater Capacity to do us good Having such a Friend in Heaven we need not fear a Foe upon Earth Heaven is open for us Heb. 10.19 20. Having boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the Vail that is to say his Flesh. Vse 4. Direction in the Sacrament If we have any thing to do with Christ we know where to seek him Blessed are they that believe and have not seen John 20.19 Those that are far from Court never saw the King God hath removed Christ out of sight that we might behold him by Faith Let us look for him in the Sacrament not for his bodily Presence how can he be there bodily when he is received into Glory but for his Spiritual Presence the Influences of his Grace and a Derivation of Vertue from his Person II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension I am no more in the World but these are in the World Let us see the Reason why he will be no more with us Now the Reasons why Christ would withdraw his bodily Presence from us are these 1. That he might try the World and yet in a way suitable to his glorious Estate Christ when he came to try the Jews he came in Disguise not as the Son of God in Majesty and Glory John 1.11 He came unto his own and his own received him not Still to try Men's Obedience there must be some Vail If he should be present in the World in a glorious way becoming his Majesty and Empire there would be no Trial and therefore in a manner he still cometh in Disguise his Glory is vailed under the Ministry of Men and carried on in a spiritual manner If he should appear in Glory and Power Sinners durst not quack and so the Wickedness of Man would not be discovered nor would the Faith of his People be exercised with such Praise and Honour if he were personally and gloriously present This is the Commendation and Praise of Christianity that they can walk by Faith when they cannot walk by sight 2 Cor. 5.7 We walk by Faith not by Sight They see not Christ because he is absent in Body yet they believe in him and love him and send their Hearts after him So 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him nâ—t yet believing ye rejoice with joy unspeakable and full of Glory Faith is Eagle-eyed and can look above the Clouds The absence of Christ did not prejudice their Comfort and Hope Faith contenteth it self with an intellectual Sight and Certainty This is a trial of Christians when they can believe in Christ and rejoice in Christ as if they did see him with their bodily Eyes and hear him with their bodily Ears Ibi figunt desiderium quo nequeunt inferre conspectum saith Leo They fasten their Hearts upon him tho they cannot fasten their Eyes Faith is sight enough Thus would Christ try the World but yet as I said in a way suitable to his glorious Estate If he should still have continued his Body among us in that state of weakness wherein he conversed in the World his holy Body would still be subject to abuse and the injuries and scorn of wicked Men which would not agree with his Glorification and therefore after his Resurrection he only shewed his Body to some few chosen Witnesses and so departed into Heaven that it might be no more seen till he cometh to the last Judgment with Glory and Power So Christ himself saith Mat. 23.39 Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord that is till ye be compelled to say so tho now ye are angry at the Children that welcomed me in this manner Mat. 26.64 Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Never till then after I am taken down from the Cross and buried 2. That way might be made for his Spiritual Presence Some Presence of Christ there must be for our Comfort and Safety I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will come unto you John 14.18 That Christ is still spiritually present with the Church is clear by those Promises to the Apostles and to Believers To the Apostles and their Successors Matth. 28.20 I am with you always
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the Common Good 1 Cor. 12.25 The Members should have the same care one of another We are not Friends and Brethren but Members 2. No one thing is so much inculcated in his Sermons John 15.17 These things I command you that ye love one another Will you take a Charge from a dying Man This was the great Charge that Christ left at his Death it was a Legacy as well as a Precept Speeches of dying Men are wont to be received with much Veneration and Reverence especially the Charge of dying Friends The Brethren of Joseph fearing lest he should remember the Injuries done to him in seeking his Life selling him into Egypt they use this Plea Gen. 50.16 17. Thy Father commanded us before he died saying So shall ye say unto Joseph Forgive I pray thee now the Trespass of thy Brethren and their Sin for they did thee Evil And now we pray thee forgive the Trespass of the Servants of the God of thy Father We count it a piece of Natural Honesty to fulfil the Will of the Dead When Christ took his leave of the Disciples this was the Charge that he left upon them Therefore when thy Heart beginneth to be exulcerated consider What Love do I bear Christ since I do not respect his last Commandment Again as it was Christ's last Commandment so it was his new Commandment John 13.34 A new Commandment I give unto you That you love one another as I have loved you that ye also love one another It was his solemn Charge A New Commandment How New since it was as old as the Moral Law or Law of Nature New because Excellent as a New Song or new because solemnly and expresly renewed by him and commended to their Care as new Things and new Laws are much esteemed and prized Christ would have this Commandment always new and fresh or new because enforced by a New Argument As I have loved you so should ye love one another When we see how much Christ hath loved us even to the Death of the Cross we may learn to love with a new kind of Love Experti amorem meum tam novum inauditum This was a new kind of Love indeed to enkindle Love in our Souls Christ gave us such a new kind of Love as was never seen nor heard of Christ came from Heaven to propound us a Patern of Charity as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings so to shew us a Patern of Charity and to elevate Duty between Man and Man Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God of a sweet smelling savour In Christ's Example we see the highest Patern of Love John 15.9 As the Father hath loved me so have I loved you His Father loved him with an Infinite Love yet parted with him for the Salvation of Men and Christ parted with himself and all to raise our Love to God and Men the higher But I digress 3. In his Prayers that which he reinforced again and again is Unity and Love When he was about to die he foresaw the Divisions of the Church and that Satan would by all means endeavour to sow Strife corrupt Nature putteth us on Discords He left some Apostles others Believers but all Men wherefore he prays for the Apostles Let them be One for Believers Let them be One. Christ that left Unity as a Charge in his last Sermons he would leave it as a Legacy in his last Prayers But why was Christ so earnest in his Prayers 1. Because it is such an Excellent Blessing Christ would not have been so earnest for it if it had not been so excellent I would not digress into a commendation of Concord and Love Pax ab omnibus landatur à paucis servatur all commend it tho few observe it yet a little will not be unnecessary This is the Strength and Safety of the Church Col. 3.14 And above all things put on Charity which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bond of Perfectness or a perfect Bond the Cement of the Church The Church is but one Temple where Stones squared by Grace are cemented with Love and inhabited by the same Spirit this keepeth them fast in the Building This is the Beauty and Safety of the Church the joining that runneth through all the squared Stones As the Health of the outward Body dependeth on the Symetry and Proportion of the Members and the Harmony and Disposition of all the Parts so doth the Welfare of the Church upon the Bond of Love Next to Truth there is not a greater Blessing and Christ prayeth for the Apostles that they might be kept in the Truth for this End that they might be one in Love And as nothing is more profitable to the Church so nothing is more acceptable to God it pleaseth God exceedingly to see all that call him Father to love as Brethren Certainly there is not a greater Grief to his Spirit than to see us divided in Opinion and Affection in our Prayers and Supplications Certainly there is much in Concord in praying when all God's Children do besiege Heaven with uniform and joint Supplications Things stick in the Birth because we are not agreed what to ask As Reformation sticketh towards Men because we are not agreed what to hold forth to the World so it sticketh as to God because we are not agreed what to ask When the Israelites would have God's Help it is said They came all as one Man to ask his Counsel Judges 20.1 Then all the Children of Israel went out and the Congregation was gathered together as one Man from Dan even to Beersheba with the Land of Gilead unto the Lord in Mizpeh Oh when shall it be so amongst us there is not only Altar set up against Altar but Prayer against Prayer We are first divided in Practices and Opinions and then in Prayers God's dear Children and Servants are divided in Language we cannot in charity but judg them to be acted with the same Spirit inspired with the same Breath yet they yield a different sound It is said of the Primitive Believers that they continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in Prayer and Supplication Acts 1.14 And they were with one accord in one place when the Holy-Spirit descended on them Acts 2.1 And yet how seldom doth any publick Congegration meet with one mind in the same place As in an Organ when some Pipes do make a sound others keep silence Mat. 18.19 If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven God looks for an Agreement and Harmony in our Requests if we would speed with him 2. Because Christ foresaw
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
this sense he is the Apostle of our Profession an Ambassador sent from Heaven God's Representative in this sense he is called the Angel of the Covenant Mal. 3.1 The solemnest Messenger that ever God sent into the World Isa. 61.1 The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good Tidings unto the Meek c. Christ was anointed principally for this Work to preach the Gospel he came from Heaven to shew us the Way of Life Heb. 1.1 2. God who at sundry times and in divers manners spake in Time past unto the Fathers by the Prophets hath in these last Days spoken unto us by his Son He hath spoken to us by Apostles Pastors and Teachers Why doth he make mention only of Christ Because in the Roll of Gospel-Preachers Christ is the First Christ's Name is first enrolled he was first in Commission and he sent forth Apostles and the Apostles others The Mystery of Redemption was never clearly known till Christ came to preach it then all the deep Counsel of God for Man's Salvation came out which was hidden before Christ brought out of God's Bosom the Doctrine of the Gospel APPLICATION We learn hence many Things As 1. The distinction of the Persons in the Trinity Christ is a distinct subsistence from the Father for he that sendeth and he that is sent are distinct Mark it implies a Distinction but not an Inferiority against the Arrians Persons equal by mutual consent may send one another as the Elders of Antioch sent out Paul and Barnabas but it doth not follow that they were inferior to the Elders of Antioch So here it implies Distinction but not Inferiority 2. The Knowledg of Christ's Person he was sent into the World therefore is God-Man He was one that was sent therefore had a being before he was Incarnate and was sent into the World therefore there was an Assumption of the Humane Nature 3. It sheweth us the Love of God he would not intrust an Angel nor Arch-Angel with our Salvation but sent his Son 1 John 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 There is nothing too near nor too dear for us It will take the more wih us if we consider the infinite complacency and contentment God had in Christ yet he sent his Son Man's Love is defensive he loves his Children out of design of Immortality because he lives in them God had no reason to do so he had many reasons to the contrary yet he sent his Son to die for us when we were Enemies And his Son is sent What to do Not only to treat with us not only to borrow a Tongue to speak to us but to take a Body to die for us to be substituted in our room and stead 4. It informs us of the great condescention of Christ that he submitted to be sent Psal. 40.7 8. Then said I Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart He was ready when God would send him like a Servant ready to be dispatched upon his Errand That Christ would be sent that he would take our Nature not while it was innocent but when it was guilty liable to the Wrath of God when all Mankind were proclaimed Traytors and Out-Laws and whoever partaked of our Nature was to partake of our Sorrow yet then was Christ sent he came in the similitude of sinful Flesh Rom. 8.3 Christ did not partake of the infection of our Nature he was not a Sinner by being born of our Stock the Infection was stopped by the Holy Ghost but he took our Nature when it was sinful tainted with Sin and in this Message and Errand he laid aside his Majesty and by an unspeakable dispensation he abstains from the full use and exercise of the Godhead not from Godhead it self Therefore he prays John 17.5 And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was He begs for his Glory again which he had laid aside for a while It cannot be meant of the Divine Nature for to that nothing can be given it cannot be meant of Humane Nature because that is not capable of the Glory which Christ had before the World was the meaning is he desires to be restored to the full use of the Godhead from which he had abstained by an unspeakable Dispensation a long time and by the interposition of his Humane Nature the Glory of the Godhead was as it were eclipsed as a Candle in a Dark Lanthorn and therefore he desires that the Vail might be taken away and he might return again to the full use of the Godhead having done his Work It is irksome to us to go back a few degrees in Pomp and Pleasure even upon just and convenient Reasons but how did Christ condescend and stoop when he was thus sent into the World by God for our sakes 5. Here is some ground of Comfort to them that believe you may offer to God a Mediator of his own chusing one that was authorized by himself When you plead with God you may say Lord thou hast sent thy Son Or when you plead with your own Hearts you may urge thâ—m with this God sent him to be helpful to my Soul These things may be observed from the first thing the Mission of Christ. SERMON XXXI JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World Secondly I Come to the Mission of the Apostles So have I sent them into the World as thou hast sent me The words intimate a comparison between God's sending of Christ into the World and Christ's sending the Apostles into the World But how doth the Comparison hold good Christ was sent to Redeem they to Preach the Apostles were no Redeemers Christ was sent not only as a Prophet but as a Priest as we have seen before And again for the manner Christ was sent by being Incarnate God-Man in one Person he must be Man if sent but they were Men and therefore there is a difference Christ was sent as the Supream Officer of the Church as God with Original Authority they as Ministers and Servants Christ could teach immediatly outwardly by his Word inwardly by his Spirit they only outwardly How then could it be said As thou hast sent me into the World so have I sent them into the World I Answer There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Likeness but not an Equality As the Union of the Apostles is compared with the Unity of the Trinity so the Mission of the Apostles with the Mission of Christ. The Similitude holdeth in several Things they were Authorized Ministers and Officers of the Church as Christ was Christ was authorized by
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
of Arms. I remember in Ecclesiastical History when Valens the Emperor railed against all the Defenders of the Godhead of Christ they did not meddle with Polinus out of Reverence to him for he was a very holy strict Man none durst lay Hands upon him 3. Many times they profess and join to the Church and so we have benefit by their Gifts and Abilities Authority and Power for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession and the temporary Faith of a Magistrate tho carnal may be a Protection to Christianity as an Hedg of Thorns may be a good Fence about a Garden of Roses If they are Men of Parts they may help to defend the Christian Doctrine as a living Tree may be supported by a dead Post and the Gifts of carnal Men are for the use of the Body as the Gibeonites joined to Israel and were made hewers of Wood and drawers of Water or as the Carpenters who helped to build Noah's Ark perished in the Flood or as Negroes that dig in the Mines of Knowledg God may imploy them to bring up that which may be of great use and profit to the World they may help to build an Ark for others tho they themselves perish in the Water We would not refuse Gold from a dirty Hand neither are we to slight the benefit of carnal Men's parts for the common Profession of Christianity that they are under tho they are Slaves to their Lusts yet it is a real benefit and help to the Saints 4. They serve for a Warning to the Saints When this Conviction is strong upon them and grows to an height by the Stings of Conscience and Horrors of them that die in despair God warneth his People tho we would bear off the Stroke yet God knows how soon this Fire may be kindled in our own Breasts when Men see what Convictions will do being stifled and not complied with and Men live not according to their Light it is a warning to others As a Slave is many times beaten to warn a Son of his Father's Displeasure and Naturalists tell us a Lion will tremble to see a Dog beaten before him so do the Children of God tremble at the Convictions of wicked Men. Oh the Horrors of their Conscience declare what God hath wrought upon them tho few take little notice of it Thirdly In respect to the World it self this Conviction serveth both to lessen and encrease their Judgment The Terms seem to be opposite 1. Sometimes to lessen their Judgment Certainly the degrees of eternal Punishment are not equal there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 23.14 a greater Judgment there is a hotter and a cooler Hell there are few Stripes and many Stripes In the World to come it is more tolerable for some than for others Mat. 12.41 The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah's Preaching because there was a temporal Repentance they humbled themselves for a while tho they were frighted to this Religiousness Aristides Cato and other moral Heathens their Condition will be more tolerable than those Men that live in a way of brutish and filthy Excess So there are many convinced that have helped the Church and been friendly to Religion when others have oppressed and opposed the Ways of God they have been a Hiding-Place a Shelter a Countenance a Protection to the People of God these shall not lose their Reward they have many Blessings in this World tho they continue Carnal and live and die in their Sins I suppose the more they comply with these Convictions their Condemnation shall be lessened tho not taken away This Advantage they have ut mitiùs ardeant they shall have a cooler Hell 2. Sometimes to increase their Judgment Those that maliciously oppose this Conviction they hasten their own Condemnation and heighten it Then it will be a Sin to them with a Witness when they knew their Master's Will and did it not James 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin They carry this Conviction to Hell with them and it is a part of their Torment this is the Worm that never dies Oh what a Terror will it be for them to think I had a better Estate discovered to me I knew somewhat of the Ways of God and now I am shut out for ever and ever There is a Worm that never dies as well as a Fire that shall never be quenched Mark 9.44 There may be a Conviction so much as to enable a Man to speak to others yet he may be a worker of Iniquity and cast out of Christ's Presence How will this encrease their Torment their Knowledg serveth but to damn them the more The Characters are indelible and are not extinguished by Death To all other Torments there is added the gnawing of Conscience Look as in the Elect there is such a Spark kindled as shall never be extinguished their Knowledg they get here is not abolished but perfected and the Joys of the Spirit begin their Heaven a witnessing excusing Conscience to the Elect is the beginning of Heaven So in Hell Conscience will be always raging and expostolating with you Oh Fool that I was to neglect so great Salvation which others enjoy If I had lived civilly at least it had been better with me than now it is As they know more of God than others do so their Judgment will accordingly be greater And you know not how soon God may kindle this Fire in your Bosoms who for the present steep on carelesly in your Sins Vse 1. This may serve to perswade us that the Conviction of the World is a great Blessing and conduceth much to the advancement of Christ's Kingdom without any visible force with meer Spiritual Weapons in despight of all opposition which can be made thereunto The corrupt and ill-principled World cannot stand out against the Evidence of the Truth when it is soundly preached and in the Demonstration of the Spirit We have too slight an Opinion of the Weapons of our Spiritual Warfare 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty through God for the pulling down of strong Holds Surely they are more mighty to pull down strong Holds than we are aware of The Spirit of the Lord tho he will not convert yet can so put to silence and bridle the Opposition that carnal Men make that it shall be ineffectual It concerneth God in Honour to go thus far on with the World for the promoting of his Kingdom and that they may not go on with an high Hand to oppose and crush it And this doth also evince the Truth of the Christian Religion such Convictions accompanying the preaching of it And God doth not wholly discontinue this Dispensation now There are ordinary Operations of the Spirit where the Gospel is preached which do convince the World The careless Professor
same Image from Glory to Glory That Glory which we lost in Adam and want by Nature is restored to us in Christ. Some by Glory understand the Spirit who is called a Spirit of Glory and was given to Christ without measure and from him to us as a means of Union between us and Christ and between us and Believers Others understand it of the Honour of Filiation as Christ was a Son by Nature so are we by Grace John 1.14 We beheld his Glory the Glory as of the only begotten of the Father And Vers. 12. As many as received him to them gave he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power to become the Sons of God It is an Honour It is a means of Union Adoption maketh way for Union with Christ and Christ left us the Relation of Brethren that we might love one another for we are Brethren But by Glory I suppose is meant rather the Happiness of the everlasting State which is usually called Glory in Scripture and so it is taken Vers. 24. Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory which thou hast given me And there is the most perfect Union with Christ and we that expect one Heaven should not fall out by the way Ephes. 4.4 One of the Bonds is One Hope All the Difficulty is How was this given them The Disciples were upon the Earth and the greatest part of Believers were not then in being Answ. Christ acquired a Right and left us a Promise he would not go to Heaven till he had made it sure to us by Deed of Gift this then I conceive to be the meaning It is not good to streighten the Sense of Scripture yet some one is more proper Adoption Gift of the Spirit New Nature Eternal Life you may comprize all 1. Observe Christ's Care to make us every way like himself as far as our capacity will bear like but not equal The Reiteration sheweth his Care let them be as we are and the Glory which thou hast given me I have given them What Reseâ—â—lance is there between us and Christ 1. Between us and Christ as the Eternal Son of God 2. Between us and Christ as Mediator 1. Between us and Christ at the Eternal Son of God Christ is the Essential Image of the Father therefore called the Image of the Invisible God Col. 1.15 and the Character or express Image of his Person Heb. 1.3 and we are God's Image by Reflection If there be two or three Suns appear one or two are but a Reflection There are some strictures in us Christ is one with the Father and we with him a poor Christian tho never so mean is one with Christ. Christ is called God's Fellow Zech. 13.7 and every Saint is Christ's Fellow Psal. 45.7 God even thy God hath anointed thee with the Oil of Gladness above thy Fellows The Father loveth him because he is the express Image of his Person and the Father delights in the Saints because they are the Image of Christ the Father himself loveth you John 16.28 A Man that loveth another he loveth Head and Members with the same Love Christ is the Son of God so are we it was his Eternal Right and Privilege our Title cometh by him John 20.17 I ascend unto my Father and your Father First He is Christ's Father and then Ours His by Nature Ours by Adoption otherwise we could not have it 2. But this likewise chiefly respects the Glory that was given to Christ as Mediator As God communicateth himself to Christ as Mediator so doth Christ communicate himself to his Members Christ as Man was begotten by the Holy Ghost and the same Spirit begetteth us to the Life of Faith The New Nature is formed in us by the Spirit as Christ was formed in the Virgin 's Womb. Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you All his Moral Excellencies are bestowed on the Saints 2 Cor. 3.18 We all beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. If a Picture be well taken it makes us know him whom it represents we see the Lineaments of his Face as if he were present So doth a Christian express and shew forth the Vertues of Christ. 1 Pet. 2.9 Ye are a Chosen Generation a Royal Priesthood an Holy Nation that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light There is an answerable Impression to his Mediatory Actions and a Spiritual Conformity to them Rom. 6.4 Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in newness of Life Phil. 3.10 That I may know him and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his Death Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus a dying in his Death a living in his Life an ascending in his Ascension dying to Sin rising to Newness of Life our Ascension is by Thoughts Hopes and Resolutions We resemble him in his Afflictions it is a part of our Conformity 2 Cor. 4.10 Always bearing about in the Body the dying of the Lord Jesus that the Life also of Christ might be made manifest in our mortal Flesh. An afflicted Innocence and meek Patience is a Resemblance of Christ. And as in this Life we resemble Christ in his Actions and Passions so that a Christian is as it were a Spiritual Christ so in the Life to come we resemble him in Glory Christ after he died rose again and so do we the same Spirit raiseth us that raised Christ. He ascended into Heaven accompanied with Angels so are we carried by the Angels into Abraham's Bosom In Heaven he liveth blessedly and gloriously so do we Christ hath a Kingdom so have we Luke 12.32 Fear not little Flock it is your Father's Pleasure to give you the Kingdom At the last Day his Humane Nature shall be brought forth with a Majesty and Glory suitable to the Dignity of his Person So shall he be admired in his Saints 2 Thess. 1.10 Then the Mystery of his Person shall be disclosed so shall the Mystery of our Life Col. 3.3 4. For ye are dead and your Life is hid with Christ in God When Christ who is our Life shall appear then shall ye also appear with him in Glory Christ judgeth the World so do the Saints 1 Cor. 6.2 Know ye not that the Saints shall judg the World Mat. 19.28 Ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel The second
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
and He communicates in the same Nature the Fulness of the Godhead dwelt in him bodily Col. 2.9 Now there is something which answereth to this in the Mystical Union there is a communion of Spirit between us and Christ tho not the same Nature The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually we partake of the Divine Nature in some Gifts and Qualities 2. By constant Influence God is in Christ by a communication of Life Vertue and Operation 1. The Father is the perpetual Beginning Foundation and Root of Life to Christ as Mediator John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me So is Christ to us Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me 2. The Divine Essence sustained the Person of Christ as Mediator The Humanity could not subsist of it self but by constant influence from the Godhead Isa. 42.1 Behold my Servant whom I uphold Christ had constant sustentation from the Father he upheld him and carried him through the Work So are we preserved in Jesus Christ Jude 1. We have not only the Beginning and Principle of Life from Christ but constant support We can no more keep our selves than make our selves all things depend upon their first Cause 3. The Father concurreth to all the Operations and Actions of Christ and so the Father is in Christ as he worketh in him John 14.10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works The Divine Power was interested in Christ's Works as Mediator especially in the Miracles that he wrought to confirm the Truth of his Person So is Christ in Believers as he worketh in them all their Works for them John 15.5 I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing he doth not say nihil magnum no great thing but nihil nothing at all Thinking is the most suddain and transient Act sure the new Nature there may get the start of Corruption But 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Actions are more deliberate there is more scope for the interposition of corrupt Nature but of our selves we cannot think a good thought What Use shall we make of this Vse 1. If Christ be in us as God was in Christ let us manifest it as Christ did Christ manifested the Father to be in him by his Works John 10.37 38. If I do not the Works of my Father believe me not But if I do tho ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Works and Miracles exceeding the Power and Force of Nature shewed that Christ was a Divine Person sure the Father is in him or else he could not do these Works So St. James puts Hypocrites upon the Trial Shew me thy Faith by thy Works James 2.18 Do we do any Works exceeding the Power of corrupt Nature that would be a proof of Christ's working in you When Jacob counterfeited Esau Isaac felt his Hands So what are your Works If you walk as Men do no more than an ordinary Man that hath not the Spirit of God where is the proof of Christ's working in you Many boast of Christ in them if Christ were in them he would be there as the Father was in Christ they would bewray it by their Operations You may know what is within by what cometh out if Christ be within thee there will come out Prayer Sighs and Groans for Heaven fruitful Discourses heavenly Walking a mortified Conversation all this cometh out because Christ is within But now when ye belch out filthy Discourses rotten Communication there is nothing cometh out but Vanity and Sin how dwelleth Christ in you are these the Fruits of his Presence Vse 2. Learn Dependance upon Christ. All the Power we have to work is from Christ. Whence hath the Body the Vigor it hath to work and to move from Place to Place but from the Soul And whence hath a Christian his Power but from Christ We derive all our Strength from Christ. We are as Glasses without a Bottom they cannot stand of themselves but they are broken in pieces Christ can do all things without us but we can do nothing without him As the Soul can subsist apart from the Body Christ hath no need of us but we cannot live and act without him Sine te nihil in te totum possumus Phil. 4.13 I can do all things through Christ which strengthneth me The Apostle doth not speak it to boast of his Power but to profess his Dependance It was never seen that a Father would cast away the Child that hangeth on him III. I shall now speak of Christ's being in Believers apart that I may a little enforce this Argument How is Christ in Believers We must not go too high nor too low It is not to be understood essentially so he is every where and cannot be more peculiarly in one than in another Whither shall I go from thy Spirit or whither shall I flee from thy Presence Psal. 139.7 He is here and there and every-where in Heaven in Earth in Hell Personally he is not in us that cannot be without a Personal Union if the Spirit were personally in us that would make us to become one Person with the Holy Ghost as the Divine and Humane Nature make but one Person But Mystically with respect to some peculiar Operations which he worketh in us and not in others Christ is in us as the Head is in the Members by influence of Life and Motion not such Influence as tendeth to Life Natural so natural Men live in him move in him and have their being in him There is an Union of Dependance between God and all his Creatures but Influence with respect to Life Spiritual In short Christ is not only in us as in a Temple or House that is one way of his being in us therefore he is said to dwell in our hearts by Faith Eph. 3.17 But he is in us as the Head in the Members and as the Vine in the Branches Joh. 15.1 where there is not only a Presence but an Influence Once more he is not only in us in a moral Way in Affections his Heart is with us and our Heart is with him and his Love and his Joy is in and towards us Prov. 8.31 Rejoicing always in the habitable parts of the Earth and my Delights
were with the Sons of Men But he is in us in a Mystical and gracious Way John 17.26 That the Love wherewith thou hast loved me may be in them and I in them He is in us as the Soul is in the Body to give us Life Sense Vigor and Operation Vse 1. To press us to labour after an Interest in this Privilege that Christ may be in us It is the saddest mark if Christ be not in us 1 Cor. 13.5 Know ye not that Christ is in you except ye be Reprobates Reprobates disallowed of God Let me press it 1. If Christ be not in us the Devil is Ephes. 2.2 Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Man's Heart is not a Waste it is occupied by Christ or Satan The Children of Disobedience are acted by the Devil and governed by the Devil Those that are cast out of the Church which is a Figure of cutting off from Communion with Christ were given up to Satan to shew that he reigneth there where Christ doth not take possession the Devil entreth into them and sendeth them headlong to their own destruction 2. Where Christ is there all the Trinity are John 14.23 We will come unto him and make our abode with him there is Father Son and Spirit Such an one is a consecrated Temple wherein God taketh up his Residence They do not only come as Guests to tarry with us for a Night as the Angels came to Abraham Gen. 18.2 Or as Friends come to visit and away and so leave more Sorrow on their departure than Joy in their Presence but they will abide with us for ever Heaven is where God is this Heaven we have upon Earth that all the Persons take up their abode in our Hearts God knocketh at the Door of a Wicked Man's Heart but doth not enter much less have his Abode and Residence there Here is the Father as a Fountain of Grace Christ as Mediator and the Spirit as Christ's Deputy to work all in us This is his second Heaven one above the Clouds and another in our Hearts Oh what a condescension is it that God should not only pardon us and admit us into his Presence hereafter be familiar with us when we have put on our Robes of Glory but dwell in us here When Christ was about to go to Heaven and his Disciples were troubled at it then he leaveth us this Promise We cannot go to God but God will come to us not only give us a Visit but take up his Abode in us 3. Where-ever the Trinity are there is a Blessing left behind The presence of Earthly Princes is costly and burdensome because of their Train and the Charges of Entertainment But the Trinity are Blessed Guests they never come but bring their Welcome with them and a Blessing in their Hands The Father Son and Holy Ghost do not come empty-handed Gen. 18. The Son of God came to Abraham with two Angels but he came not without a Gift a Promise of a Child tho their Bodies were dry and dead Wheresoever Christ came in the days of his Flesh he left some Mercy behind While in the Womb of the Virgin he came into the House of Zacharias and Zacharias and Elizabeth his Wife were both filled with the Holy Ghost Luke 1.41 He came into Peter's House and brought deliverance for Peter's Wive's Mother from a Feaver Mat. 8.15 He came to Capernaum and brought with him to the Man sick of the Palsie Health for his Body and a Pardon for his Soul Mat. 9.2 He came to the House of Jairus and raised his Daughter Vers. 23. He came to the House of Zacheus and brought Salvation with him Luke 19.9 Every where where-ever he went trace him you will find he left a Blessing behind him Laban thrived better for Jacob the House of Obed-Edom for the Ark. In these short visits Christ left a Blessing but in a Gracious Soul they have a perpetual Residence it is fit these Blessed Guests should have good Entertainment 4. It is a Pledg that we shall have more Christ in us the Hope of Glory Col. 2.29 He dwelleth in us to fit us for Heaven It is Heaven begun it makes our Exile a Paradise It is still growing till it cometh to a compleat Presence in Heaven Where he is once in Truth there he is for ever Temples built may stand forsaken but God never forsaketh his Spiritual Temples Vse 2. Direction What must we do that Christ may be in us 1. Make way for him Empty the Heart of all Self-confidence When the Heart is full of Self there is no room for Christ. Phil. 3.8 9. Yea doubtless I count all things but loss for the Excellency of the Knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ and be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith First There must be a cutting off from the wild Olive-Tree by a sound Conviction we must know what Strangers we are to the Life of God Was there a Time when we were convinced of this Ephes. 4.18 Having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart How can a Man that was never convinced of the sadness of his Estate say Not I but Christ 2. Wait for him in the Ordinances Where should a Man meet with Christ but in his Ordinances in the Shepherds Tents All the Ordinances have an Aspect upon our Union with Christ either to begin or continue it God offereth him to us in the Word 1 Cor. 1.9 God is faithful by whom ye are called to the Fellowship of his Son Jesus Christ our Lord. We are intreated to take him As long as they see nothing but Man in it it cometh to nothing but many times in hearing they see God in the Offer the Matter is of the Lord as Rebekah yielded out of an over-ruling Instinct So for the Religious use of the Seals We are baptized into Christ Gal. 3.27 It is the Pledg of our Admission into that Body whereof Christ is the Head God is aforehand with us we were engaged to make a profession of this Union before we had liberty to chuse our own way Let us not retract our Vows and make Baptism only a Memorial of our Hypocrisy to profess Union when there is no such Matter I profess to be planted into Christ by Baptism but I feel no such Matter O you should groan for this Then for the Supper of the Lord. 1 Cor. 10.16 The Cup of Blessing which we bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not the Communion of the Blood of Christ
the chief Object and Center of our Rest Otherwise we are troubled with divers Cares Fears and Desires Thus Grace worketh upon us But the distance lieth not only on our part but God's Before God and the Creature can be brought together Justice must be satisfied Christ came to restore us to our Primitive Condition 2 Cor. 5.19 God was in Christ reconciling the World unto himself The Merit of Christ bringeth God to us and the Spirit of Christ bringeth us to God It is as necessary Christ should be united to us as we to God 5. Our Happiness in God is compleated by degrees In this Life the Foundation is laid we are reconciled to him upon Earth But the compleat fruition we have in Heaven there we are fully made perfect in one Here there is weakness in our Reconciliation we do not cleave to him without distraction there are many goings a whoring and wandring from God after our return to him And here on God's part our Punishment is continued in part God helpeth us by Means at second and third Hand We need many Creatures and cannot be happy without them we need Light Meat Cloaths House Our Life is patched up by Supplies from the Creature But there God is all and in all 1 Cor. 15.28 We find in God whatever is necessary for us without Means and outward Helps There God is all and in all he is our House Cloaths Meat Ordinances We have all immediately from God and in all all are made perfect in one We cannot possess any Thing in the World except we encroach upon one anothers Happiness Worldly Things cannot be divided without lessening and we take that from others which we possess our selves Envy sheweth the narrowness of our Comforts But there the Happiness of one is no hindrance to another all are gratified and none miserable As the Sun is a common Privilege none have less because others have more All possess God as their Happiness without Want and Jealousy Vse If to be drawn into Unity and Oneness with God be our Happiness and Perfection then take heed of two Things 1. Of Sin which divides God from you 2. Of doting upon the Creatures which withdraweth you from God 1. Of Sin which maketh God stand at a distance from you Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you As long as Sin remaineth in full Power there cannot be any Union at all What Communion hath Light with Darkness And the more it is allowed the more it hindreth the Perfection of the Union What is the Reason we do not fully grow up to be one with God in this Life that our Communion with him is so small Sin is in the way the less Holy you are the less you have of this Happiness such unspeakable Joys lively Influences of Grace and immediate Supplies from Heaven In bitter Afflictions we have most Communion with God many times that is nothing so evil as Sin as Afflictions abound so do our Comforts 2. Of doting upon the Creatures which withdraweth your Heart from God The more the Heart is withdrawn from God the more miserable Let the Object be never so pleasing it is an Act of Spiritual Whoredom Sin is Poyson Creatures are not Bread Isa. 55.2 Why do you spend your Mony upon that which is not Bread and your Labour for that which satisfieth not It cannot yield any solid Contentment to the Soul These things are short uncertain things beneath the Dignity of the Soul there is a Restlesness within our selves and Envy towards others they are not enough for us and them too Not for us if enough for the Heart not for the Conscience If God do but arm our own Thoughts against us as usually he doth when the Affections are satisfied with the World he will shew you that the whole Soul is not satisfied therefore he awakeneth Conscience As Children catch at Butterflies the gawdy Wings melt away in their Fingers and there remaineth nothing but an ugly Worm Desertion is occasioned by nothing so much as Carnal Complacency Many times the Object of our Desires is blasted but if not God awakeneth Conscience and all the World will not allay one Pang You may understand this Oneness with respect to our Fellow-Members and so you may understand it jointly of the compleatness of the whole Mystical Body or singly of the strength of that brotherly Affection each Member hath to another There is a double Imperfection for the present in the Church every Member is not gathered and those that are gathered are not come to their perfect growth So that let them be perfect in one is that the whole Body may attain to the integrity of Parts and Degrees First Let us take it Collectively that they may all be gathered together into a perfect Body and no Joints lacking Observe That all the Saints of all Places and all Ages make but one perfect Body In this sense the glorified Saints are not perfect without us Heb. 11.40 God having promised some better thing for us that they without us should not be made perfect It is no derogation for Christ is not perfect without us The Church is called the Fulness of him that filleth all in all Ephes. 1.23 They are as to their Persons perfect free from Sin and Misery made perfect in Holiness and Glory but not as to their Church-Relation So Ephes. 4.13 Till we all come to the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Stature of the Fulness of Christ. All the Body must be made up that Christ Mystical may be compleat Now there are some Joints lacking all the Elect are not gathered Vse 1. See the Honour that is put upon the Saints The Saints on Earth and the Saints in Heaven make but one Family Ephes. 3.15 Of whom the whole Family in Heaven and Earth is named In a great House there are many Rooms and Lodgings some Above some Below but they make but one House So of Saints some are Militant some Triumphant and yet all make but one Assembly and Congregation Heb. 12.23 We are come to the General Assembly and Church of the First-Born which are written in Heaven we upon Earth are come to them Our Christ is the same we are acted by the same Spirit governed by the same Head and shall be conducted to the same Glory As in the State of Grace some are before us in Christ so some are in Heaven before us their Faces once as black as yours We have the same Ground to expect Heaven only they are already entred Vse 2. It is a ground of Hope we shall all meet together in one Assembly Psal. 1. 5. The Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous Now the Saints are scattered up and down where they may be most useful then all shall be gathered together
they are suddenly blasted but God's Eternal Purpose that shall stand We are mutable and frequently change out of the levity of our Nature or the ignorance of Futurity therefore upon new Events we easily change our Minds but God that seeth all things at once cannot be deceived the first Reasons of God's Love to Man are without Man and so Eternal Among the Persons of the Godhead the Son loveth because the Father required it the Father because the Son merited it and the Holy Ghost because of the Purpose of the Father and the Purchase of the Son abideth in our Hearts to preserve us unto God's Use and to keep afoot his Interest in us Thirdly There are the like Fruits and Effects of it I shall instance in some which are like his Love to Christ. 1. Communication of Secrets All Things are in common amongst those that love one another Said Dalilah to Sampson Judges 16.15 How canst thou say I love thee when thy Heart is not with me Thou hast mocked me these three times and hast not told me wherein thy great strength lieth Now Jesus Christ knoweth all the Secrets of God John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Christ lying in the Father's Bosom knoweth his Nature and his Will So it is with the Saints John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him As God manifested himself to Christ so Christ will to us Christ hath treated us as Friends John 15.15 Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things that I have heard of my Father I have made known unto you The knowledg of God's Ways is a special Fruit of his Love 2. Spiritual Gifts God's Love to Christ was a bounteous Love John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his Hands God's Love was shewed to Christ in qualifying the Humane Nature with such excellent Gifts of Grace As to us God's Love is not barren as a Fruit of God's Love Christ received all things needful for us You will perhaps say as they replied to God when he said I have loved you Wherein hast thou loved us Mal. 1.2 because he hath not made you Great Rich and Honourable If he hath given us such a proof of his Love as he gave to Christ namely such a measure of his Spirit as is fit for us we have no reason to murmur and complain The Spirit of Illumination is better than all the Glory of the World Prov. 3.32 The Froward is an Abomination to the Lord but his Secret is with the Righteous The Spirit of Regeneration to convert the Heart to God and Heaven 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God that we might know the things that are freely given us of God The Spirit of Consolation to evidence God's Love to us and our right to Glory 2 Cor. 1.22 Who hath sealed us and given the earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit As the End of his Love to Christ's Humane Nature was to bring it to Heaven so the End of God's Love to us is to sanctify us and so to make way for Glory 3. Sustentation and gracious Protection during our Work and Service This was his Love to Christ Isa. 42.1 Behold my Servant whom I uphold I am not alone my Father is with me John 8.16 His Enemies could not touch him till his time came John 11.9 Are there not twelve hours in the day If any Man walk in the day he stumbleth not because he seeth the light of this World As long as the time of exercising his Function here lasted there was such a Providence about him as did secure him from all danger and till that time was past and the Providence withdrawn he was safe and when that time was out and he seemed to be delivered to the Will of his Enemies all the Creatures were in a rout the Sun was struck blind with astonishment the Earth staggered and reeled So God will carry us through our Work and keep us blameless to his Heavenly Kingdom but if we are cut off by the violence of Men all the Affairs of Mankind are put in confusion and carried headlong besides the confederacies of Nature disturbed and divers Judgments as in Egypt and the Land of the Philistines ensue Odium in Religionis Professores the World shall know how dear and precious they are to God 4. Acceptance of what we do God accepted all that Christ did it was very pleasing to God Ephes. 5.2 Walk in Love as Christ also hath loved us and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour In every solemn Sacrifice for the Congregation the Blood of it was brought unto the Mercy-Seat with a perfume but Christ's Sacrifice received value from his Person he being one so dear to God so excellent in himself This kind of Love God sheweth to us the Persons of the Upright are God's delight and then their Prayers Cant. 5.1 I am come into my Garden my Sister my Spouse I have gathered my Myrrh with my Spice I have eaten my Hony-comb with my Hony Tho our Services are mingled with Weaknesses and Imperfection they shall be accepted But the Sacrifice of the Wicked is an Abomination to the Lord much more when he bringeth it with an evil Mind Prov. 15.8 5. Reward Christ was gloriously exalted after his Sufferings he entred into Glory and was conducted to Heaven by Angels and welcomed by the Father who as it were took him by the Hand Psal. 2.7 8. Thou art my Son this day have I begotten thee Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So if we do what he did we shall fare as he fared John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be If any Man serve me him will my Father honour When we die we shall be conveyed to Heaven by Angels Luke 16.22 The Beggar died and was carried by Angels into Abraham 's Bosom our Souls first then our Bodies Phil. 3.21 Who shall change our vile Bodies that they may be like unto his glorious Body according to the working whereby he is able even to subdue all things to himself And at last we shall have a solemn Welcome into Heaven Mat. 25.21 Well done good and faithful Servant thou hast been faithful over a
us when we receive the Effects and God is actually become our reconciled Father in Christ. God's Love from Everlasting was in Purpose and Decree not in Act. God's Love in us is to be interpreted two ways both in the Effects and the Sense In the Effects at Conversion Ephes. 2.4 5. But God who is rich in Mercy for his great Love wherewith he loved us even when we were dead in Trespasses and Sins hath quickned us together with Christ. In the sense when we get assurance and an intimate feeling of it in our own Souls Both are wrought in us by the Spirit Rom. 5.5 And Hope maketh us not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost that is given to us A Man may have the Effects but not the Sense God may love a Man and he not know it nor feel it But we are to look after both Therefore I shall do two things First Press you to get the sense Secondly Speak to the Comfort of them that have indeed the Effects but not the Sense First I shall press you all to get the sense and comfortable apprehension of this Love that God loved you as he loved Christ. 1. Motives The Benefits are exceeding great 1. Nothing quickneth the Heart more to love God Certainly we are to love God again who loved us first 1 John 4.19 Now tho it be true that Radius reflexus languet that God loveth us first best and most yet the more direct the Beam the stronger the Reflection the more we know that God loveth us in Christ the more are we urged and quickned to love God again 2 Cor. 5.14 For the Love of Christ constraineth us And this Consideration is the more binding if you expect those Privileges which Christ had you must express your Love by suitable Obedience John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me John 4.34 My Meat is to do the Will of him that sent me and to finish his Work John 8.29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him You must love him as Christ loved him Will you sin against God that are so beloved of him Thus we must kindle our Hearts at God's Fire for Love must be paid in kind 2. It maketh us contented patient and joiful in Tribulations and Afflictions Rom. 5.3 And not only so but we glory in Tribulations also And 1 Pet. 1.8 Whom having not seen ye love in whom the now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory 3. Nothing more emboldneth the Soul against the Day of Death and Judgment than to know that God loveth us as he loved Christ and therefore will give us the Glory that Christ is possessed of 1 John 4.17 Herein is our Love made perfect that we may have boldness in the Day of Judgment because as he is so are we in the World the greater apprehension we have of the Love of God in Christ the more perfect our Love is 2. Means that this may be increased in us 1. Meditate more on and believe the Gospel It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26 I have declared to them thy Name and will declare it that the Love wherewith thou hast loved me may be in them and I in them Fervency of Affection followeth strength of Perswasion and strength of Perswasion is encreased by serious Thoughts 2. Live in Obedience to the Spirit 's sanctifying Motions for this Love is applied by the Spirit Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God compared with the 16 th The Spirit it self beareth Witness with our Spirits that we are the Children of God The Spirit obeyed as a Sanctifier will soon become a Comforter and fill our Hearts with a sense of the Love of God 3. Take heed of all Sin especially hainous and wilful Sins Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Ephes. 4.30 And grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption Otherwise you may lose the sense of God's Love once evidenced Men that have been lifted up to Heaven in Comfort have fallen almost as low as Hell in sorrow trouble and perplexity of Spirit One Frown of God or withdrawing the Light of his Countenance will quickly turn our Day into Night and the poor forsaken Soul formerly feasted with the sense of God's Love knoweth not whence to fetch any Comfort and Support Secondly I shall seek to comfort them that have but the Effects not the Sense For many serious Christians will say Blessed are they who are in Christ whom God loveth as he loved Christ but what is this to me that know not whether I have any part in him or no To these I will speak two things 1. What Comfort yet remaineth 2. Whether these be not enough to evidence they have some part in Christ. 1. What may yet stay their Hearts 1. The Foundation of God still standeth sure The Lord knoweth those that are his 2 Tim 2.19 He knoweth his own when some of them know not they are his own he seeth his Mark upon his Sheep when they see it not themselves God doubteth not of his Interest in thee tho thou doubtest of thy Interest in him and you are held faster in the Arms of his Love than by the Power of your own Faith as the Child is surer in the Mother's Arms than by it's holding the Mother 2. Is not God in Christ willing to shew Mercy to Penitent Believers or to manifest himself to them as their God and reconciled Father Did not his Love and Grace find out the Remedy before we were born And when we had lived without God in the World he sought after us when we went astray he thought on us when we did not think on him and tendred Grace to us when we had no mind and heart to it Isa. 65.1 I am sought of them that asked not for me I am found of them that sought me not 3. Hast thou not visibly entred into the Bond of the Holy Oath and consented to the Covenant seriously at least if thou canst not say sincerely Or dost thou resolve to continue in Sin rather than accept of the Happiness offered or the Terms required then thou hast no part in Christ indeed But if thou darest not refuse his Covenant but chearfully submittest to it then God is thy God Zech. 13.9 I will say It is my People and they shall say The Lord is my God If thou consentest that Christ shall be thy Lord and Saviour thou art a part of the renewed Estate whereof Christ is the Head 4. If thou
the Spouse sought Christ about the City Cant. 3.3 Saw ye him whom my Soul loveth Here we are forâ—orn Orphans and often without his Society Upon Earth his Converse was so acceptable that the Apostles were loth to hear of his departure Now it is for a few days he is not always abiding with us Then we shall never be glutted God is always fresh and new to the glorified Saints Vse 1. To shew us the Love of Christ his Heart is not satisfied till we be in like condition with himself Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest Love that David could shew to his Friend was to admit his Children to his Table 2 Sam. 9.7 Thou shalt eat Bread at my Table continually said David to Mephibosheth and to Barzillai 2 Sam. 19.33 Come over with me and I will feed thee with me in Jerusalem And when he would honour Solomon 1 Kings 1.33 35. He put him upon his own Mule and caused him to sit on his Throne So we be at his Table and on his Throne Rev. 3.21 To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne We enjoy the same blessedness which Christ doth Adam was in Paradise we in Heaven Adam with the Beasts of the Earth we with God and Holy Angels Adam might be thrown out we never It is no matter if the World deny us a room to live among them they cast us out many times but Christ will take us to himself Vse 2. If the Presence of Christ be no small part of our Happiness let us more delight in it here We enjoy his presence in Ordinances Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy likeness Psal. 84.10 A day in thy Courts is better than a thousand I had rather be a Door-keeper in the House of my God than to dwell in the Tents of Wickedness This is Heaven begun to be familiar with Christ in Prayer and Hearing c. Let us often give him a visit Oh shame thy self when thou art loth to draw near to God Dost thou look for Heaven Vse 3. Be willing to die Why art thou backward to go to Christ Would Christ pray for an Inconvenience You shun his Company when he desireth yours and he desireth your presence for your own sakes that you may be happy Love brought Christ out of Heaven that he might be with us he thought of it before the World was Prov. 8.31 My delight was with the Sons of Men he longed for the time when will it come We are to go from Earth to Heaven from conversing with Men to converse with Angels why are we so loth to remove What could Christ expect but hard Usage Labour Griefs and Death He came to taste the Vinegar and the Gall We are called to the Feast of Loves to the hidden Manna to Rivers of Pleasures if you love Christ why should you be unwilling to be in the Arms of Christ Let him be unwilling to die that is loth to be there where Christ is Love is an Affection of Union it desireth to be with the Party loved and can you be unwilling to die Death is the Chariot that is to carry you to Christ. Gen. 45.27 When Jacob saw the Wagons which Joseph had sent to carry him the Spirit of Jacob revived What is there in the World to be compared with Heaven Either there must be something in the World to detain us or it is the terribleness of the Passage or else a contempt of what is to come that you are unwilling to die If you have any thing in the World more worthy than Christ Father or Mother or Wife or Friend or Brother or present Delights it is a sign of a Carnal Heart Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth I desire besides thee Can you say so without dissembling quit them all then It is not the company of Angels but Christ it is not Wife Children Relations these must be loved in God and after God nothing within the Circuit of Nature none so worthy as Christ. Now you are put to the trial when sickness cometh and you see Death a coming Christ hath sent his Wagons his Chariots to see if we be real Or is it the terribleness of the Passage doth Nature recoil at our dissolution Where 's your Faith Death is yours 1 Cor. 3.22 Christ hath assured you and will you not trust his Word You love him little when you have no Confidence in his Word Or else contempt of things to come then why was all this cost to prepare a Place for you Why came Christ to lay down his Life to purchase that which we care not for what needeth all this waste Christians hear for the time to come we know not how soon we may be sent for and put to the trial it is good to be resolved that we may say the sooner the better 2. Observe Christ taketh great delight in his People's Company and Fellowship His Heart is much set upon it I. I shall give you some Demonstrations and Evidences of it II. Reasons I. Evidences 1. His longing for the Society of Men before the Creation of the World Prov. 8.31 I rejoiced in the habitable parts of the Earth and my Delights were with the Sons of Men. Tho Christ delighted in all the Creatures as they were the Effects of his Wisdom Power and Goodness yet chiefly with Men that are capable of God's Image and upon whom he should lay out the Riches of his Grace He thought on us before the World was and longed for the time of his Incarnation when will it come 2. In that he delighted to converse in humane shape before the Incarnation Zech. 1.10 The Man among the Myrtle Trees who is also called The Angel of the Lord Vers. 11. 3. He took pleasure to spend time busily among them whilst he was with them in the days of his Flesh. John 9.4 5. I must work the Works of him that sent me while it is Day the Night cometh when no Man can work As long as I am in the World I am the Light of the World His Affection to the Service made him go up and down doing good to Men he would not leave this Ministration to his Servants but would do it in Person as long as he was in the World John 1.14 The Word was made Flesh and dwelt among us Christ did not assume our Nature as Angels assumed Bodies for the present turn but lived a good space of time and conversed with Men. 4. When it was necessary he should depart he had a mind of returning before he went away and removed his bodily Presence from us his Heart is upon Meeting and Fellowship again of getting his People up to him as in the Text or his coming down
to us John 14.3 And if I go and prepare a Place for you I will come again and receive you to my self that where I am there ye may be also 5. Until the time that that Meeting cometh he vouchsafeth us his Spiritual Presence Mat. 28.20 Lo I am with you always to the end of the World Whatsoever Part or Age of the World we fall into in this Life we are with Christ and Christ with us not only with the Church in general but with every Believer With the Church or Assemblies of his People Where two or three are gathered together in my Name I am in the midst of them Mat. 18.20 With every particular Believer Christ is said to dwell in our Hearts by Faith Ephes. 3.17 There is a near familiarity between Christ and every Believer every sanctified Heart is a Temple wherein he keepeth his Residence As God he is every where as to his Humane Nature the Heaven of Heavens contain it as to his gracious Operation and especial Influence so he dwelleth in the Hearts of his People He is with us in our Duties Exod. 20.24 In all places where I record my Name I will come unto thee and bless thee Christ is present to entertain us we go to meet with Christ. In our Dangers Isa. 43.2 When thou passest through the Waters I will be with thee and through the Rivers they shall not overflow thee when thou walkest through the Fire thou shalt not be burnt neither shall the Flames kindle upon thee The Son of God was with the three Children in the Furnace When left alone they are not alone He would never have gone from us if our Necessities did not require it It was necessary that he should die for our Sins that they might not hinder our believing and coming to him It was necessary he should go to Heaven if our Happiness lay here he would be with us here but it doth not it is reserved for us in the Heavens therefore he must go there to prepare a Place for us that we may be ever with him 6. When gone away he will tarry no longer than our Affairs require as soon as he hath done his Work he will come again and fetch us When our Souls are with him that doth not fully content Christ he will come and fetch us into Heaven in our whole Persons and then Christ and we shall never part more 1 Thess. 4.17 And then shall we ever be with the Lord. Thus Christ is never satisfied till our Communion be perfect and perpetual till we are all with him in one Assembly and Congregation Psal. 1.5 Therefore the ungodly shall not stand in the Judgment nor Sinners in the Congregration of the Righteous Then all the Elect shall meet in one General Assembly that Christ's Mystical Body may be fully compleat not one Member of his Mystical Body is wanting II. Reasons 1. Negatively there is not any want in himself nor any worth in us We are worthless and wretched Psal. 14.3 They are all gone aside they are altogether become filthy there is none that doth good no not one Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in Malice and Envy hateful and hating one another Christ hath no need of us he was happy without us he lieth in the Bosom of his Father and hath been his Delight from all Eternity and hath ten thousand times ten thousand Angels to attend him what want hath he of poor Worms 2. Positively his Affection and Relation to them Affection and Self-Inclination they are the Members of his Body John 13.1 Jesus having loved his own that were in the World he loved them to the end There are both Motives he hath loved them and they are his own 1. He hath loved them and Love is all for Union and near Communion Deut. 7.7 8. The Lord did not set his Love on you nor chuse you because ye were more in number than any People but because the Lord loved you He hath no other Reason but his own Love and therefore he will not leave till he hath brought them to their final Happiness 2. They are his own by Election Purchase Resignation They resign themselves to him and so he hath a peculiar Interest in them He provideth for his own they are Members of his Mystical Body The fulness of him that filleth all in all Eph. 1.23 Mystical Christ is not compleat and full without them tho Christ Personal be every way full and compleat Vse 1. Reproof You see how Christ standeth affected to the Society of his People and so are all that have Christ's Spirit as Moses chose rather to suffer affliction with the People of God than to enjoy the Pleasures of Sin for a Season Heb. 11.25 It is better to be afflicted for a Season with God's People than to live with the Wicked in Pleasure for a season both are for a season But there are a sort of Men whose Spirit and Practice is very contrary to this of Christ who cannot abide the Presence much less the Company and Communion of the Saints Christ cannot rest in Heaven without the Saints and these Men count themselves in a Prison when they are in good Company it is their burden and trouble to have a restraint upon their Lusts to be confined to gracious Discourse about Heaven and Heavenly Things Nay their very Presence is an eye-sore As in some of the Common-Wealths of Greece they had their Petalism and Ostracism for Men when they grew eminent and worthy the baseness of popular Government not consisting with conspicuous Vertue So these cannot endure holy strictness or a size of Grace above their dead-hearted Profession Vse 2. Comfort against the scorn and contempt of the World tho you are cast forth as the sweepings of the Streets yet you are dear and precious with Christ that Company which is so disdained and rejected in the World is longed for by Christ. Therefore let us go forth to him without the Camp bearing his Reproach Heb. 13.13 The World casts us out but Christ takes us to himself Vse 3. Let us prize the Communion and Fellowship of Christ. It is but reason that we should prize that Company that is so necessary for us such a Blessing to us If he value ours he is worthy of Love and he is our Head let us long to be with him But wherein 1. By looking after Communion with him for the present Certainly there is such a thing the World looketh upon Communion with Christ but as a Fancy as many among the Heathens pretended to a Secresy with their Gods but the Saints know the Reality of it 1 John 1.3 And truly our Fellowship is with the Father and with his Son Jesus Christ. Certainly there is such a thing as this Now this is either Constant and Habitual or Solemn and Special 1. Constant and Habitual as he dwelleth in our Hearts by Faith where Christ doth
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
on things above and not on things on earth Ye are dead and your life is hid with Christ Col. 3.2 3. It is the Divine and heavenly life which they seek to live Well then here is a brief and plain description of those who are dead with Christ in four things 1. They make Conscience of their solemn Vow in Baptism wherein they promised to put off their former lusts of their ignorance and the corrupt conversation that flowed from them 2. They are busily at work in it and it is their daily endeavour 3. They prevail so far that sin is a dying and Grace groweth in strength and power 4 They continue faithful in that purpose and their savour of earthly things is deadned and their hearts are still working towards God and Heaven 2. It is a Condition absolutely necessary to obtain subsequent Grace For 1. The Graces of the Spirit cannot thrive in an unmortified Soul therefore then we set about our duty in the right order when we begin with Mortification in the first place and thence proceed to the positive duties of the new Life Faith will not thrive in a proud unhumbled impenitent heart Joh. 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only Nor will the love of God ever bear sway where sensual and worldly love is in such strength and prevalency 1 Joh. 2.15 If any man love the world the love of the Father is not in him Vain pleasures divert us from our great Hopes or the Pleasures that are at Gods right hand for evermore 1 Pet. 1.13 Be sober and hope to the end Sobriety is an holy moderation or sparing use of worldly delights they behave themselves as in their journey Well then we must dye before we can live in purity and holiness and seek that Glory which Christ now enjoyeth with God in Heaven We must put off our old rags before we can put on the garments of Righteousness 2. The longer corruption is spared it groweth the worse for the more it venteth it self by inordinate and sinful desires the more it acquireth strength and secures its interest more firmly in the Soul Every Act strengtheneth the Habit and then it groweth into an inveterate Custom Jer. 9.3 They bend their tongues for lyes but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. Therefore the Apostle 1 Pet. 4.2 3. That he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in licentiousness lusts excess of wine revellings banquettings and abominable idolatries Alas sin is too deeply rooted and ingrained in our Natures already and that hindreth the coming on of the Divine Life either we never receive the Grace of Regeneration being so stiffned and hardned in our sins or else it hath more corruption to grapple with so that all our days there is more to do to keep it alive in our Souls 3. Till sin be mortified the good we pretend to is but a covering and hiding of our loathsom lusts Jam. 4.8 Cleanse your hands ye sinners and purifie your hearts ye double minded Many being taxed for their evil and inordinate life will say they hope their hearts are good if the heart were good the life would be better the sinner must cleanse his hands Others are plausible in their carriage but their fleshly and worldly lusts were never soundly mortified therefore Hypocrites must cleanse their hearts Here the operation of the Spirit beginneth Our Lord saith Mat. 23.25 26. Cleanse first that which is within the cup and the platter that the outside may be clean also Many external Acts may be counterfeited or over-ruled and influenced by bye ends the purity of the outside is loathsom to God without the purity of the heart Pharisees are compared to whited sepulchres which indeed appear beautiful outward but are within full of dead mens bones and all uncleanness so ye outwardly appear righteous unto men but within are full of hypocrisie and iniquity Mat. 23.27 28. So Luke 11.44 Ye are â—s graves which appear not and the men that walk over them are not aware of them not as a grave when new but a grave when over-grown with grass The Jews buried out of the City in the fields they thought themselves defiled by coming too near the dead Men may be fair in outward guise and shew but in heart the most noisom and polluted that can be So that no Mortification is necessarily requisite to Vivification we must dye before we can live II. Let me open the Benefit We shall also live with him Here 1. Observe how Grace is followed with Grace one part with another God loveth to crown his own gifts and we are indeared to him by his own mercies So it is in the general Zech. 3.2 Is not this a brand plucked out of the fire But some mercies draw on other mercies and are given in order to them as Mortification in order to Vivification Grace in order to Glory God giveth the one that he may give the other he maketh one degree of Grace a step to the other 2. Observe how Grace is followed with Glory We shall also live with him One and the same word expresseth both Life spiritual and eternal is but one Life It is good to observe how many ways the Scripture sets forth the connexion between the Life of Grace and the Life of Glory sometimes by that of the Seed and Crop Gal. 6.8 He that soweth to the Spirit shall of the Spirit reap life everlasting No seed no crop now is our seed-time sometimes the first-fruits and the harvest for the offering of the first-fruits dedicated to the whole harvest Rom. 8.23 We our selves who have the first-fruits of the Spirit c. sometimes to the Fountain and the Stream or the River losing it self in the Ocean Joh. 4.14 He that shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life sometimes of the Pledge and Earnest with respect to full and actual Possession 2 Cor. 1.22 Who hath also sealed us and given the earnest of the Spirit in our hearts Sometimes to the beginning and accomplishment or the degree with the top and height life is begun by the Spirit and perfected in Heaven There is a mighty suitableness between Life spiritual and eternal Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent The Life of Grace consisteth in knowing and loving God and the Life of Glory is the everlasting Vision and perfect Love of God now we are changed by the sight of Faith 2 Cor. 3.18
to our old sins again at least let them not have dominion over us Baptism is the Sacrament of our Regeneration and implanting into Christ and reception into Gods family and as we are born but once so we are but once new-born being once received into Gods Family we are never cast out thence being once adopted into the number of his Children we are never disinherited no the gifts and calling of God are withâ—â—t repentance Rom. 11.29 Secondly As to the Perfection and Blessedness of it In that he liveth â—e liveth unto God This is 1. A Pattern and Copy of the spiritual Life here upon earth 2. A Pledge and Assurance of our glorious Life in Heaven The one is our Duty the other iâ— our Reward 1. The spiritual Life is a living to God as Christ liveth with God and to God As Mediator he liveth with God is sat down at his right hand so should we live in Communion with God be much and often in Company with him in our whole course we should always set him before us walking as in his eye and presence Psal. 16.8 I have set the Lord always before me It is his Law we live by in his Presence we stand his Work we do his Glory we seek for our great end is the pleasing and glorifying of God Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Christ gave us a Pattern of an holy obedient and heavenly Life in his conversation here on Earth and in Heaven we must still write after his Copy we must be Christs as Christ is Gods and then all things are ours 1 Cor. 3.23 All are yours for you are Christs and Christ is Gods Wholly devote your time and strength and service to him God must be your solace and your strength and your beginning end way and all When you awake you should be still with him Psal. 139.18 all the day long you should keep in his Eye Prov. 23.17 Be thou in the fear of the Lord all the day long In all your actions your intention must be to please and glorifie him 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God 2. Our glorious Life in Heaven that is a living unto God indeed for there we have nothing else to mind but God We are admitted before the Throne of his Glory to be with him for evermore Now if Christ be there we shall be there also for if we follow him we shall fare as he fared Job 12.26 Where I am there shall my servant be Joh. 17.24 Father I will that those also whom thou hast given me may be with me where I am So Joh. 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Our Saviour desireth to have the Faithful in Heaven with himself it is a thing which his heart is set upon and he presents the efficacy of his Merits and Obedience to this end and purpose that the great work of the Restitution of lost Man may obtain its end and effect and his mystical Body may be brought together to one place that they may ever land and praise and glorifie God Many in the World cannot endure the presence and company of the Saints Christ cannot be in Heaven without them now the spiritual Life issuing it self into the heavenly is a great encouragement to us to go on in our Duty and Obedience Vse Let us often and seriously think of him Who dyed for our offences and rose again for our justification Rom. 4.25 and improve it 1. For the destruction of sin Christ dyed that he might destroy sin and take away sin if he had not fully done his work he could not rise again or if risen he needed to return once more to dye but Christ dyeth no more death hath no more dominion over him By raising up Christ God sheweth that he received the death of his Son as a sufficient ransom for our sins and all that believe in him shall have the comfort of it If he had remained in death or were still obnoxious to it his Satisfaction should not have been perfect neither should he have been able to apply the virtue and comfort of it to us but now who shall condemn when God justifieth when Christ is dead yea rather risen from the dead c. Rom. 8.33 34. If Christ hath paid our debt and born our sorrows so far that no more is required of him surely God will never reverse that Pardon which was sealed with Christs Blood The Curse and Condemnation are terrible indeed but he hath taken them away and given us a free discharge 2. For the new Life Christ is both the Cause and the Pattern of it His Spirit is the Cause of it and his Life in Heaven is the Copy after which we must write 1. His Spirit is the Cause of it who quickeneth our dead Souls therefore if you be entred into Gods Peace have sued out your Atonement you may expect to be saved by his Life Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life that is by him who now liveth and sitteth at the right hand of God and there intercedeth for grace necessary that we may live unto God he that intercedeth wanteth no will and he that saith that all things are put into his hands wanteth no power 2. Christ is the Pattern of this new Life which we are to live in the World Christ is the great Agent to promote Gods Kingdom and Glory but his Spirit ingageâ— us in the same design as long as we live we should live unto God we are raised 〈◊〉 from the grave of sin that we should be to the praise of his glorious Grace The Câ—â—istians life is a life whereby we glorifie God see this life be begun in you and see it be perfected more and more Be Christs as Christ is Gods Heb. 7.25 He is able to save unto the uttermost all those â—haâ— come unto God through him seeing he over liveth to make intercession for us Christ liveth we need not doubt of a supply He gives life as Creator to the smallest worms In him was life Joh. 1.4 he can quickeâ— or when dead and dull he came into the World for this purpose Joh. 10.10 I am come that they might have life and that they might have it more abundantly and he is gone out of the World to Heaven for this purpose Eph. 4.10 He ascended for above the heavens that he might fill all things he is filled with the Spirit to
the members of an harlot God forbid He hath bought us to this very end that you may be no longer under the slavery of sin but under his blessed Government and the Scepter of his Spirit Tit. 2.14 He hath redeemed us from all iniquity that was his end to set us at liberty and free us from our sins and therefore for us to despise the benefit and to count our bondage to be a delight and priviledge this is to build up again that which he came to destroy to put our Redeemer to shame to tye those cords the faster which he came to unloose and so it is as great an affront and disparagement of his undertaking as possibly can be Therefore let not sin live and reign Secondly We are his not only by Purchace but by Covenant Ezek. 16.8 I entred into Covenant with thee and thou becamest mine We wholly gave over our selves to his use and service this Covenant was ratified in Baptism wherein we were planted into the likeness of his death Rom. 6.3 4 5. How into the likeness of his Death To dye unto sin as he dyed for sin that is explained by the Apostle ver 9. Christ being raised from the dead dyeth no more death hath no more dominion over him his Resurrection instated him in an eternal Life never to come under the power of death again so are we to rise to a new life never to return to our sins again Now shall we rescind our Baptismal Vows and after we have resigned our selves to Christ give the Soveraignty to another the hands of Consecration have been upon us and therefore to allow our selves in any course and way of sinning is to alienate our selves and to employ our selves not only to a common but a vile and base use When Ananias had dedicated that that was in his power and kept back part for private use God struck him dead in the place Acts 5. And if we alienate our selves who were not in our own power and were Christs before the Consecration of how much severer vengeance shall we be worthy God complaineth of the wrong of Parents Ezek. â—6 20 that they took sons and daughters born to him and sacrificed them to be devoured by Moloch Children born during the Marriage-Covenant were his they were circumcised and so dedicated to him yet they gave them to Moloch as many Parents dedicate their Children to God by Baptism and bring them up for the World and the Flesh. This is veriâ—y a great sin in Parents but we are more answerable for our own Souls when we have owned the Dedication and ratified it by our own professed consent and if we shall willingly yield to the World and the Flesh and suffer them to have a full Power and Dominion over us how do we defie Christ whom yet in words we profess to be our Lord It is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How shall we interpret this Scripture and reconcile it with the Carriage of most Christians de jure all will grant that they should crucifie the flesh with the affections and lusts thereof But the Apostle seemeth to speak de facto they have and that maketh the difficulty All true Christians indeed have done so Christians in the letter are bound to do so and let them look to it how they will answer it to Christ another day All in their Baptism have renounced the desires of the flesh and the passions of it also they are ingaged to do it and all that are serious and real have begun to do this act of mortifying sin and must go on yet more and more to smother the endeavours and effects of it Because this is a momentous business and it is charged on us as we are Christs as we profess our selves to be so and take our selves to be so let us see what it importeth They must all are bound they really have crucified the flesh mortified and deadned the root of corruption that it shall not easily sprout and put forth its lustings carnal Nature in them is weakened it is not so vigorous and stirring as it was wont to be there is some preventing of the first risings though sin dwell in them and work in them so far all that are Christs have put to death their fleshly corruption But now as to the several ways of venting of it expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by sinful Passions as malice envy hatred variance emulation wrath strife they do in a great measure and considerable degree get above these or by Lust is meant all fleshly and worldly desires which carry us out of the Pleasures and Profits and Honours of the World the pleasing baits and inticements of Sense they are dead to these also all motions to Uncleanness Intemperance Ambition Love of Riches and vain Pleasures all the Children of God have actually begun this work and are still suppressing these things for they have resigned their hearts for Christ to dwell in and they are advancing his Scepter and Rule continually for they have given up themselves to be guided by him whether they be pleasant sins or vexatious evils the heart of a Christian is set against them and therefore you see how unsuitable it is for those that are Christs his redeemed ones and his covenanted ones to give way to the reign of sin 4. My last Argument to evince this necessity that is incumbent on the People of God that this Dominion of Sin be not set up in their hearts is because otherwise they cannot maintain and keep up any lively hope of Glory That I shall evidence by some Scriptures Rom. 6.8 If we be dead with Christ we believe that we shall also live with him If we dye to sin so as never to allow it or to return to the love and practice of it any more than the Christian Faith promiseth some good to us we have hopes of living with Christ or a joyful Resurrection to eternal Life for the Christian Life is an entrance and introduction into the Life of Glory So Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live The Scripture is plain in setting down the Characters of those that shall go to Heaven or to Hell and very decisive and peremptory If we live after the flesh we shall dye it doth not say if we have lived after the flesh for that would cut off the hope of all the living one man was first good and after bad as Adam another never bad always good as Christ of all the rest none ever proved good who was not sometimes bad we all lived after the Flesh before we come to live after the Spirit But if we do still accommodate our selves to obey and fulfil the motions of the flesh Christ speaketh no good to such But now see the Promise of God to those that keep mortifying of sin striving against sin
more Answ. 1. If all the Premises are true yet the Inference and Conclusion is wrong and false for we are not to measure our Duty by the success but Gods injunction God may do what he pleaseth but we must do what he commandeth Abraham obeyed God not knowing whither he went Heb. 11.8 Peter obeyed Christs word Luke 5.5 We have toiled all the night and caught nothing howbeit at thy command we will let down the net 2. Though the first attempt succeed not yet afterwards sin may be subdued and broken In natural things we do not sit down with one tryal or one endeavour A man that will be rich pierceth himself thorough with many sorrows 1 Tim. 6.10 And after many miscarriages and disappointments men pursue their designs till they compleat them and shall we give over our Conflict with fleshly and woâ—ldly Lusts because we cannot presently subdue them That sheweth our Will is not fixedly bent against them Therefore let no man excuse himself and sit down in despair and say I am not able to master these Temptations or Corruptions this is like those Jer. 18.12 They said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Do not throw up all thy condition is not hopeless 3. Gods Grace is free and his holy leisure must be waited for it was long ere God got us at this pass to be sensible and anxiously solicitous about ouâ— Soul-distempers Grace is not at our beck The Spirit bloweth when and where he lifteth Joh. 3â—7 We must still lye at the Pool for Cure nor pettishly free against the Lord or cast off our Duty because he blesseth not our first Essay 4. Grace is ready as it is free He that begun this work to make us serious and sensible will carry it on to a farther degree if we be not impatient Surely the bruised reed will be not break and smoaking flix will be not quench Mat. 12.20 Bemoan thy self to God as Ephraim Jer. 31.18 I have surely heard Ephraim beâ—oaning himself thuo Thou hast chastised me and I was chastised as a bâ—dlock unaccustomed to the yoke Turn thou me and I shall be turned for thou art the Lord my God He is not woâ—t to forsake the Soul that waiteth on him and referreth all to the power and good pleasure of his Grace Isa. 40.30 31. Even the youths shall saint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall 〈◊〉 up with wings as eagles they shall run and not be weary and they shall walk and not faint 5. Examine whether you seek the Lord with your whole heart and you have done your endeavour You say you purpose you strive you pray but yet sin increases there is a defect usually in these Purposes in these Strivings in these Prayers 1. Let us examine these Purposes 1. These Purposes are not hearty and real and then no wonder they do not prevail There is a slight wavering purpose and there is a full purpose of heart Acts 11.23 If thy Purposes were more full and strong and thorowly bent against sin they would sooner succeed Is it the fixed Decree and Determination of thy Will When you are firmly resolved your affections will be sincere and stedfast you will pursue this work close not be off and on hot and cold and unstable in all your ways If the habitual bent of your hearts doth appear by the constant drift of your lives then is it a full Purpose 2. This Purpose may be extorted not the effect of thy Judgment and Will as inclined to God but only of thy present fear awakened in thee on some special occasion Many are frightned into a little Religiousness but the humor lasts not long Psal. 78.36 Nevertheless they did flatter him with their mouth and they lied unto him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Ahab in his fears had some relentings so had Pharaoh the Israelites turned to the Lord in their distress but they turned as fast from him afterwards they were resolved not from love but fear so these resolutions are wrested from you by some present terrors which when they cease no wonder that you are where you were before Violent things will never hold long they will hold as long as the Principle of their violence lasteth 3. It may be thou restest in the strength of thine own resolutions now God will be owned as the Author of all Grace 1 Pet. 5.10 11. But the God of all grace who hath called us into his eternal glory by Jesus Christ stablish strengthen settle you To him be glory for ever and ever Amen Still we must have a sense of our own insufficiency and resolve more in the strength and power of God the grace of Jesus Christ you must rely upon both for confirming and performing your resolutions as knowing that without him you can do nothing men â—ll again as often as they think to rise and stand by their own power there is such guile and falshood in our hearts that we cannot trust them The Saints still resolve God assisting Psal. 119.8 I will keep thy statutes O forsake me not utterly and vers 32. I will run the way of thy commandments when thou shalt inlarge my heart 2. As to Striving let us examine that a little if it be so serious so diligent so circumspect as it should be 1. That is no effectual striving when you are disheartened with every difficulty for difficulties do but inflame a resolved Spirit as stirring doth the fire No question but it will be hard to enter in at the strait gate or to walk in the narrow way God hath made the way to Heaven so narrow and strait that we may the more strive to enter in thereat Luke 13.24 Now shall we sit down and complain when we succeed not upon every faint attempt Who then can be saved This is to cry out with the sluggard There is a lion in the way Should a Mariner assoon as the waves arise and strong gusts of wind blow give over all guiding of the Ship No this is against all the Experience and the wont of Mankind 2. This striving and opposing is but slight if not accompanied with that watchfulness and resolution which is necessary Many pretend to strive against sin yet abstain not from all occasions of sin If we play about the Cockatrices hole no wonder we are bitten never think to turn from thy sins if thou dost not turn from the occasion of them if thou hast not strength to avoid the occasion which is less how canst thou avoid the sin which is greater He that resolveth not to be burnt in the fire must not come near the flames Job made a covenant with his eyes that he would not look upon a maid Job 31.1 Enter not into the path
of bonds and tyes to obey God they were not under the Law Thirdly The Doctrine of Perseverance as if they might do what they list the Covenant of Grace would secure their interest and whether they watched or strived yea or no sin should not have dominion over them All these are rejected as unreasonable Conclusions What then shall we sin because we are not under the Law but under Grace God forbid In the words we have 1. An Interrogation to excite us to regard what Conclusions we draw from Christian Priviledges What then that is What do we conclude thence 2. A faulty Inference or Conclusion is mentioned Shall we sin because we are not under the Law but under Grace Where first 1. The Inference it self Shall we sin that is let us continue in sin or serve sin or not strive against sin 2. The Ground whence it is inferred 1. From the Evangelical state negatively proposed Because we are not under the Law as if we were exempted from the Rule of the Law because we are exempted from the Rigour of it 2. From the Evangelical state positively proposed But under Grace 1. The Grace of Justification we may indulge sin since the Gospel offereth a Pardon or freedom from Condemnation 2. The Grace of Sanctification by the Spirit God will maintain our Right though we mind it not and so we turn the Grace of God into loosness or laziness 3. The Brand upon this Conclusion or his Abhorrence specified it is not only unreasonable but impious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far be it from Believers thus to conclude 1. Because the Conclusion is unreasonable being a distortion of true Doctrine or of the Grace of the Gospel 2. It is ungrateful what be more licentious for Gods Grace it is the most abherred use of Gods mercy that is imaginable Doctrine That it is a manifest abuse of the new Covenant so much as to imagine that it countenanceth any licentiousness or liberty in sin I shall 1. prove it by two Arguments First From the design or end of God in setting up this new Transaction with Mankind Secondly From the Tenor and Constitution of it 2. Shall vindicate those Doctrines of free Grace which may most seem to occasion such thoughts in the hearts of men 1. From the design of God in setting up this new Covenant which was to recover lapsed Man from the Devil and the World unto himself that he might not wholly lose the Glory of his Creation which appeareth by manifold expressions in Scripture Luke 19.10 The Son of man is come to seek and save that which was lost Now we were lost first to God as Luke 15. the lost groat was lost to the Possessor the lost sheep was lost to the Owner the lost son lost to the Father these two last Parables shew that they were also lost to themselves but that is but a consequent the primary sense is they were lost to God and therefore Christ came to recover them to his obedience But to leave Parables it is said expresly Rev. 5.9 Thou hast redeemed us to God by thy blood that we might not only be admitted into his friendship and favour but fitted for his service and that he might bring us to God 1 Pet. 3.18 by which is meant not only to reconcile us unto God but bring us into a state of subjection and obedience to him Christ is set up as a Mediator and Lord of the new Creation to the glory of God the Father Phil. 2.11 That every tongue might confess that Jesus Christ is Lord to the glory of God the Father that his interest in his Creatures might be secured And the Kingdom of the Mediator is subordinate to the Kingdom of God all the Authority and Power which Christ hath as Mediator to enact Laws and make a new Covenant is to bring men back again to the obedience of God upon more comfortable terms Our subjection to him is not vacated or made void or only reserved but established on more comfortable terms as we have Grace given us for the pardon of failings and the effectual help of his Spirit to incline us to obedience 2. From the Tenor and Constitution of it As to the Precepts it begins with Faith and Repentance and is carried on in the way of new Obedience or Holiness None are admitted to the first Priviledges but those that repent Upon Mary's Repentance Christ said Her sins which are many are forgiven her Luke 7.47 Him hath God exalted to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins Acts 5.31 Now Repentance is a serious fixed purpose of returning to the obedience we owe to God And the last Priviledge Eternal Glory we have it not without Holiness Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Follow peace and holiness without which no man shall see the Lord. All the intermediate Priviledges do expresly require or imply Holiness Psal. 84.11 For the Lord God is a sun and a shield the Lord will give grace and glory and no good thing will be withhold from that walk uprightly So that from first to last it is an Holy Covenant as it is called Luke 1.72 Yea it is holy not only with respect to what it requireth but with respect to what it promiseth it promiseth the Holy Spirit to sanctifie us Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Ezek. 36.25 Then will I sprinkle clean water upon you and you shall be clean and from all your idols will I cleanse you 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God And the Heaven of Heavens is Perfection of Holiness 1 Joh. 3.2 3. Beloved now are we the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him as he is And he that hath this hope purifieth himself as he is pure Eph. 5.27 That he might present it the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Once more the aim of it is to promote Holiness 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 2 Cor. 7.1 Having these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Luke 1.75 That we might serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear that is the great Priviledge of the new Covenant in holiness and righteousness before him all the days of our lives In short the Covenant dealeth only with an holy
of the Lord therefore one of them you are a servant of sin or a servant of the Lord. I shall prove it by these Considerations 1. That all men are either good or bad carnal or regenerate there is no middle state All that can make us demur upon this must be either this Objection That all Sinners are not alike vicious but they are all Sinners Isa. 53.6 All we like sheep have gone astray we have turned every one into his own way As the chanel is cut so doth corrupt Nature vent and issue forth some serve one sin some another but if you give up your selves to any sin to serve that you are slaves to sin Psal. 119.133 Order my steps in thy word and let not any iniquity have dominion over me It may be you are no Adulterer no Drunkard yet you have your way of sinning or some great drain into which all your corruption emptieth it self Or this Objection That some are inter regenerandum upon Regeneration as being under some common work of the Spirit which if God bless may be the beginning of a new Estate As for instance take that Scripture Mat. 13.45 46. The kingdom of heaven is like to a merchant man seeking goodly pearls and when he had found one of great price he went and sold all that he had and bought it The seeking of goodly Pearls is the inclination of Nature to Happiness the finding one of great price is common Grace which implieth Knowledge some kind of Faith and Esteem of Christ but his going and selling all to buy it is special and saving Grace All men would be happy none can be happy but by Christ when we count all things dung and dross that we may gain Christ then we are really converted Now before this here is some knowledge some assent some value for Christ. Do not these things make a middle Estate Answ. No though they have some thoughts bubbling up in their minds concerning the Goodness of God the necessity of a Saviour the Love of Christ and the Joys of Heaven yet they are not so rooted in the heart as to become a new Nature in them or the Habit and Principle of their daily course of Life they do not gain the Heart to Christ and ingage us resolvedly to do his Will and therefore they are to be reckoned among the carnal and unsanctified though not among the prophane So the young Man had a great deal of good in him for which Christ loved him but he went away grieved for he had great possessions Mark 10.21 22. And we read of another to whom Christ said Thou art not far from the kingdom of God Mark 12.34 that is from being a Christian but really was not so for he put the Question to Christ temptingly Many that come near never enter and though they be almost Christians yet if not altogether they are not converted and so to be reckoned among the obedient Servants of God So that this needeth not stop our way though they have some Convictions of the good of Holiness and evil of Sin and some mind to part with it yet there is no saving Change till their hearts be subdued to a resolute obedience 2. That no man can serve both This is asserted by our Lord in so many words Mâ—t. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon Where the Masters are opposite and differ in their imployments and designs it is impossible that a man can comply with both Indeed if two men or more do consent to imploy one and the same man in the self same business and service then as we say many stones make but one load and many things of several weights but one burden thus two or three men or more concurring in the same designs make but one Master But to execute the will of men that differ in their designs is as impossible as to go hither and thither at once If their commands were subordinate one to another they might both have their answerable obedience God in the first place Sin in the next but their commands are contrary and both require our full strength of mind heart and life therefore it is impossible that he that serveth sin should be a servant of God for God will have the heart and mind and whole man to do what he requireth whatever the consequence be and sin will have the whole mind heart and endeavour whatever come of it So that a man must needs be divided between his obedience to God and his obedience to Sin and forsake the one and cleave to the other if he will in good earnest serve either Master So much as he giveth to Sin so much his mind and heart must be drawn away from God and obedience to him and he must offend God when his Lust craveth it of him Or else on the other side he must always be alienating his heart from sin and devoting it to God if he be a true Servant of the Lord. Many would compound these things that are so irreconcileable they hope to please the Flesh and God too it may be they have something that is good in them but much more that is bad the bent of their hearts is more for sin than against it the good is controuled by the evil which hath the chief power in the Soul for certainly it hath so when we wittingly or willingly continue in any sin and take on a little Religiousness either to hide it or feed it as in many their Religion maintaineth their Lusts and they take the more liberty to live in sin because they have some kind of love to God and do some good thing that he hath required of them to excuse the bad 3. All of us by Nature were servants of Sin it is Grace that maketh us servants of God So it followeth vers 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered you God created us and therefore was our rightful Lord but Sin hath invaded Mankind and reigned over them and by a right of Recovery God seeketh to recover the Creature to himself and to possess his own again Therefore in the consultation about the choice of a Master we must not take it as if the heart of man were a meer Waste occupied by none but left to the next Comer to seize upon No there is an Usurper there already sin commandeth and imployeth our time and strength and we must be made free from sin before we can become servants to God The business is whether we have changed Masters and are willing that God should be restored to his Right out of which he hath been so long kept They have a Notion in the Civil Law which they call Jus postliminii a Right of entring upon their own again
Law of God Rom. 8.7 Some bewray an obstinate wilfulness as others do a negligent carelesness they beat down whatsoever standeth in the way of their sins neither right nor reason nor shame nor fear can restrain them though a Commandment standeth in their way they break through nothing can stop the course of a Sinners violently pursuing his Lusts as Baalam went madly on against all the rebukes of God either in his Conscience or external Providence 4. Though all the Unregenerate are void of Righteousness yet they are not all alike sinful There is a difference between unrenewed men some are more some less gross in the out-breaking of their sin some are more filthy but all are gone out of the way there is none that doth good no not one Psal. 14.3 they all agree in this That none of them doth or can do any thing at all commanded by God as commanded from righteous Principles and for right Ends. Some may be free from outward Vice as Paul was touching the righteousness of the Law blameless Phil. 3.6 Our Lord saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven though there is some external conformity to the Law outward austerity and strictness yet no inward purity and holiness 5. That where men are changed by Grace certain it is they must away with their former sinful life partly because the Gospel-rule requireth it Mat. 9.13 I am not come to call the righteous but sinners to repentance and Repentance is a turning of the Soul from sin to God God may be reconciled to our persons never to our sins partly because this is the end of that Grace that hath wrought the change in us Luke 1.74 75. That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness before him all the days of our lives partly because the nature of the thing sheweth it If there be any sound change we have changed Masters and work way and end business and hopes and therefore our Conversation will be quite otherwise than it was before and the course of our Endeavours will be turned into another Chanel Eph 5.18 And be not drunk with wine wherein is excess but be ye filled with the Spirit we have other work to do and other happiness to seek after Phil. 3.19 20. Who mind earthly things but our conversation is in Heaven 6. When men shake off the yoke of Sin for Righteousness they should be as free from Sin as formerly they were from Righteousness Now here I will shew I. How far this should be II. Why this should be I. To state it How far this can or should be For the difficulty lieth here How we can be as free from Sin as formerly from Righteousness since after Conversion there is a mixt Principle in us I answer This is to be considered two ways quoad Conatum quoad Eventum 1. Quoad Conatum as to Endeavour which is to get rid of all sin a sincere Christian doth so give up himself to a holy Life as to watch and pray and strive against all sin this is his endeavour and if it were possible he would root out all this is his aim business and constant care but because he obtaineth not his end he is troubled Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death In the mean time he hath the setled bent of his Will and Conscience to satisfie him Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly His Soul is bent and his Endeavours are accordingly 2. Quoad Eventum he is so far free from sin as carrieth a good proportion with his freedom with Righteousness in his carnal Estate His freedom from Righteousness was consistent from urgings of Conscience which pleaded Gods Right with great earnestness God doth not so far forsake Mankind as to leave them without all convictions of their Duty or some inclinations to it but it is weak and ineffectual So now his freedom from sin is not altogether to be free from the urgings of sin for the carnal Principle is still within him and a warring working Principle it is and doth not lie idle in the Soul But as then men were free from Righteousness by their carelesness of it or averseness from it so now they that have changed Masters and Estates are to be so â—ar free from sin as not to sin wilfully and by way of opposition to Grace any more nor yet negligently and carelesly to go on with their former course for if there be any known sin which they do not hate but had rather keep than leave it and do not pray and strive and watch against it they are not sanctified For the sanctified hate every false way Psal. 119.104 they pray against it ver 133. Order my steps in thy word and let not any iniquity have dominion over me they watch and strive against it to some degree of prevalency Psal. 18.23 I was also upright before him and I kept my self from my iniquity they cannot bear with sin they have a Nature which beareth an enmity and repugnancy to it as the carnal mind doth to the Law of God so doth this new Nature to sin 1 Joh. 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 II. Why this should be so 1. Let us consider the Equity as to matter of Right it should be so 2. The Necessity as to matter of Evidence it must be so 3. The Conveniency as to matter of Benefit 1. The Equity as to matter of Right All Rules of Equity will oblige you to this whether you consider the Master the Work or the Reward First The Master if you consider how great and how good a Master you now serve if you consider him as great you can never do too much for him or as good not so much as he deserveth of you 1. As a great God he cannot be too much loved nor obeyed too exactly nor served too diligently all is short of the Greatness of his Majesty We have mean thoughts of his glorious Excellency if we think that any thing will serve the turn or that such a God will be put off with any thing though we have formerly consumed our strength in the service of sin yet a little slight obedience will be enough for God we need not be so strict and exact this is as bringing the sickly Lamb instead of the Male of the Flock And therefore God pleadeth his Majesty Mal. 3.14 I am a great King saith the Lord of Hosts Therefore if you have a greater Master than you had before you should do as much or more work than you did before Col. 1.10 That ye might walk worthy of the Lord unto all
of God that they that commit such things are worthy of death In your Consciences you will find an inward conviction that God is your Judg and will call you to an account for the breach of his Law We feel this living and dying Heb. 2.15 Who were all their life-time subject to bondage through fear of death And 1 Cor. 15.56 the sting of death is sin Only 't is more piercing and sharp when we die Secondly Let us enquire how or upon what reasons we come to have this exemption from condemnation This is 1. Vpon the account of Christs satisfaction to Gods Justice We all in our natural estate lie under the curse and wrath of God but Christ was made a curse for us to redeem us from the curse of the Law Gal. 3.13 And the Apostle telleth us 2 Cor. 5.21 That he was made sin for us that we might be made the righteousness of God in him Christ became a Sacrifice for sin to appease God towards us he was made a publick instance of Gods poenal Justice that we might be made an instance of Gods Merciful Justice or that God might deal with us in a way of grace upon the account of the Righteousness of Christ. 2. Vpon the account of the New-Covenant-grant John 5.24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation Christ would have us mark this as a a certain and important truth for escaping Eternal death and obtaining Eternal life are not trifles and Gods Faithful Word is interposed that such an one shall not come into condemnation Verily verily Well then the Gospel or New Covenant offereth pardon and exemption from condemnation to that death which the Law hath made our due to all those who will come under the bond of it 3. The certainty is considerable which resulteth or ariseth from these two grounds 'T is just with God to pardon them and to exempt them from Condemnation who take sanctuary at his Grace and devote themselves to him 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them 2 Tim. 4.8 We read of a crown of righteousness which the righteous judge shall give at that day Justum est quod fieri potest God may do it or not do it he is not unjust if he doth it and justum est quod fieri debet This latter is understood here because of the fulness of the merits and satisfaction of Christ and his truth in his Promises he must judg men according to the Law of Grace and give them that which his Promise hath made their due 4. There must be an Appeal to the Gospel Where this Grace is humbly sued out by the penitent Believer for God is Sovereign and must be sought unto Appeals from Court to Court and from one Tribunal to another are often set down in Scripture as Psal. 130.3 4. If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayest be feared No man could escape condemnation and the Curse if the Lord should deal with us in strict justice but from the Tribunal of his strict justice we appeal to the Throne of Grace where favour and pardon is allowed to us upon certain equitable and gracious Terms According to the old Terms who is able to appear in the judgment before God A Sinner must either despair or die or run for refuge to this new and blessed hope so Psal. 143.2 Enter not into judgment with thy Servant O Lord for in thy sight shall no man living be justified An innocent creature must beg his mercy and devote himself to his fear I proceed to the second Proposition 2. Doct. That this priviledg is the portion of those that are in Christ. 1. I shall here shew you What it is to be in Christ. 2. How we come to be in Christ. First What it is to be in Christ. The Phrase noteth Vnion with him There is certainly a real but spiritual Union between Christ and his Members which I have often described to you But late Cavils make it necessary to speak a little more to that Arguments All that I will say now is this 1. That it is more than a relation to Christ as a political head 2. That the Vnion of every Believer with Christ is Immediate 1. That it is more than a relation to Christ as a political head I prove it because it is represented by Similitudes taken from Vnion real as well as relative Not only from Marriage where Man and Wife are relatively united but from Head and Members who make one body not a political but a natural body 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ also by the similitude of root and branches John 15.1 2 3. Yea 't is compared with the mystery of the Trinity and the Vnity that is between the Divine Persons John 17.21 22 23. that they all may be one as thou father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one as we are one I in them and thou in me that they may be made perfect in one which tho it must not be understood in the utmost strictness yet at least there is more than a relation as also by reason 't is not only a notion of Scripture but a thing effected and wrought by the Spirit on Gods part 1 Cor. 12.13 We are by one spirit baptized into one body and by confederation one with another Cant. 2.16 I am my beloveds and my beloved is mine Christ is ours and we are his and he is also in us and we in him 'T is such a real Conjunction with Christ as giveth us a new being that Christ becometh to us the principle and fountain of a spiritual life 1 John 5.12 He that hath the Son hath life Christ is the stock we the graft he is the vine we the branches therefore we are said to be planted together in him Rom. 6.5 So that we may grow and live in him We are united to him as the body is to the soul all the members of the body are quickned by the soul the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit 1 Cor. 15.45 as giving them life not only by his merit and promise but the influence of his spirit which life is begun here and perfected in Heaven it is begun in the soul Phil. 3.20 and Rom. 8.10 but 't is perfected both in body and soul in Heaven for the spirit is life to the body because of righteousness and if the spirit of him that raised Christ from the dead dwell in you he that raised up Christ from the dead shall also
so in many other places Whole Christianity is a coming to God by Christ Heb. 7.25 and that is the reason why faith cannot be in the heart of one that is yet intangled in the false happiness John 5.44 How can ye believe which receive honour one from another and seek not the honour that cometh from God only Which is to be understood not only meritorie but effective because while they are intangled in the false happiness Christ is of no use to them neither will they mind any serious return to God as their felicity and portion 2. From self to Christ for we are to flee from wrath to come or the Condemnation deserved by our Apostacy and Defection from God Mat. 3.8 O generation of vipers who hath warned you to flee from wrath to come Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us Therefore none are in Christ but those that thankfully receive him and give up themselves to him John 1.12 To as many as received him 2 Cor. 8.5 They first gave themselves unto the Lord That is Venturing on his Promises gave up themselves to the Conduct of his Word and Spirit and trust themselves intirely in Christs hands while they go on with their duty and pursuit of their true and proper happiness 3. From sin to Holiness both in Heart and Life for we are called to be holy and must flee not only from wrath but sin which is the great make-bate between us and God and therefore we need not only reconciling but renewing Grace which is accompanied in us by the spirit of Sanctification 2 Thes. 2.13 Who hath chosen you to Salvation through Santification of the spirit and belief of the truth The Spirit beginneth it as the fruit of Gods Elective Love and by faith and the use of all holy means doth accomplish it more and more for he acts in us as the spirit of Christ and as we are Members of his body for framing us and fitting us more and more for his use and service The Third Proposition observed in the Text was 3. Doct. Those who are in Christ obey not the inclinations of corrupt nature but the motions of the Spirit This is brought in here as a fruit and evidence of their Vnion with Christ and interest in Non-condemnation for being united to Christ they are made partakers of his spirit and they that have the spirit of Christ will live an holy and sanctified life the spirit first uniteth us to Christ and sanctifieth and separateth the soul for his dwelling in us and the effects of it are life and likeness We live by Vertue of his life Gal. 2.20 and walk as he walked 1 John 2.6 or else our union is but pretended But let us more particularly consider this Evidence and Qualification They walk not after the flesh but after the spirit where we will enquire First What is meant by Flesh and Spirit By Flesh is meant corrupt Nature by the Spirit the new Nature according to that noted place John 3.6 That which is born of flesh is flesh and that which is born of the spirit is spirit 2. Both serve to those that are influenced by them as a guiding and inciting principle The Flesh to those that are after the flesh and the spirit to those that are after the spirit Rom. 8.5 The flesh guideth and prompteth us to those Things which are good for the animal life for Things of sense are known easily and known by all Carnal Nature needeth no Instructor no Spur it doth pollute and corrupt us in all sensual and earthly Things but spiritual and heavenly Things are out of its reach 2 Pet. 1.9 and it inclines as well as guideth for the Things we see and feel and taste easily stir our Affections Demas hath forsaken us having loved the present world Yea 't is hard to restrain them and it is not done without some violence Gal. 5.24 They that are in Christ have crucified the flesh with the affections and lusts thereof that the spirit or new nature doth both guide and incline is clear by those expressions Heb. 8.10 I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people 3. That those who are under the prevalency of the one principle cannot wholly obey and fellow the other is clear for those two are contrary Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and contraries cannot subsist together in an intense Degree they are contrary in their Nature contrary in their tendency and aim contrary in their rule Gal. 6.16 the one carrieth us to God and Heaven the other to something pleasing to present sense the one is fed with the world the other with Heaven they are contrary in their assisting powers Satan and the Spirit of God the good part is for God and the flesh which is the rebelling Principle is on the Devils side 1 John 4.4 Satan by the lusts of the flesh taketh men captive at his will and pleasure 2 Tim 2.26 That they may recover themselves out of the snare of the devil who are taken captive by him at his will and pleasure but the Spirit of God is assisted by the Author of it the holy Ghost Eph. 3.16 Strengthened by the spirit with might in the inner man They are irritated by the Spirit or the flesh presenting different objects of sense and faith The flesh hath this advantage that its objects are near at hand ready to be injoyed but the Objects of Faith are to come lie in an unseen world only they are greater in themselves and faith helpeth to look upon them as sure enough Heb. 11.1 4. That every Christian hath these two principles in himself the one by nature is called flesh the other by grace is called Spirit Gods best children have flesh in them Paul distinguisheth in the former Chapter betwixt flesh and spirit the law of the members and the law of the mind Rom. 7.18 23. as two opposite Principles inclining several ways 5. Tho both be in the children of God yet the Spirit is in predominancy For the acts of the flesh are disowned not I but sin that dwelleth in me and a mans estate is determined by the reign of sin and grace in a man converted to God the spirit or renewed part is superior and governeth the will or whole man and the flesh is inferior and by striving seeketh to become superior and draws the will to its self so that the heart of a renewed man is like a kingdom divided Grace is in the Throne but the flesh is the rebel which disturbeth and much weakneth its Soveraignty and Empire it must needs be so otherwise there would be no distinction between nature and Grace a man is denominated from what is predominant in him and hath the chiefest power over his heart if it be the flesh he is carnal if
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
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
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
they speak evil of them 1 Pet. 4.4 and despitefully use them 1 John 3.12 as Cain hated Abel 4. As they are under different assisting powers so they are under a distinct covenant the carnal are under the covenant of Works the Duty of which is to them impossible and the Penalty intollerable They are under the condemning power of the Law Rom. 8.6 to be carnally minded is death It maketh them liable to the Death threatned in the first Covenant But on the contrary they that are under the blessed conduct of God's holy Spirit and obey the Dictates of the New Nature begun in them are under a Covenant of Grace where their sincere obedience shall be accepted and their failings pardoned Gal. 5.18 If ye be led by the spirit ye are not under the law They are still under the Law as a Rule of obedience but they are not under the Curse and Rigor of the Law The Law in its rigor pronounceth Death on every failing so they are not under the Law but being in some measure enabled to do what the Law requires they are pardoned in what they fall short 5. These two Covenants issue themselves into two places or eternal states Heaven and Hell To the carnal the Scripture denounceth God's eternal wrath to the spiritual God's favour and life eternal The Scripture is plain and positive with us Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit mortifie the deeds of the body ye shall live Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting All Mankind after they have acted their parts in this World and God cometh to shift the Stage go into one of these two places Well then here is our first step That the whole World is comprised in one of these two ranks there is no neutral or middle state either they are guided by the flesh as all men are in their unregeneracy and if they continue so in a constant slavery to their Lusts their end shall be everlasting perdition or else they are guided by the spirit and obey the motions of Grace and make it their business and main imployment to please God and enjoy communion with God and their end shall be eternal life It is a question you should often and seriously put to your souls Shall I be saved or shall I be damned If you have any sense and spark of Conscience left you when you are sick and dying you will then put it with great trembling and anxiousness of heart Poor Soul whither am I now a going It is better put it now when you have opportunity to correct your error if hitherto you have gone wrong Every man would know his own destiny what shall become of him or what is in the Womb of Futurity concerning the state of his affairs as the King of Babylon stood in the heads of the way to make Divination Now no Destiny deserves so much to be known as this If the question were Shall I be rich or poor happy or miserable in the World it were not of such great moment for these distinctions do not out-live time but cease at the Grave's mouth But this question is of greater moment than so whether I shall be eternally miserable or eternally happy it is foolish curiosity to enquire into other things They are not of such importance that we should know them before hand but it concerneth us much to know whether we be in a damnable or salvable condition if we be in a damnable condition to know it whilst we have time to remedy it if we are heirs of salvation the assurance of our interest will preoccupate our blessedness and will be a great encouragement to us in the way of holiness for the present Now nothing will sooner decide this great question than the business we have in hand whether we be after the flesh or after the spirit for between these two Heaven and Hell is divided These two divide both the present World and the World to come I thought good to premise this that you may consider the weight of the case in hand II. Doct. That these two sorts of men have two different Objects the things of the spirit and the things of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one suit with the one and the other with the other 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the flesh Let us first know what is meant by flesh and then we shall better understand what are the things of the flesh By the flesh is not meant the mass and substance of our fleshly bodies or the outward part in which our soul is seated and by which it performeth its Functions and Operations but the vitiosity and corruption of humane Nature inclining and addicting it self to the interests of the bodily life There are the inclinations of the flesh and the interests of the flesh the inclinations of the flesh are the evil lustings of corrupt Nature and the interests of the flesh are the things that feed this corruption or gratifie these evil inclinations the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Now these are of Two sorts 1. Things apparently evil as all vices and sins Gal. 5.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murders drunkenness revellings and such like Tho the inward root from whence these things flow be hidden yet these effects are apparent rank Weeds that smell strong in Nature's Nostrils These are not all but he concludeth it with a such like but instanceth in these as the most known and most commonly practised as the Commandments forbid the grosser sin in the kind Some serve the flesh in a more cleanly manner and mark in the things enumerated some belong to the blind and corrupt Will as Idolatry and Heresie some to the depraved Will as Witchcraft and Hatred some to the Affections both of the irascible Faculty as Emulation Wrath Strife some to the concupiscible as Vncleanness Revellings some to the sensual Appetite as Adultery and Drunkenness He instanceth not only in the grosser evils as Adultery but Wantonness or any unseemly behaviour that tendeth to excite the Lust of filthiness in our selves or others not only in Witchcraft but Hatred or Malice which is a temptation to it not only in Murder but Wrath and Strife not only in Drunkenness but Revelling riotous Feasts and Meetings There is a difference between sins but the least is to be avoided if we would shun the greater 2. Things good in their own Nature but immoderately affected as all the comforts and appurtenances of the bodily life which are used as baits of corruption as worldly profits honours and pleasures some that immediately tend to the pleasing of the flesh as bodily pleasures
others remotely as they lay in provision for that end What are here called the things of the flesh are elsewhere called earthly things Phil. 3.19 They mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things such things as if rightly used would be comforts in our passage but through our folly prove snares Meat Drink Marriage Pleasures Profits Preferments Ease Idleness Softness Daintiness these things immoderately sought not in respect to God or in subordination but opposition to heavenly things become baits of corruption and fuel wherewith to feed the flesh While men seek them for themselves and only to please themselves they are not adjumenta helps to Heaven but impedimenta lets and snares Our greatest danger doth not lie in things simply evil but in lawful things Carnal men esteem these things as the best and place their happiness in them these things they affect and love and like and care for so that the heart is turned off from God and the pursuit of better things to entertain it self with these baser Objects This is to seek out baits for the flesh for the flesh is nothing else but the corruption of Nature which inclineth us to any inferior good and diverteth us from things truly good and spiritual as communion with and enjoyment of God Well now we have suited those that are after the flesh with an Object proper to them and agreeable with their inclinations 2. The next thing is What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit They are all things pertaining to spiritual life and godliness You may conceive of them thus 1. Such things as the spirit revealeth Now he revealeth the mysteries of salvation or the deep things of God in Jesus Christ which the natural man is not capable of 1 Cor. 2.14 The whole Doctrine of godliness or salvation offered by God in Christ is the element of the renewed man his life and soul is bound up in it Psal. 119.103 How sweet are thy words unto my taste But a natural man savoureth not these things nor knoweth them nor loveth them if he be told of them They that are in a common way partakers of the Spirit are said to taste the good word Heb. 6.4 So far as the Spirit worketh upon them so far they have a relish for these things 2. Such things as the spirit worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 The fruits of the spirit are love joy peace long-suffering gentleness goodness faith patience meekness all internal excellencies The renewed man ever seeks to excel and advance in these things not to trim the body but to deck and adorn the soul 1 Pet. 3.3 4. Whose adorning let it not be the outward adorning of plaiting the hair and wearing of gold and putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price All his desires are to be strengthned with might in the inner man by the spirit Eph. 3.16 He rejoyceth and faints not under troubles while the inward man is safe 2 Cor. 4.16 for as the outward man decreaseth the inward man is renewed day by day If they can keep Grace alive in their souls that is their care their business their comfort The natural heart is altogether taken up about the outward man but the renewed heart about the inward man and an increase in holiness or spiritual strength for that is the great product of the sanctifying Spirit and that which they should mainly look after 3. Such things as the Spirit urgeth and inclineth unto and these are communion with God here and the full enjoyment of God hereafter The great impression which the Spirit leaveth upon the soul is a tendency towards God for his Office is to bring us to God into communion with him here God as a Judg by the Spirit of Bondage drives us to Christ as a Mediator and Christ as a Mediator by the Spirit of Adoption bringeth us to God as a Father Rom. 8.15 Ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father One of the things which the spirit urgeth us to look after is the favour of God Psal. 4.6 7. Lord lift up the light of thy countenance upon us c. and communion with him here Psal. 17.15 As for me I will behold thy face with righteousness I shall be satisfied when I awake with thy likeness and the full enjoyment of God hereafter Rom. 8.23 We our selves who have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the spirit always groaning longing to live with God for ever So when the unregenerate and regenerate are spoken of as Two contrary minds and affections Phil. 3.19 20. the one are said to mind earthly things the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conversation in Heaven The flesh draweth us off from God to things earthly and fleshly but the Spirit 's work is to raise the heart to things eternal and heavenly that our main business might be there Well now the things of the Spirit are all those things that are agreeable to the new and spiritual life as righteousness peace grace and glory the image of God and word of God these things suit with the new Nature III. Doct. That men discover their temper and constitution of soul by their respect to either of these Objects To evidence this to you 1. I will shew you what this minding is 2. Give you some Observations 3. The Reasons of the Point 1. What is this minding or respect Ans. It may be considered simply and apart or comparatively our respects to these contrary Objects being compared together 1. Simply by it self Our minding is bewrayed by the three Operations of man Thoughts Words and Actions That which he minds he often thinks of speaks of and seeks after be they the things of the flesh or of the spirit the life and vigor of our souls is seen in thinking speaking and acting 1. Mens thoughts will be where their hearts are and their Hearts are where their Treasure is Matth. 6.21 Carnal men are brought in thinking of their worldly affairs Luk. 12.17 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dialogued with himself Not that it is simply unlawful to mind our earthly business I bring it to shew the temper of the men their hearts are always exercised with such kind of thoughts talking with themselves And on the other side godly men are remembring God and Heaven and pleased with these kind of thoughts My soul remembred thee in the night and they are described Mal. 3.16 They that feared the Lord and thought upon his name 2.
from the lusts of the eye and pride of life 1 John 2.16 and these are intended when it is said 1 Pet. 2.11 Abstain from Fleshly lusts which war against the soul that is those inclinations which carry us to vain and sordid pleasures Other things more remotely as they lay in provision for that end as the Honours and profits of the world as all Religion is pleasing God so all that is opposite to it is pleasing the flesh Some please it one way some another tho a man be not voluptuous yet he may be guilty of minding the things of the Flesh because the world lieth nearest to his heart and so he is taken off from care of and delight in better things envy emulation wrath strife division make us carnal 2 Cor. 3.3 Namely as we bustle and strive for greatness and esteem in the world tho they are not sordidly given to brutish pleasures and worldly lusts are called foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly for the world and the flesh suit one is the affection the other the bait 4. Some please the Flesh in a more cleanly others in a more gross manner as some mens sins are open and manifest and stink in the nostrils of God as Whoredom Drunkenness and the like Now tho we fall not into these sins but escape the pollutions of the world yet there is a more secret carnal minding wherewith we may be tainted as when we let loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life as much as those baser lusts that are more shameful and hateful in the world some are disingaged from gross sins but yet wholly live to themselves and the pleasures of their fleshly mind whereas the spiritual living is a living unto God and subordinateth all things to our great interest and till we return to God from whom we have strayed there is little difference what way of sin we chuse we are all gone astray but every one his own way Isa. 53.6 5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously resolutely willingly constantly 1. Seriously and in good earnest some seek after worldly things in good earnest but spiritual and heavenly things in an overly careless and perfunctory manner Now it is easie to know to what sort they are to be reckoned for where the strength of the soul is employed there our mind is The Scripture adviseth us to moderate our affections to earthly things to rejoice here as if we rejoiced not to mourn here as if we mourned not to use all things as not overusing them and many mourn for sin as if they mourned not and rejoiced in God as if they rejoiced not seek after heavenly things superficially and by the by not with their chief strength and care Mat. 6.33 2. Resolutely so as to carry it on whatsoever difficulties and oppositions we meet with Neh. 4.6 The wall was built for the people had a mind to the work It was a great charge for a wasted people to undergo being newly returned from the captivity and there was a great Opposition for they were fain to use Sword and Trowel together they did work with one hand and held the sword with the other hand to fight But it went on for the people had a mind to the work we make our way to Heaven by conflict and contest every step till we are resolved and cleave to the Lord with full purpose of heart whatever it costs us Act. 11.23 He exhorted them that with purpose of heart they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.14 I am prepared I am ready not only to be bound but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh When they put up many sad wound and check of Conscience overlook their conveniences in the world Credit Interest Sacrifice whatsoever should is dear and precious to them to follow their lusts 3. Willingly How constrained are most mens duties Their thoughts of God their prayers to him their attendance on his word doing all they do as a task rather than going about it as a willing and pleasing imployment as Saul said that he forced himself 1 Sam. 13.12 He pleadeth it as an excuse of his sin as committing it out of necessity but it is a just account of most mens Worship they are held to it by force the Heart liketh it not seeketh to slide away and they are glad when they are inlarged and can divert to other things on the contrary Psal. 104.35 I will be glad in the Lord my meditation of him shall be sweet This for Thoughts For Words John 4.32 My meat and drink is to do the will of him that sent me They are in their element when discoursing and promoting the interest of God For Actions and Endeavours Psal. 40.8 I delight to do thy will O God 1 John 5.3 His commandments are not grievous nothing is more pleasing â—o them than when they are thus employed 4. Constantly This is that which is mainly to be observed the constancy of our operations as to things of the flesh and of the Spirit 1. For Thoughss What Thoughts have you of God and Christ and the world to come You mind the Worlds Days Weeks Months Years it cannot be denied but if you can never find leasure for God Christ and Heaven not in one of an hundred or a thousand yea or twenty thousand Thoughts can you be said to mind the things of the Spirit Did you ever shut the door of your hearts upon vain Objects Cast them out with indignation as you divert and shift from the thoughts of God or regarding your last end and great work we that should retire for the meditation of God banish him out of our minds Job 21.14 We say to the Almighty depart from us We like not these serious reflections and cast them out 2. For Words how much how often and delightfully do you speak of God and the things of the world to come Do you show this respect for God or those useful and necessary things which concern your own salvation and the salvation of others Speech must be guided by Prudence and you must consider not only what you must do but others will bear but as to your selves you are to observe the vigor of your own spirits which way it is most let out To be pent up in carnal company is a grief to a godly heart It is a grief to him to hold his peace from good
the general Term by which it is expressed Three Objects there are about which this sin of Flesh pleasing is exercised 1 John 2.16 The lusts of the flesh the lusts of the eye and the pride of life Credit or Honour Profit or Riches sensual Pleasure or carnal Delight Now see which of these things do you savour or mind most What carnal interest suiteth with your hearts and groweth there 2. Weaken and subdue them It is your uprightness and faithfulness Psal. 18.23 I was also upright before him and I kept my self from mine iniquities Let a Christian observe the increase or decay of his master sin and other things will succeed the more easily fight not against small nor great but the King of Israel when we can deny our selves in our dearest Lusts Satan is more discouraged Sampsons strength lay in his locks so doth the strength of sin in one part more than another every man is sensible of his darling sin more or less but the next thing to be lookt after is what we do with it Herod raged when John the Baptist touched his Herodias Foelix trembled when Paul touched his bribery and intemperance but puts it off The Young Man went away sad and troubled when Christ told him of selling all that he had for he had great possessions Mar. 10. Many are troubled in Conscience not so much for want of assurance as loathness to part with some bosom lust but when we must pluck out right eyes and cut off right hands Matth. 5 29 30. it is hard to them when you pray and strive against this sin and grow in the contrary grace this sheweth the truth of a mans self-denyal as Abrahams love appeared in that he did not spare Isaac 2. As to evil motions Prevent them and Suppress them 1. Prevent them 1 Pet. 1.11 Abstain from fleshly lusts that war against your souls Which implies not only an abstinence from the outward act but that you weaken the power and root of sin that it do not so easily bud forth those impetus primo primi are sins not only infelicities but sins they would not be so rife with us if the heart were more under command We are guilty of many sins whereunto we do consent because we do not more strongly dissent and more potently and rulingly command all the subject Faculties as a man is guilty of the murder of his Child if he seeth his servant kill him and doth not his best to hinder it but chiefly when some partial consent followeth when the heart is tickled and delighted with them so an unclean glance is adultery Mat. 5.28 If a man look on a woman so as to lust after her he hath committed Adultery with her already in his heart The more they are mortified the heart is the less pestered with them 2. Suppress them speedily When we cannot keep sin under let us crush it when the mind dwelleth on it lust is conceiving which bringeth forth sin James 1.15 The flesh riseth up in arms against every gracious motion so should the spirit against every sinful motion if you let it alone it will break out to Gods dishonour dash Babylons brats against the stones 3. As to sinful actions Prevent them as much as may be repeat them not lest they grow into a habit 1. Prevent them as much as may be it is good to stop at last to hinder the Action when lust hath gained the consent of the will let it not break forth into Action the very lust is a grief to the spirit but the act will bring dishonour to God and give ill example to men Micah 2.1 VVo to them that devise iniquity and work evil upon their bed when the morning is light they practise it because it is in the power of their hands if fire be kindled in thy bosom it is dangerous to let the sparks fly abroad 2. Repeat not these acts Lest they grow into a Habit and setled disposition of soul evil customs increase by many Acts and so the mischief is more remediless Jer. 13.27 I have seen thy adulteries and thy neighings the lewdness of thy whoredoms O Jerusalem Wilt thou not be made clean When shall it once be It is a very difficult thing for a man to leave his inveterate Customs customary exercise in the use of earthly things begets worldly dispositions not easily cured Augustin saith of his Mother Monica ad illud modicum quotidiana modica addando in eam consuetudinem de lapsa erat ut plenos jam mero calices inhianter hauriebar Vinolency crept upon her by degrees To be gratifying carnal desires now with one thing now with another what doth it do but bring us under the power of a distemper which we cannot remedy Heb. 3.13 Exhort one another daily whilst it is called to day lest ye be hardened through the deceitfulness of sin Yield a little to sin and it prevaileth more till at last you are brought under the power of it 1 Cor. 6.12 All things are lawful for me but all things are not expedient all things are lawful for me but I will not be brought under the power of any thing 2. Positively as to the things of the spirit 1. Mind the things of the spirit more than ever you have done many stick there in the very acts that properly belong to the mind never so much as trouble themselves or come to any reasoning within themselves about Pardon of their sins Peace with God the sanctification of the spirit or hopes of eternal life Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Alas What have you been doing since you came to the use of Reason How have you spent your time in Youth or riper Age If you have never thought of God and his Grace nor regarded the offers of Mercy in the Gospel certainly you have lost your time neglected your duty and betrayed your souls what have you been doing Have you been governed by the flesh or by the spirit If all your care hath been about back and belly and your thoughts have reached no higher than the riches and honours and pleasures and applause and esteem of the world and Heaven and heavenly things have been little regarded alas for the present you are in the high-way to hell and everlasting destruction if you do not correct your error in time and more earnestly mind other things 2. You must not only mind the things of the spirit but prize and chuse them for your work and happiness for some of them belong to your duty and some to your felicity Luk. 10.42 One thing is necessary and Mary hath chosen the better part which shall never be taken from her Give your hearty consent to seek after that happiness in that way without choice or a determinate fixed bent of heart you will never throughly ingage your selves to God determine not only that you must but you will walk in
have as the constitution is so is the Gust and Tast Tell a carnal Person of the joys of the Life to come the comforts of the Spirit the Peace of a good Conscienee the sweetness that is in the Word and Ordinances they find no more savour in these things than in the white of an egg or a dry chip but Banquets merry meetings and idle sports they have a complacency for these things and soon find a delight free and stirring at the mention of them their hearts are in the house of mirth Eccles. 7.4 To be well clad and well fed maintained in Pomp and State these are the Things which are most sweet and pleasing to them and which they most desire and seek after for they mind these things and so bestow their care and delight upon them and can spend Days and Hours without weariness in them carnal men relish no sweetness in Religion 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned As they do not perceive them so not receive them these are not the Things which are likely to make an Impression upon their souls But on the contrary the spiritual minding is discovered by this because 't is best pleased with spiritual things spiritual minds find a marvellous sweetness and comfort in the Word of God and the means of Grace and Salvation Psal. 119.103 How sweet are thy words to my tast yea sweeter than honey to my mouth and Psal. 63.5 My soul shall be satisfied as with marrow and fatness and Job 23.12 I have esteemed the words of his mouth more than my necessary food What gladness doth Communion with God put into their hearts One day with him is better than all those flesh-pleasing Vanities wherewith others are deluded and inticed from God 3. It reacheth also to practise and implieth earnest prosecution and so to be carnally minded is to make the things of the flesh our work and scope to be spiritually minded is to make that our work and trade to seek after the things of the spirit therefore the course of mens actions and the trade of their lives is to be considered Our business sheweth our bent and what we constantly frequently and easily practice discovereth the over-ruling principle Wicked men have their good moods and godly men have their carnal fits the constant practice sheweth the prevailing inclination to mind the things of the flesh or spirit is to seek after them in the first place when men are seriously constantly readily willingly carried to those things which please the flesh without any respect to God and eternal life Effects shew their causes if the drift and bent of our lives be not for God and salvation and our great business in the world be not the pleasing of God and the saving of our own souls and this be not chiefly minded and attended more than all the pleasures honours and profits of the World God hath not the precedency but the flesh Walking after the flesh or the spirit is the great discriminating note in this place propounded ver 1. amplified afterwards by minding the things of the flesh and then living after the flesh ver 13. so Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting We must see whether our lives be a sowing to the flesh or the spirit The mind leaveth a stamp upon the actions as a godly man sheweth spirit in all things so a carnal man sheweth flesh in all things Zach. 14.21 On every pot in Jerusalem and in Judah shall be holiness to the Lord of hosts As God sheweth his Divine power in every creature in a Gnat or Pile of grass as well as the Sun so a Christian sheweth grace in all things on the contrary carnal men shew their mind in all things not only in eating and drinking and trading but in preaching praying and coâ—fâ—rence about holy things The one goeth about his worldly business with an heavenly mind casts all into the mould of Religion the other goeth about his heavenly business with a carnal and worldly mind the flesh doth not only influence his common actions but his duties either to feed or hide a lust to serve his Worldly mind and vain glory or else that he may more plausibly carry it on without blame before men or check of conscience and so maketh one duty excuse another 'T is the flesh maketh him pray preach confer about holy things give alms and seemingly forgive enemies or do that which is outwardly and materially just Thus you see what is the carnal minding only I must tell you that because the Apostle saith it is death or the high way to everlasting destruction we must more acurately state the matter 1. The minding of the flesh must be interpreted not barely of the acts but the state Who is there among Gods children that doth not mind the flesh and too much indulge the flesh but yet he doth not make it his business to please the flesh but rather mortifieth and subdueth it Gal. 5.24 and they that are Christs have crucified the flesh and they are still labouring that they may subdue it more and more 1 Cor. 9.27 but I keep under my body and bring it into subjection 2. This minding of the flesh or spirit must be understood as to the prevalency of each principle that is to say when we mind the flesh so as to exclude the minding of the spirit and the things that belong to the spirit 1 Joh. 2.15 If any man love the world and the things of the world the love of the Father is not in him And so on the other side when we so mind the spirit as that it deadneth our affections to the world and baits of the flesh Gal. 6.14 the conversation in heaven is that which is opposite to minding earthly things Phil. 3.19 20. Therefore if the flesh can do more constantly and ordinarily to draw us to sin than the spirit to keep us from it we are under the power of the fleshly mind 3. This minding of the flesh must be interpreted with respect to continuance not with respect to our former state For alas all of us in time past pleased the flesh and walked according to the course of this World in the lusts of the flesh Tit. 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures and if we yet please the flâ—sh we are not the servants of Christ. But if we break off this servitude and do at length become servants of righteousness God will not judg us according to what we have been but what we are therefore it is our duty to consider what principle liveth in us and groweth and encreaseth whether the interest of the flesh decreaseth or the interest of the spirit if we grow more brutish
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
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
and Goodness of God 2. Since 't is threatned the certainty of its accomplishment 1. It s consistency with the Justice Wisdom and Goodness of God 1. His Justice First Because those that live in the flesh continue in the defection and apostacy of mankind And so the old sentence is in force against them In the day thou eatest thereof thou shalt die Gen. 2.17 To shew you this let me tell you That by the Creation Man was to be subject to God and by his own make and constitution was composed of a body and a soul which two parts were to be regarded according to the worth and dignity of each the body was subordinated to the soul and both body and soul to God The flesh was a servant to the spirit and both flesh and spirit unto the Lord but sin entring defaced the beauty and disturbed the order and harmony of the Creation for man withdrew his Subordination and Obedience unto God his Maker and set up himself instead of God and the flesh is preferred before the soul reason and conscience are inslaved to sense and appetite and the beast doth ride the man the flesh becoming our Principle Rule and End now 't is horrible wickedness if you consider either of these disorders our contempt of God for it is great depreciation and disesteem of his holy and blessed Majesty which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour the hainousness of the sin is to be measured by the greatness of him who is offended by it 1 Sam. 2.25 If one man sin against another the Judg shall judg him but if a man sin against the Lord who shall intreat for him Now for creatures to seek their happiness without God and apart from God in such base things deserveth the greater punishment The other disorder is we love the happiness of the body above that of the soul man carrieth it as if he had not an Immortal Spirit in him Psal. 49.12 is as the beast that perisheth And is altogether flesh his Wisdom and Spirit is sunk into flesh and sin hath transformed him into a brutish nature Well now if men will continue in this apostacy what then more just than that God should stand to his old sentence and deprive him of that happiness which he despiseth that those who dishonour their own souls should never be acquainted with a blessed Immortality and those that contemn their God and banish him out of their thoughts and do in effect say to the Almighty Job 21.14 Depart from us we desire not the knowledge of thy ways That they may spend their days in mirth that God should banish them out of his presence with a curse never to be reversed they do in effect bid God be gone the very thoughts of him are an interruption to that sort of life they have chosen that he should bid them depart ye cursed who bid him depart first In short that the carnal life which is but a spiritual death should be punished with eternal death 1 Tim. 3.6 She that liveth in pleasure is dead while she liveth A kind of carcase or rather a living creature dead estranged from the life of God and then deprived of eternal life 2. They refuse the remedy The great business of the Christian Religion is to dispossess us of the brutish Nature which is gotten into us I say this is the drift and tenure of Christianity to recover us from the flesh to God To turn man into man again that was become a beast to draw him off from the Animal life to life Spiritual and Eternal To drive out the Spirit of the World and introduce a Divine and Heavenly Spirit purchased by Jesus Christ and offered to us in the promises of the Gospel The World is mad and brutish enslaved to lower things but this healing institution of Christ is to make us Wise and Heavenly to recover the immortal Soul that was Imbondaged to earthly things and depressed and tainted by the objects of sence into its former liberty and perfection that the Spirit might command the flesh and man may seek his happiness and blessedness in some higher and transcending good than the beasts are capable of In short as sin was the transforming of a man into a beast so Christianity is the transforming of beasts into man again To restore humanity and elivate it from the state of subjection to the flesh Joh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit 2 Pet. 1.4 Whereby are given us great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God Now after this is done with such cost and care if men will love their bondage despise their remedy surely they are worthy of the severest punishment Joh. 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil If they refuse this Spirit that is offered to change our natures and lift us up from earth to Heaven and we will not be changed and healed but wallow in this filth and puddle still we are doubly culpable for not doing our duty and refusing our remedy But you will say The punishment is Eternal how will that stand with the justice of God to inflict it for temporal offences 1. Answer 'Till the carnal life ceaseth the full punishment doth not begin or take place as when men have done their work they receive their wages 'T is not inflicted till after death and in the other world there is no change of state our tryal is over our sentence is past the gulph is fixed between Hell and Heaven that the inhabitants of the one cannot come into the other place Luke 16.26 2. There was Eternal life in the offer Now if men will part with this for one morsel of meat this is prophaness indeed Heb. 12.15 16. The things propounded to their choice are Eternal happiness and Eternal misery if they refuse the one they in justice deserve the other 3. If they be Christians they do not pay their great debt or fulfil their Covenant-Vow and so make the forfeiture The Apostle here inferreth the great danger out of the debt Ye are debtors that if we live after the flesh we shall die they are entered into the bond of the holy oath So elsewhere Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How are we Christs as dedicated to him in Baptism they have renounced the Devil the World and the flesh they are Christs not only de jure they ought to do so but de facto they have
spiritual favours especially as apprehended under the quality of a felicity or natural good and as separated from the means Numb 23.10 O that I might die the death of the righteous and my last end might be like theirs They may long for the death of the Righteous tho loath to live their life but these desires are neither truly spiritual nor serious nor constant nor laborious so that if we consider what man is in his natural estate blind in his mind perverse in his will rebellious in his affections this work can only be wrought but by the Spirit of God Will a nature that is wholly carnal ever resist and overcome the flesh But so we are by nature John 3.6 Can flesh destroy its self Can a man of himself be brought to abhor what he dearly loveth And he that drinketh in iniquity like water be brought to loathe sin and expel and drive it from him On the other side will he be brought to love what he abhorreth There is enmity to the Law of God in a carnal heart till grace remove it Rom. 8.7 Can we that are worldly and wholly governed by sense look for all our happiness in an unseen world till we receive another Spirit The Scripture will tell you no 1 Cor. 2.12 14. Now we have received not the spirit of the world but the Spirit which is of God that we may know the things that are freely given us of God but the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Can a stony heart of its self become tender or a dead heart quicken its self or a filthy heart cleanse its self bring a clean thing out of an unclean it cannot be 2. The honour of our Redeemer requireth that our whole and intire recovery to God should be ascribed to him Not part only as our freedom from guilt while the power of sin is subdued and broken by our selves Renewing Grace is his gift as well as reconciling Grace and we can no more convert our selves to God than we can reconcile our selves to him both go together and both are obtained by the same merit and both are received from the same hand Act. 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins and 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God As by the vertue of his blood and sufferings he reconciled us to God so by the Almighty Power of his Grace he doth cure and heal our natures and imprint Gods Image upon our souls The work of Redemption would have ceased for ever if Christ had not paid our ransom for us Psal. 49.8 So the work of Renovation Job 14.4 Who can bring a clean thing out of an unclean Not one Surely Christ hath purchased this grace and purchased it into his own hands not into anothers and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God this work must not be disparaged nor looked upon as a low natural common thing for this is to lessen the benefit of the new Creation which is so much magnified in Scripture 2. The necessity of our Co-operation if we by the spirit 1. We may 2. We must 1. We may God hath given us gifts which are not in vain the new nature or principle of Grace infused into us all which tend to weaken and mortifie sin Acts 15.9 Purifying their hearts by faith Hope 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure Love which looketh backward or forward teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 12 13 14. So that we may or caâ— if we be not wanting to our selves do something to the crucifying of the flesh certainly after Regeneration we are or may be active otherwise there would be no difference between the renewed and the carnal and some of Gods best gifts would be in vain you are to improve the death of Christ to imbitter sin to you by his sufferings to improve the Grace received pray for the supply of the spirit to retrench the provisions of the flesh to walk as in the sight of God and prepare for a better world to maintain a constant conflict with sin and watch over all your ways There are means of Grace appointed to weaken sin as the Word and Sacraments and many Providences which might be of great use to you if you did improve them 2. We must For two Reasons 1. That God may apply himself to us in our way 2. That we may apply our selves to God and meet him in his way 1. That God may apply himself to us in our way God being our Creator doth preserve the liberty of his workmanship he applieth himself to every creature according to the nature of it so as to improve it not destroy it he offereth no violence to our natural faculties but super-addeth grace draweth that we may run Cant. 1.4 Not hoised up as dead things by Pulleys and Engines the will is not compelled but overcome by the sweet efficacy of Grace being acted by God we act under God that is by our own voluntary motion and in a way of operation proper to us I say God influenceth all things according to their natural inclination he inlightneth by and with the Sun burneth by and with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes draweth us with the cords of a man Hos. 11.4 Now we pervert this order if we lie upon the bed of ease and cry Christ must do all Christ that doth all for you doth all in you and by you he propoundeth reasons which we must consider and so betake our selves to a godly course he sheweth us our lost estate the possibility of Salvation by Christ sweetly inviting us to accept of Grace that he may pardon our sins sanctifie our natures and lead us in the way of holiness to eternal life 2. That we may meet with God in his way He hath appointed certain duties to convey and apply this Grace we are to lie at the Pool till the waters be stirred to continue our attendance upon God with all diligence and seriousness till he giveth grace Mar. 4.24 And he said unto them Take heed what you hear with what measure ye meet it shall be measured to you and unto you that hear shall more be given God will have Believers bestir and put forth themselves and he will help them in and by their own endeavours We must not idlely
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
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
the work but from Gods free grace 2. 'T is full For the Inheritance is more than a Legacy God sheweth his goodness to all his creatures but to his children he giveth the inheritance as Isaac had the inheritance from Abraham but to his sons that he had by Concubines he gave gifts and sent them away Gen. 25.5 6 All men taste of his common bounty but his Saints have their inheritance reserved for them which sheweth that we should put a distinction between our heavenly inheritance and those earthly enjoyments which floweth in the channel of common Providence Alas That far exceedeth any thing we enjoy here all things here are but mean and fading in themselves aud liable to spoil and vastation from others but this is our eternal and durable estate which the wicked shall not partake of whatever gifts God bestoweth on them now 3. There is a time between Right and Possession and in the mean time the Heirs live by hope till the Inheritanâ— fairly descendeth to them so here Titus 3.7 Being justified by faith we are made heirs according to the hope of eternal life We are heirs but 't is little that we enjoy now Gods Sons and Heirs make no fair shew in the flesh to outward appearance there is little difference between their condition and the condition of the men of the world For God will not distinguish the heirs of promise from others by their outward condition but internally There is hope of a better estate and surely to expect such great things and not be affected with them argueth a dead and stupid heart Is a Right nothing before Possession Or is the expectation so grounded a vain fancy Surely a Christian is or will be a great man Is the heir nothing better than a slave because he doth not as yet come to the enjoyment of what is provided for him A Right and an Hope should give us more joy than usually we find in our selves if it were a vain expectation and not grounded upon a right it were less but being it is so we should be more affected with it 5. As an heir hath not only assurance of the inheritance but present supply and maintenance and other demonstrations of love to support his expectation from him that Adopted him that all the estate falleth to him So in the mean time Gods Children have the pledges of his love the Possession of the Heavenly Inheritance is begun here in the Kingdom of Grace and is afterwards compleated in the Kingdom of Glory The spirit now with his comforts and graces is set forth under a double notion of earnest and first fruits Eph. 1.14 The earnest of inheritage First fruits Rom. 8.23 There are two acts of a Christian To look and long for this estate look for it because 't is sure and long for it because it is good God giveth us a pledg and earnest to show how sure a taste to shew how good thus far they agree 2. Wherein they disagree 1. 'T is an inheritance not lessened by the multitude of coheirs God is an infinite Portion that cannot be divided and sufficeth the whole World In other heritages many a fair stream is drawn dry by being dispersed into several channels but here the more company the greater the priviledg what an happiness is it to injoy God among all the Saints The company is ever propounded as a blessing Math. 8.11 Ye shall sit down with Abraham Isaac and Jacob in the kingdom of Heaven and Heb. 12.22 23. Ye are come to an innumerable company of Angels c. When God is all in all he will fill up every vessel As when the same light is seen by all the same speech is heard by all The one doth not see less nor the other hears less because another seeth and heareth with him in the world we straiten others the more we are inlarged ourselves but not then 2. In other inheritances the Father must die before the son can inherit Hereditas est successio in totum jus defuncti Death taketh away the Father that the Son may succeed him God hath heirs but no successors we do not possess after our Fathers death but with our Father he liveth for ever and we live for ever with him we die that we may go to the living God when strength faileth and heart faileth thou art my portion for ever Psal. 73.26 when others must leave their inheritance we go to ours then it beginneth 3. In other Heritages the heirs are designed by name but here by character men are contentious every one would say he is meant in the discription but here the heirs are not named but described by certain qualifications which must be tried by out selves warranted by the spirit judged and examined by Christ at the last day Sometimes they are termed the called Heb. 9.15 That they that are called may receive the promise of eternal Inheritance by which is meant those which are effectually called and converted unto God Sometimes this priviledg is settled upon believers John 1.12 such as do heartily and thankfully accept of Christ and his Grace and sometimes the Sanctified as Col. 1.12 and Acts. 20.18 such as are dedicated to God and live as a people set apart for him all these are sons therefore made heirs qualified and made capable of this blessed Inheritance Thirdly The properties of this Inheritance which set forth the greatness of it 1. 'T is a glorious inheritance Eph. 1.18 That ye may know what is the riches of the glory of the inheritance in the Saints That Inheritance which is appointed for those who are renewed by the Spirit of God is a glorious inheritance There is nothing in Heaven but what is glorious the object of it is the glorious God whom we shall see as we are seen 1 Cor. 13.12 Especially as he shineth forth in the Glorious person of our Redeemer John 17.24 Father I will that those whom thou hast given me may be where I am that they may behold my glory The state of our Bodies and Souls shall be glorious Phil. 3.21 the place shall be Glorious the upper Paradice 2 Cor. 12.4 the company glorious all the glorified Saints and Angels Our imployment glorious Rev. 7.12 Blessing and Praising and Glorifying of God for ever and ever 2. 'T is an eternal and undefiled inheritance 1 Pet. 1.4 To an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you I gather from that place that it is a celestial and incorruptible inheritance and so doth excel all worldly possessions which come from Fathers to their children the things of this world are both defiling and perishing they pollute us omnis turpitudo est a mixtura when our hearts cleave to the things of this World they are debased by them to something beneath themselves but this celestial inheritance doth not corrupt but purifie affections these things below make us worse but cannot make us better they are perishing as well as
together 2 Cor. 4.17 This light affliction which is but for a moment They are light just so they are short in comparison of eternal Glory as of short continuance if compared with eternity so of small weight if compared with the reward eternity maketh them short and the greatness of the reward maketh them easie There are degrees in our troubles some of the Saints get to Heaven at a cheaper rate than others do but yet the afflictions of all are light if we consider the unspeakable Glory of the world to come indeed we do but prattle when we presume fully to describe it for it doth not appear what we shall be and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him But the Scripture expressions every where shew it shall be exceeding great and also by the beginnings of it the world is ignorant and incredulous of futurity therefore God giveth us the beginnings of Heaven and Hell in this world in a wounded spirit and the comforts of a good Conscience these things we have experience of we know not exactly what our future condition will be but the hopes and fears of that estate are very affective the fears and horrors of eternal torment which are found in a Guilty Conscience do in part shew what hell will be or the nature of that wo and anguish which abideth for the impenitent Prov. 18.14 The spirit of a man will sustain his infirmity but a wounded spirit who can bear The Salve for this Sore must come from Heaven only so the joys of a good conscience which are unspeakable and glorious 1 Pet. 1.8 shew that the happiness appointed for the Saints will be exceeding great for if the foretast be so sweet the hope and expectation be so ravishing what will the injoyment be Besides God moderateth our sufferings that they may not be overlong or over grievous 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it If the trial be heavy he fortifieth us by the comfort and support of the spirit and so maketh it light and easie to us To a strong Back that Burden is light which would crush the weak and faint and cause them to shrink under it but tho God moderateth our afflictions he doth not abate our Glory that is given without measure A far more exceeding weight of glory 5. The sufferings are in our mortal bodies but the glory is both in soul and body 'T is but the flesh which is troubled and grieved by affliction the flesh which if delicately used soon becometh our enemy the Soul is free and not liable to the power of man now it becometh a man much more a believer to look after the Soul Heb. 1◠39 We are not of them who draw back to perdition but of them that believe to the saving of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that they that are tender of the flesh are Apostates in heart if not actually and indeed so yet in practice But those which will purchase the saving of the Soul at any rates are the true and sound Believers The World which gratifieth the bodily life may be bought at too dear a rate but not so the Salvation of the Soul they that are so thrifty of the Comforts and Interests of the Bodily Life will certainly be prodigal of their Salvation But a Believer is all for the saving of his Soul That is the end of his Faith and labours and sufferings and his Self-denial The end of his Faith is to save his Soul 1 Pet. 1.9 So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much doth it concern us to have the better part safe But yet this is not all that which is lost for a while is preserved to us for ever if the body be lost temporally 't is secured to all eternity If we lose it by the way we are sure to have it at the end of the journey when the body shall have many priviledges bestowed upon it but this above all the rest that it shall be united to a Soul fully sanctified from which it shall never any more be seaprated but both together shall be the eternal Temple of the Holy Ghost 6. Sufferings do mostly deprive us of those things which are without a man but this is a glory which shall be revealed in us By sufferings we lose estate liberty comfortable abode in the world among our Friends and Relations If life its self which is within us 't is only as to its capacity of outward injoyments for as to the fruition of God and Christ so 't is true he that loseth his life shall save it Matth. 25.16 and shall live tho he die John 11.25 'T is but deposited in Christs hands But this Glory is revealed in us in our Bodies in their Immortality agility clarity and brightness in our Souls by the beatifical vision the ardent love of God the unconceivable joy and everlasting peace and rest which we shall have when we shall attain our end now if we be deprived of things without us for such things within us if we be denyed to live in dependance on the creature that we may immediately enjoy God should we grudg and murmur 7. Our sufferings dishonour us in the sight of the world but this glory maketh us amiable in the sight of God For having such a near relation to God and being made like him we are qualified for a perfect reception of his love to us we love God more in the glorified estate and God loveth us more as appeareth by the effects for he communicateth himself to us in a greater latitude than we are capable of here now is the hatred of the world worthy to be compared with the love of a Father Or should their frowns be a temptation to us to divert us from that estate wherein we shall be presented holy and unblamable and irreprovable in his sight Col. 1.22 When perfectly sanctified we love God more and are more beloved by him 8. The order is to be considered for look as to the wicked God will turn their glory into shame so as to the godly he will turn their shame into glory 'T is good to have the best at last for 't is a miserable thing to have been happy and to have had experience of a better condition and to become miserable Luke 6.20 Wo to you rich for you have received your consolation and Luke 16.25 Son in thy life time thou receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented The beggar had first temporal evils and then eternal good things but the rich man had first temporal good things and then eternal evil
men Man hath brought a burden on the Creation and the encrease of wicked men sheweth the ruine of any people or countrey Prov. 11.10 11. When it goeth well with the righteous the city rejoiceth and when the wicked perish there is shouting By the blessing of the upright the city is exalted but it is overthrown by the mouth of the wicked The meaning of these two Proverbs is That the godly bring on a blessing on the Land where they live and the wicked a curse The godly bring on a blessing by their prayers and holy example Gods Providence and respect thereunto but the wicked a curse by their abuse of the creatures The corrupt world think otherwise That all their dishonour their judgments come from suffering the godly to live amongst them 'T is not for the Kings profit to suffer them to live Hest. 3.8 3. That we must not ascribe the alterations and changes of the creature to chance or fortune but to Gods Providence punishing mans sin Some do not see the hand of God as ignorant stupid and careless persons Psal. 28.5 They regard not the work of the Lord nor the operation of his hands And some care not to see Isa. 26.11 When thy hand is lifted up they will not see They put all Judgments upon the ordinary course of second causes either a chance 1 Sam. 16 9. or attribute it to some natural thing Joh. 12.29 They said it thundred when God spake from Heaven to own Christ. Some see but are in part blinded with malice and prejudice which is to be seen by their making perverse interpretations of Providence 2 Sam. 16.8 Toe Lord hath returned upon thee all the blood of the house of Saul 4. You see a reason why a righteous man should be merciful to his beast Prov. 12.10 A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel There is burden enough already upon the creature under which he groaneth he would bring on no more than needeth he will not use them unmercifully nor wear them out with too great and continual labours but giveth them that food rest and refection which is necessary In the destruction of Niniveh God had respect to the beasts Jonah 4.11 There was much cattel in that city 5. The wonderful dulness and dead-heartedness of man in case of sin and misery so that the creatures are fain to supply our room few are sensible of this burden we should all groan but do not Surely we ought to be excited to groan for sin and misery and long for the happiness of the Saints so v. 23. And not only they but we our selves also which are the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 6. The great need there is to draw off our hearts from the inordinate love of the creature and to lay up treasure in Heaven What can we expect from a groaning creature which will soon come to an end but that only we wholly trust sense and judg according to present appearance Otherwise we would say with the Apostle We know and look further than the compass of this world to that place where all is firm and stable but we seldom improve these thoughts 7. How unsuitable sensual rejoycing is unto the state which we are now in 't is a groaning world and here we seek all our pleasures and contentments 't is a charge against Sensualists Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile the place defiled with mans sin the place subjected to a curse for mans sake Moderate contentment is allowed us during our pilgrimage as appears both by the dispensation of Gods Providence and Covenant but our full joy is reserved for hereafâ—er his Providence alloweth many natural comforts and his Covenant many perpetual blessings SERMON XXX ROM VIII 23 And not only they but our selves also who have the first fruits of the spirit groan even we ourselves groan within our selves waiting for the adoption the redemption of our bodies IN these Words the Apostle pursueth his main scope which is to direct believers patiently to wait for their final happiness He doth it by comparing the disposition of the children of God with the inclination of the creatures spoken of in the former verses and not only they c. There is a Comparison 1. Between Persons and Persons 2. Between Actions and Actions 1. Between Persons and Persons The whole creation and those that have the first fruits of the spirit The one is a feigned the other a real Person Therefore this groaning and expectation is attributed to the children of God with greater propriety of speech The creatures are said to groan and wait upon supposition if they had sense and reason they would groan and wait we by certain knowledg and true desire the creatures groan as they are assisted and directed by God to a better state we by voluntary inclination the creatures groan by others as they excite our thoughts to consider their vanity and vicissitudes the Saints by themselves and in themselves others cannot perform it for them they expect by Gods direction and groan by our meditation but we properly and without a figure 2. Actions and Actions There are two ascribed to the creature waiting v. 19 groaning v. 22. They groan and we groan they wait and we wait the groaning is amplified by the mannner and the waiting by the Object 1. The groaning is amplified by the manner It may be rendred among our selves the whole Church of God groaneth as well as the whole Creation or rather in our selves ex imo corde these groans came from the bottom of the heart 2. The waiting is amplified by the object or matter which they wait for For the adoption the redemption of our bodies The last expression explaineth the former our full Adoption and Redemption which shall be accomplished at the general Resurrection Doct. That those that have received the first fruits of the spirit do groan and wait for a better estate than they now enjoy I shall speak of this Point 1. By way of Explication 2. By way of Confirmation For Explication 1. The description of the Persons We that have the first fruits of the spirit The expression alludeth to the customs of the law where the offering of the first fruits sanctified the whole heap Rom. 11.16 For if the first fruits be holy the lump also is holy Thence 't is applied to any such beginnings as are a pledg of more to ensue as here the first fruits of the spirit are the pledges and beginnings of eternal life What are they The graces and comforts of the spirit First the graces salvation is begun in our new birth Titus 3.5 But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost And sanctifying grace is called an immortal and incorruptible seed 1 Pet.
1.13 And they that are made partakers of it are implyed to have eternal life abiding in them 1 John 3.13 Because the life is now begun which shall be perfected in Heaven For the present there is an eternal principle in them which carries them to eternal ends Secondly The comforts which are consequent upon the graces for the spirit is first a Sanctifier and then a Comforter He worketh Holiness and by Holiness Peace Joy and Comfort which are some foretasts of that sweetness which is in Heaven This Peace and Joy is raised in us partly by the life and exercise of faith and love 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him not yet believing ye rejoice with joy unspeakable and full of glory and Rom 15.13 Now the God of hope fill you with all joy and peace in believing And partly by the apprehension of Gods love and favour to us Psal. 4.6 7. Lord lift up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time when their corn and wine increased And also by our approaches to him in the Word and Prayer where God doth most familiarly manifest himself to his people Isa. 56.7 I will bring them into my holy mountain and make them joyful in the house of prayer These comforts of the spirit they meet with in Gods sacred Ordinances Psal. 84.10 For a day in thy courts is better than a thousand elsewhere Thus I have shewed you what they are now for to what use they serve Answer They are an earnest and a foretast an earnest to shew how sure Eph. 1.13 14. In whom also after ye believed ye were sealed with the holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession 2 Cor. 5.5 Now he that hath wrought us to the self-same thing is God who also hath given us the earnest of the spirit A begun possession Secondly A foretast to shew how good 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious As the Clusters of Canaan Grapes was carried before them to animate the Israelites and the Italian Grapes the Gauls So the graces are pledges of our future perfection and the comforts tasts of our future happiness 2. The acts mentioned are two groan and wait The one doth more directly respect our present the other our future estate we groan because of present miseries we wait because of our future happiness or rather both acts respect both estates compounded as groaning our present and future happiness for there are groans that come from sorrows and groans which come from hope and desire 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven and v. 4. we groan being burthened Grief at our present state the burden of sin and misery and desire of future deliverance Prov. 13.12 Hope deferred maketh the heart sick but when the desire cometh it is as a tree of life On the other side waiting importeth two things an earnest and desirous expectation of what is to come and a patient submission to God for the present 1. An earnest and desirous expectation of what is to come therefore said to look and long for it Tit. 2.13 looking for the blessed hope And Heb. 9.28 to them that look for him 2 Tim. 4.8 and to them also that love his appearing 2. A patient submission to God for what is present patience of hope 1 Thes. 1.3 and Psal. 37.7 rest on the Lord and wait patiently for him Our happiness is delayed and in the mean time we have many trials our estate to come is excellent and glorious and our present estate is miserable and despicable 'T is offered to us upon sure and gracious terms therefore we wait but in the mean time we conflict with difficulties and therefore we groan So that as these two duties respect our different estate so they chiefly express our apprehension and respect to our sinful estate 'T is Earnest 't is Patient and Submissive First 'T is earnest for we groan as a woman with child doth exactly count her time or the Israelites in bondage did wait for the year of Jubilee or the Hireling when his covenanted time will expire Secondly With patience and submission to God's pleasure and leisure Rom. 3.6 possessing their souls in meekness And observe the motive This waiting is earnest and desirous for the godly have not only a sense and feeling of the miseries and calamities of this life but a fervent desire of the joys of Heaven the miseries and troubles of the present world are matters of sense we need not Scripture to tell us that we are burdened and pained and conflict with divers Evils our flesh feeleth it and we know it to our grief that here is little else but disquiet and vexation sense can discover what should drive us from the world but sense cannot discover what should draw our desires after a better estate that we learn by faith the joy is set before us in the promises of the Gospel Heb. 6.18 that we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us and Heb. 12.2 looking unto Jesus the author and finisher of our faith who endured the cross despised the shame and is set down at the right hand of the throne of God The promises set it in our view that we may eye it much that we may often look upon it press earnestly towards it Groaning is stirred up by sense waiting by faith 3. This better estate is called Adoption and the redemption of our bodies 'T is called Adoption We are now taken into Gods Family but our present Adoption is imperfect and inconspicuous First 'T is imperfect as all our priviledges by Christ are We have not yet our full liberty from the bondage of corruption nor possession of our blessed inheritance then we shall be coheirs with Christ ver 17. brought into the glorious liberty of the children of God ver 21. 2. 'T is inconspicuous 1 Joh. 3.1 2. Therefore the world knoweth us not because it knew him not Behold now we are the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him and ver 19. waiteth for the manifestation of the sons of God It then appeareth to all the world who are the children of God and what happiness is provided for them 2. The redemption of our bodies By Redemption is meant our full and final deliverance and 't is applied to the body because death remaineth upon that part until God redeemeth us from the hand of the grave Psal. 49.15 But more distinctly Redemption is taken either for the impetration or application First The Impetration is by the merit of Christ and so we were redeemed when the ransome and price was paid for us
as Heaven is prepared for the Saints so the Saints are prepared for Heaven Rom. 9.23 Vessels of mercy which he hath aforehand prepared unto glory Col. 1.12 Who hath made us meet to be partakers of the inheritance of the saints in light Now we are prepared by the Spirits sanctifying Body and Soul and fitting us for the heavenly estate 't is said 2 Cor. 3.18 We are changed into his image from glory to glory as grace increaseth glory hastneth on every degree is a step nearer we grow more meet to dwell with God as we grow more like God now this Argument holdeth good on Gods part and ours when God hath formed us and fitted us for any estate he will bring us to it as the Apostle telleth us 2 Cor. 5.6 Now he that hath wrought us to this self-same thing is God who hath given us the earnest of the spirit This piece of workmanship was never designed to be left always here in the world but suited to a better place to which it shall be translated 'T is the Wisdom of God to bestow all things in apt places every creature hath its Element and a peculiar nature which carryeth it thither as Fishes desire to live in the Water and Fowls in the Air 't is answerable to the nature which God hath put into them the new creature hath a suitableness to the glorious estate to come hereafter therefore the New Jerusalem is the only convenient place to the new creature and they that have a Divine Nature must live in the immediate Presence of God On their part Gods Word telleth them of a better life than this and their hearts incline them to it they being formed and fitted for it for the more a thing is formed for the end the more vehemently it tendeth towards it God will not carry us to Heaven against our will rherefore there is not only a preparation but an earnest expectation which is the fruit of it they long to enjoy their God to see their Redeemer to enter upon that blessed estate for which God hath prepared them whereof in part he hath assured them No man is unwilling to be happy and to attain his end Certainly a Christian out of Heaven is out of his proper place we are like fish in a paddle-trunk or small vassel of water which will only keep us alive we would fain be in the Ocean 4. By the first fruits of the spirit our title and right is assured For 't is compared to a Seal to warrant our present interest Eph. 4.3 Ye are sealed with the holy spirit of promise To an Earnest to secure our future enjoyment 2 Cor. 4.22 Who hath also sealed us and given us the earnest of the spirit in our hearts This blessed state belongeth only to those who have the first fruits of the spirit Their title is clear for God will own his Seal and Impress will never take back his Earnest but it remaineth with us till there be no place left for doubts and fears Now who being secured of a better estate and for the present burdened with sorrow and temptations would not groan and long after it 1. VSE is Information It informeth us of the certainty of blessedness to come If there were any perfect estate in this life nothing would sooner bring us to it than a participation of the spirit but this doth not for they that are partakers of the spirit groan wait and are not satisfied with their present estate but long for a better breathe after something greater and beyond what they here enjoy Therefore certainly God hath reserved for them a better estate in another world We prove another life by the disposition and instinct of nature towards happiness in the general yea eternal happiness All would be happy they grope and feel about after eternal good Acts 17.26 this being the universal desire of all mankind 't is an argument that there is such a thing as eternal good for natural desires are not frustrate for Nature doth nothing in vain but the Desires of the Sanctified do much more prove it For these act more regularly direct their desires and groans to a certain scope and end and those are excited by the Holy Spirit of God he imprinteth the firm persuasion of this happiness in them and stirreth up these groans after it and that usually in our gravest and severest moods when we are solemnly conversing with God in his holy Worship then he doth raise up these affections towards heavenly things by the Word Prayer and Sacraments and leaveth this heavenly relish upon our hearts as the present reward of our duties And the more serious and holy any are the more do they feel of this Now this is a greater argument for Holiness was never designed for our torment and these desires being of Gods own planting they will not be disappointed 2. That none but those who have the first fruits of the spirit will groan and hope for eternal life Others have no warrant for they have not Gods Earnest and God never giveth the whole Bargain but he first giveth Earnest for without holiness no man shall see God Others have no inclination for most mens thoughts are not busied about this but rather go after worldly things they are for serving their lusts and pleasing their fleshly appetites and fancies whereas the Apostle biddeth us be sober and truss up the loins of our minds 1 Pet. 1.13 If we would hope to the end for the grace that is to be brought unto us at the revelation of Jesus Christ. 'T is true death is the ordinary refuge for embittered spirits and the bach-door we seek to get out at in our discontent In passion men will desire to die when beaten out of the World Heaven is their Retreat but no serious groans and desires of Heaven 3. That we must so groan under the present misery that we may wait for deliverance with patience Hope is not only made up of looking and longing but waiting also Heb. 6.12 Be ye followers of them who through faith and patience inherit the promise 4. That one great means to support our faith and patience is the hope of the redemption of our bodies 1. Because the man cannot be happy till the body be raised again for the Soul alone doth not consummate the man neither was it made to live eternally apart from the body but is in a state of widowhood till it be united to it again and live with its old mate and companion The man is not happy till then 2. 'T is the body is most pained in obedience and endured all the troubles and labours of Christianity there it hath part in the reward as well as the work Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 3. 'T is the body which seemed to be lost Some of the bodies of the faithful were devoured by wild beasts others consumed in the fire some swallowed up in the sea all resolved
into dust Therefore because here the temptation lays the smart or destruction and torture of the body the cordial is suited Christians do not only desire the blessed immortality of the Soul but the Resurection of the Body The Body is weak frail subject to aches and diseases Stone Gout Strangury death its self tumbled up and down and tossed from prison to prison but then redeemed from all evil and misery 2. USE Is exhortation To rouse up our languid and cold affections that we may more earnestly groan and long for heavenly things If we look to this world the pleasures of it are Dreams and Shadows the miseries of it many and real we find corruption within temptations without grievous afflictions oppressing the bodily life but above all we do too often displease and dishonour God If to the other world the pleasures of it are full glorious and eternal God is fain to drive us out of this world as he did Lot out of Sodom yet loath to depart have we not smarted enough for our love to a vain world Sinned enough to make us weary of the present state If Heaven be not worth our desires and groans 't is little worth There is the best estate the best work and the best company Question But how shall we do to get up our hearts from this world to a better These things are necessary 1. The illumination of the spirit that the mind be soundly perswaded 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 2. Strong inclination or an heart fixed on heavenly things Matt. 6.21 For where your treasure is there will your heart be also Col. 3.12 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections upon things above and not upon the earth 3. Love to Christ Phil. 1.23 For to me to live is Christ and to die is gain They that love Christ will desire to be with him they delight in his presence count it their honour to be miserable with him than happie without him 4. Some competent assurance of our own interest 2 Tim. 4.8 Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge will give me at that day and not unto me only but unto all that love his appearing 5. Some mortification that the heart should be dead to the world weaned from the pleasures and honour thereof Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world While our hearts are set upon worldly Profits and pleasures and gratifie the vices and lusts of the body we are loath to depart they have their portion in this life Psal. 17.14 3. USE Do we groan and wait If so 1. There will be serious waiting and diligent preparing 2 Pet. 3.14 Wherefore beloved if ye look for such things be diligent that you may be found of him in peace without spot and blameless 2. It will frame our lives Phil. 3.20 For our conversation is in heaven 3. It will put us upon self-denyal that maketh the Christian labour and suffer trouble and reproach desire is the vigorous part of the Soul 1 Tim. 4.10 For therefore we labour and suffer reproach because we trust in the living God SERMON XXXI ROM VIII 24 For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for IN this Verse the Apostle giveth a Reason why Believers do groaningly expect the Adoption the Redemption of their bodies and so by consequence salvation Because yet they had it not and in this reason there is secretly couched a Prolepsis or an Anticipation of an Objection as if the Apostle had said If any shall object We are adopted already redeemed already saved already This I would answer him We are not actually saved but in right and expectation only salvation indeed is begun in the new birth but is not compleat till body and soul shall be glorified in the day of judgment then we are redeemed or saved from all evils and then do presently enter into the actual possession of the supreme happiness or glory which we expect He proveth it by the nature of hope because hope is of a future thing For we are saved by hope but hope c. In the Words Two Things 1. An account of the present state of a believer For we are saved by hope 2. The proof of it by two reasons The first is taken from the nature of hope For hope that is seen is not hope 2. The second from the absurdity of the contrary For what a man seeth why doth he yet hope for 1. An account of the present state of a believer We are saved by hope A Christian is already saved but he is only now saved by hope spe non re he hath compleat salvation not in actual possession but earnest expectation that 's the Apostles drift here he doth not shew for what we are accepted at the last day but how saved now he doth not say we shall be saved by hope but we are saved by hope which expecteth the fulfilling of Gods Promises in our salvation 2. The Proof 1. By a Reason taken from the nature of hope 'T is conversant about things unseen Hope that is seen is not hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing hoped for the act is put for the object as also Col. 1.5 The hope which is laid up for you you in heaven Hope is wrought in our hearts but the thing hoped for is reserved in Heaven for us Is not hope There 't is taken for the act of hoping is not hoped for the meaning is things liable to hope are not visible and present but future and unseen for vision and possession do exclude hope 2. From the absurdity of the contrary supposition for what a man seeth why doth he yet hope for it that is things injoyed are no longer looked for To see is to injoy as also 2 Cor. 5.7 We walk by faith and not by sight That is we believe now but do not injoy So here where the thing hoped for is possessed already it is said to be seen Otherwise if you take seeing properly a man may hope for that which he seeth as the wrestler or racer hath the crown in view but whilest he is wrestling and racing he hopeth to have it but hath not yet obtained it Well then the Apostles meaning is Who would look for that which he hath in his hands 'T is foolish to say he hopeth for it or looketh for it when he doth already injoy it Doct. Hope is one of the graces necessary to obtain the great Salvation promised by Christ. For explication 1. Hope is a desirous expectation of
Singly Each Saint and Servant of God findeth enough to drive him off from the world and to make him long for Heaven a great deal of sin to make him long for his perfect estate Here in many things we offend all of us and the best of us Jam. 3.2 But above there are the spirits of just men made perfect A great deal of misery unless we are in love with distress and prefer vanity and vexation of spirit before our rest and quiet repose why should we not desire to be at home with the Lord which is much better for us Phil. 1.23 We had been more in danger to forget Heaven if all things had suited to our desires and our way had been strowed with worldly flowers and delights but God hath more wisely ordered it that our temptation to abide here should not be too strong or when the world appears to us in too tempting a garb and posture a valley of tears and snares a world full of sins crosses and pains should make us look out after a better estate Consider them collectively as a Church here 't is quite different from what it will be hereafter Alas how often is it like a ship in the hands of a foolish guide who knoweth not the right art of steering spotted with calumnies of adversaries or the stains and scandals of its own children sometimes rent and torn with sad divisions every Party impaling and inclosing the common salvation and confining it to their own bounds unchristianing and unministring all the rest and many times in the pursuit of these contentious unmanning themselves while they seek to bear down all that stand in their way tho 't is better to dwell in the Courts of the Lord than in the terms of wickedness yet truly a tender spirit will groan under these disorders and long to come to the great council of souls to the spirits of just men made perfect who with perfect Harmony are landing and praising God for evermore 2. Remove impediments Which are sensuality and addictedness to worldly things some seek all their delights and happiness in the things of this world and so set more by earth than Heaven and will do more for it Certainly when we fall into the snare of worldly hopes and are laying designs for greatness here 't is a troublesome interruption to think of a remove and their great change cometh upon them unawares unthought of and unlooked for Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawares See also Luke 12.17 18 19 20. And he thought within himself saying What shall I do because I have no room to bestow all my fruits and goods and he said This I will do I will pull down my barns and build bigger and say to my soul Thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him This night thy soul shall be required of thee Psal. 146.4 His breath goeth forth he returneth to his earth in that very day his thoughts perish Certainly the cares and pleasures of this world steal away the heart from the life to come worldly delights make us unwilling to remove 3. Meditate often on the worth of this blessedness Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Are you unwilling to come to God the object of your everlasting joy and love to Christ your blessed Redeemer and Saviour who hath done so much for you to bring you home to himself To the innumerable company of Saints and holy Angels and those peaceful Regions that are above Surely if you hold your eye open upon the mark you will press on with the more diligence Phil. 3.14 4. The more earnestly you look for these things the more doth heaven come to you before you come to it Phil. 3.20 but our conversation is in heaven living for heaven or upon heaven here by earnest hope the joy of the Lord entreth into you Rom. 15.13 Now the God of hope fill you with all joy in believing the more our hearts are exalted to look after it but usually we are taken up with toys and trifles 3. USE Have we this hope You may be contented with a presumptuous conceit or idle expectation and call it hope 't is not a slight thinking of heaven no but a certain and desired expectation of the promised blessedness according to the terms of the New Covenant the true hope is neither groundless nor fruitless 1. A groundless hope is a false hope which buildeth on false promises you cannot render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an account of it 2 Pet. 3.5 as David asked the reason of his doubts so we of our hopes Psal. 42.15 hope thou in God they think if they have confidence though without holiness they shall see God they hope to be saved without regeneration and so hope for that which God never promised think to be saved while unsanctified these build on false evidences Jam. 1.21 build on the sand Matth. 7.24 build on false experiences Gods patience the blessings of this life deliverance only their cry from eminent danger Psal. 78.38 vanishing tasts Heb. 4.5 2. 'T is not fruitless 4. USE Is direction in the Lord Supper this duty was appointed to raise and confirm our hope for 't is a seal of the Covenant and the principal Covenant blessing is eternal life Three things are considerable The acting of hope The receiving new pledges of Gods love The binding our selves to pursue everlasting life 1. The acting of hope We come to take Christ and all his benefits which are Pardon and Life He is drinking new wine in his Fathers kingdom Matth. 26.29 We come to think of the happiness of the blessed some are gotten to heaven already we are of the same family Eph. 3.15 of whom the whole family of heaven and earth is named 'T is but one houshold some live in the upper some in the lower room those on earth are of the same society and community with them in heaven Heb. 12.23 To the general Assembly and the Church of the first born which are written in heaven They have gotten the start of us and are made perfect before us that we may follow after we are reconciled to the same God by the same Christ Col. 1.20 we expect our portion from the bounty of the same Father Luke 12.32 He that hath been so good to that part of the family which is now in heaven will he not be as good to the other part also that remain here upon earth Therefore they that are working out their salvation with fear and trembling may and should incourage themselves and look upon this felicity as prepared for them though not enjoyed by them and will one day be their portion as well as of those others who
in the world than he who hath God for his God Christ for his Saviour and the Spirit for his Comforter and Heaven for his portion Partly because there is so much help from God either he hath already obtained strength from God which he doth not improve or may obtain strength from God which he doth not seek after God prayed unto giveth deliverance or support Psal. 138.3 In the day when I cryed thou answerest me and strengthnedst me with strength in my soul And partly because of the mischiefs which follow this fainting There is a two-fold fainting first there is a fainting which causeth great trouble perplexity and dejection of spirit Heb. 12.3 Lest ye wax wears and faint in your minds Weariness is a lesser fainting an â—â—gher degree of deficiency in weariness the body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion dulled But in fainting the vital power is contracted and retireth and leaveth the outward parts lifeless and sensless When a man is wearied his strength is abated but when he fainteth he is quite spent These things by a metaphor are applyed to the soul or mind A man is wearied when the fortitude of his mind or his spiritual strength is broken or beginneth to abate or his soul sets uneasie under sufferings but when he sinketh under the burden of grievous tedious and long afflictions then he is said to faint The reasons or grounds of his comfort are quite spent Now this is a great evil in a child of God for the spirit of a man or that natural courage that is in a reasonable Creature will go far as to the sustaining of foreign evils Prov. 18.14 The spirit of a man will sustain his infirmity And 't is supposed of a Christian that his spirit is â—ound and whole being possessed of the love of God and therefore though his natural courage be spent which goeth on probabilities yet his faith and hope should not be spent which goeth on certainties nor be overmuch perplexed about worldly troubles as if his mercy were clean gone or his promise would fail therefore a Christian should strive against this Psal. 77.7 8 9 10. Will the Lord cast off for ever Will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious Hath he in anger shut up his tender mercies And I said this is my infirmity but I will remember the years of the right hand of the Most High 2. There is a fainting which causeth dejâ—ction and falling off from God Surely this worse becometh the children of God Revel 2.3 Thou hast born and hast patience and hast laboured and hast not fainted This maketh us cast off our profession and practice of godliness and so cuts us off from all hope of reward Gal. 6.9 Ye shall reap in due time if ye faint not 'T is not taken there for some weariness or remisness or perplexity which may befall Gods children but a total defection When troubles discourage us in our duty 't is a step towards it and tendeth to Apostacy which Christians should prevent in time Heb. 12.12 13. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet less that which is lame â—e turned out of the way We often begin to faint and lag in Heavens way being wearied and vexed with the oppositions of the carnal world reproaching threatning and persecuting us but when we begin to waver we should look to it betimes and rouze up our selves that we may resolve to go and finish our race and not lose the benefit of our former labours and sufferings 2. Consideration That in his weakness if be we left to our selves we cannot support our selves This appeareth partly because they that have but a light Tincture of the spirit give up at the first assault Matt. 13.21 When tribulation ariseth because of the word by and by he is offended Offers of pardon of sins and eternal life affect them for a while and ingage them in the profession of godliness but when once it cometh to prove a costly business they give it over presently and partly because the most resolved if not duly possessed with a sense of their own weakness soon miscarry if not in whole yet in part witness Peter Matth. 26.33 34 35. Christ had warned them that such afflictions should come as the stoutest should stumble at them and fall for a time but Peter being conscious to himself of his own sincerity could not believe such weakness to be in him but God will soon confute confidence in our own strength as the event of his fearful fall did evidently declare partly because they that seem to be most fortified not only by Resolution but strong Reasons may yet overlook them in a time of Temptation As Eliphaz told Job Chap. 4.3 4 5. Behold thou hast instructed many and hast strengthened the weak hands thy words have upholden him that was falling and thou hast strengthened the seeble knees But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 'T is one thing to give counsel and another to practice it and there is a great deal of difference between tryal apprehended by our Judgement and felt by our sense John 12.27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour When well we easily give counsel to the sick They that stand on shore may direct others when strugling with a Tempest And besides we know many things habitually which we cannot actually bring to remembrance being overcome with the sense of present evils and grace that seemeth strong out of tryal is found weak in tryal and faileth when we should most act it and partly because those that do not wholly despond but are yet wrestling are plainly convinced that they cannot conquer by their own strength Jer. 8.18 When I would comfort my self against my sorrow my heart fainteth within me The tediousness of present pressures doth so invade their spirits that they find themselves much too weak to grapple with their troubles They assay to do it but find it too hard for them Now after all these experiences of the Saints Where is the man that will venture in his own strength to compose his spirit and overcome his own infirmities 3. That when we cannot support our selves through our weakness the spirit helpeth us We speak not of the necessity of the holy spirit to our regeneration but confirmation After grace received worldly things set near and close to us and the love of them is not so quite extinct in us but that they have too great a command over our inclinations and affections that we cannot overcome our infirmities without the assistance of grace which Christ dispenseth by his spirit And 't is not enough for us
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
will without which it would lie sluggish and idle or like a Chariot without wheels and horses or a Bird when her wings are clipped therefore the Holy Ghost stirreth up these affections and our heart within us makes us willing and this bringeth the Soul to God for no other can give us satisfaction but he alone And the difficulties of Salvation are so many that we cannot overcome them but in his power and strength Now sense of wants and an earnest desire of a supply will ordinarily put words into a mans mouth and affections beget expressions Yet because many accidental reasons may hinder it the weight of Prayer is not to be layed so much upon the expression as the affection if there be a strong and an earnest desire after grace it will make us express our selves to God in the best manner that we can As long as you Pray for necessary graces and other things in subordination thereunto and can heartily groan and sigh to God for what you want with respect to your great end the Prayer is well performed there may be a great petulancy and extravagance of words where there is not a good and an honest heart vain bablings without faith or feeling or spiritual affection 4. 'T is not to be understood as if all that pray graciously had the spirit in a like measure or the same persons always in the same measure No the wind bloweth where it liâ—â—eth John 3.7 And he giveth us to will and to do We cannot find the assistance at our own pleasure some have it in a more plentiful others in a scanty measure tho all have iâ— Jesus Christ himself tho he had not the spirit by measure yet he exercised and acted the spirit of Prayer more at one time Luke 22.44 And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly His love to God was always the same but the expression of it different So Gods Children seek Heavenly things with a weaker degree of desire and sometimes with a stronger at sometimes we have the directing work of the Spirit and are not sensible of those earnest and unexpressible groans That is to say we put up our requests for things lawful and useful and most necessary for us at the time but not with that ardour and fervency that we do desire we cannot say that the Holy Ghost doth not assist these Prayers as sometimes the assistance is given us more largely as to the groaning part and men are all in a flame strong and passionate affections do most bewray themselves Sometimes as a spirit of confidence and Holy liberty with our Father and faith is clearly predominant in Prayer at other times repentance and Child-like reverence and fear are altogether in action in the Prayer and there is a great seriousness tho not such life and vigour or strength of faith as grief for sin bemoaning our failings 5. Gifts are more necessary when we joyn with others and are their mouth to God But the Spirit of Prayer is of most use when we are alone and we have nothing to do but to set our selves before the searcher of hearts and draw forth our desires after him when without taking in the necessities of others we present our personal requests to God and lament the defects of our own Hearts and the plague of our own Souls When we pray alone 't is good to observe the workings of our own hearts surely whatever Prayer we make to God we should find it in our hearts 2 Sam. 7.27 Therefore hath thy servâ—nt found in his heart to pray this prayer unto thee Having a deep sense of our wants a real desire of the blessing we ask exercising grace rather than memory and invention pouring out our very Souls to God with sighs and groans rather than words we are liberty there to use or not use the voice to continue speech and break it off and lift up the heart by strong desires to God VSE It informeth us 1. What kind of help we have from the spirit of God in prayer his work is to guide and quicken you First to guide you in Prayer that you may Pray to God in an Holy manner we know not what to pray for as we ought on a fourfold reason 1. As blinded with self-lâ—ve 2. As discomposed by trouble 3. As struck dumb by guilt 4. As straitned by barreness and leanness of soul. 1. As blinded by self-love Oh what strange prayers will men put up to God if they take counsel of their lusts and interests as the Disciples that called for fire from Heaven Christ told them ye know not of what manner of spirit ye are of Luke 9.55 Self love so blindeth us that if we be lead by it we shall rather beg our ruin than our salvation for we know not what is either profitable or prejudical to us so that it would be an argument of Gods anger to grant our requests The Ambitious if he should pray from the passion that possesseth him would only ask honour and worldly greatness The Covetous only that God would double his worldly portion and inlarge his estate according to his vast desires the Sensual the ability and opportunity of glutting his bruitish inclinations the Vindictive that he may interess God in his quarrels All sinners would serve him only to serve their carnal turns whatever words we use to God in Prayer if we serve him to these ends and hope that by praying they shall be the better gratified our Prayer is turned into sin but he that is guided by the Spirit intreateth nothing of God but what is pleasing to him and suiteth with his Glory we come to our Father which is in Heaven when we Pray and our welfare in the World must be subordinated to our Eternal and Heavenly estate And we come in the name of Christ now to ask honours in his name who was born in a Stable and Dyed on a Cross pleasures in his name who was a man of sorrows is utterly incongruous no! Gods Glory Kingdom Will must be preferred before our inclinations other things asked with reservation and submission 2. Our minds are discomposed by trouble that we scarce know what to do or say 2 Chron 20.12 Lord we know not what to do but our eyes are unto thee Our Lord Christ John 12.27 My soul is troubled what shall I say in great grief Christ himself was at a loss The great Teacher of the Church who hath so much to say for our comfort and counsel in such cases yet was amazed and at a nonplus and David Psal. 77.4 I am sore troubled I cannot speak Our words stoppeth the mouth Now when our thoughts are thus confounded we scarce know what to pray for the Spirit teacheth us what to say Look as in the case of the fear of men Luke 12.12 For the Holy Ghost shall teach you in the same hour what you shall say So in our perplexities when we are scarce able to open
our mouths to God 3. When struck dumb by some newly contracted guilt as David kept silence and grew shy of God Psal. 32.3 The Spirit urgeth us to penitent confession and humble suing out our pardon v. 5. with that brokenness of heart which becometh a sinner 4. When straitned by barrenness and leanness of Soul would fain Pray but are dry and barren of matter 't is because we use not meditation and serious recollection Psal. 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer One that is well acquainted with God and himself cannot want matter First The Holy Ghost puts us upon the serious consideration of these things and then when we come to speak to God a man will copiously enough be supplied out of the abundance of his heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh If the mind be stocked and furnished with holy thoughts and meditation it will break out in the lips 2. His next office is to quicken you or raise your affections and holy desires which are the life of Prayer The prayer continueth no longer than the desires do Therefore groans are more Prayer than words weeping hath a voice Psal. 6.8 The Lord hath heard the voice of my weeping Tears have a tongue and a language which God well enough understandeth look as babes have no other voice but crying for the mothers breast that 's intelligible enough to the tender parent so when there are earnest and serious desires after grace God knoweth our meaning 2. It informeth us that the motions of the spirit are an help in prayer not the rule and reason of prayer many will say they will pray only when the spirit moveth them Now he helpeth in the performance not in the neglect of the duty we are to make conscience of it God giveth out influences of grace according to his will or good pleasure but we must Pray according to his will of precept the influence of grace is not the warrant of duty but the help we are to do all acts in obedience to Gods command whatever cometh of it Luke 5.5 God is soveraign disposed or indisposed you are bound our impotency is our sin now our sin cannot excuse us from our duty for then the creature were not culpable for his sinful defects and omissions the outward act of a duty is commanded as well as the inward tho we cannot come up to the nature of a perfect duty yet we should do as we can tota actio and totum actionis falleth under the command of God Hosea 14.2 Take with you words I and also take with you affections Tho I cannot do all I must do as much as I can bring such desires as I have Gods spirit is more likely to help you in duty than in the neglect of it You quench the Spirit that must assist you by neglecting the means when the door is bolted knocking is the only way to get it open present your selves before God and see what he will do for you By tacking about men get the wind not by lying still there is many times a supply cometh ere we are aware Cant. 6.11 12. Or ever I was aware my soul made me like the chariots of Amminadib We begin with much deadness and straitness by striving against it rather than yeilding to it we get inlargement afterwards God assists those that will be doing what he commandeth when we stir up our selves he is the more ready to help us 2. USE is Caution See that your prayers come from the Spirit there are some prayers is a reproach to the Holy Spirit to father them upon him 1. An idle and foolish loquacity when men take a liberty to prattle any thing in Gods hearing and pour out raw tumultuous and indigested â—â—oughts before him Eccles. 5.2 Be not hasty to utter any thing before God 'T is a great irreverence and contempt of his Majesty Surely the Spirit is not the Author of ignorant sensless and dull praying nothing disorderly cometh from him The Heathen are charged with vain babling and heartless repetitions Matth. 6.7 They think to be heard for their much speaking Shortness or length are both culpable according to the causes from whence they come shortness out of barrenness and straitness or length out of affectation or ingeminating the same thing without savour or wisdom or a meer filling up the time with words 2. A frothy eloquence and affected language as if the Prayer were the more grateful to God and he did accept men for their words rather than their graces and were to be worshipped with fine phrases and quaint speeches No 't is the humble exercise of faith hope and love which he regardeth and such art and curiosity is against Gods soverâ—ignty and doth not suit with the gravity and seriousness of worship If we would speak to God we must speak with our hearts to him rather than our words and the more plain and bare they are the better they suit with the nature of duty Moses was bid to put off his shoes in holy ground to teach us to lay aside our ornaments when we humble our selves before God 't is not words but spirit and life not a work of oratory but filial affection Too much care of verbal eloquence sheweth our hearts are more conversant with signs than things words than matter and it hath a smack of the man and smelleth of the man but savoureth not of the Spirit Psal. 119.26 I declared my ways and thou heardest me 3. Outward vehemency and loud speech The heat which ariseth from the agitation of bodily spirits and vehemency of speech differeth from an inward affection which is accompanied with reverence and child-like dependance upon God 't is not the loud noise of words which is best heard in heaven the fervent affectionate crys of the Saints are those of the heart not of the tongue Psal. 10.17 Lord thou hast heard the desire of the humble and Psal. 38.9 O Lord all my ways is before thee and my groanings is not â—id from thee The vehemency of the affection may sometimes cause the extention of the voice but without it we are but as tinkling cymbals 4. Natural Fervency when instant and earnest for some kind of blessings especially when we are oppressed with grievous evils and would fain get rid of them yet they cannot be looked upon as a motion of the spirit partly because 't is the temporal inconvenience they mind more than the removal of sin and cry more to get ease of their troubles than repentance for their sins which procured them and the supply of their necessities which they mind and not the favour of God and therefore the Holy Ghost calleth it howling Hos. 7.14 Like the moans of the Beasts for ease partly because they have no more to do with God when their turns are served and they are delivered from their troubles Jer 2.27 In the time of their trouble
when he called himself the Son of God John 5.18 The Jews sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equal with God And they were not mistaken in it For Christ was indeed so the Son of God as to be equal in essence power and glory with the Father Their fault was that they denied this Title to be due to Christ. The Apostle explaineth it Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God 'T was no Blasphemy no Usurpation of Divine Honour Christ was not thrust down from Heaven for Robbery and Usurpation as the sinning Angels were but was sent down This Divine Honour did justly and rightly belong to him Now that God spared him not on this occasion is the great demonstration and condescention of his Love 2. The singular and infinite love between God and Christ He is called his dear Son Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father loved him dearly and we are chary of what we tenderly love Therefore the only begotten Son is said to be in the bosom of the Father John 1.18 which intimateth not only his co-existence with him from all eternity but the mutual familiarity delight and complacency which the Divine persons have in one another which is also set forth Prov. 8.30 Then was I by him as one brought up with him I was daily his delight rejoicing always before him As two Mates or Companions of suitable dispositions always bred up together and rejoycing in one another Thus is Heaven fain to lisp to us in our own Dialect to set forth the intimacy oneness and delight that is between the Father and the Son yet God spared him not 3. Though he had no equal or advantageous exchange Christ is more worth than a thousand Worlds as the people could say of David thou art worth ten thousand of us 2 Sam. 18.3 How much more may it be said of Christ What could God gain that might be an equal recompence for the Death of Christ All the World set against God is nothing less than nothing Isa. 40.17 Now no man doth give much for what is but little esteemed but God gave his own Son to recover the perishing World of Mankind 2. Positively But delivered him up for us all Mark 1. The person who did it 2. The act what he did delivered 3. The persons for whom For us all 1. The person who God spared not his own Son but delivered him up for us all This word is used of several agents Judas delivered him John 19.11 He that delivered me unto thee hath the greater sin Pilate delivered him to be crucified John 19.16 the high Priests delivered him to Pontius Pilate Matth. 27.2 The people delivered him up to be scourged and crucified by the Gentiles Matth. 20.19 yea Jesus Christ delivered up himself Rom. 4.25 Who was delivered for our offences And here God delivered him up for us all one word is used but the act proceeded from several causes the people delivered him out of ignorance and inconsiderate zeal Judas out of covetousness and treachery the high Priests out of malice and envy Pilate out of a faulty compliance with the humours of the people and to preserve the reputation of his government Christ out of obedience to God God himself to shew his infinite love to us 'T is for our comfort to observe Gods act in this tradition if it had been done without Gods knowledge and consent nothing had been done for our salvation God doth nothing rashly or unjustly Therefore since Christ was delivered by the determinate counsel of God Acts 2.23 the reason must be enquired into 't was out of his love to recover a lost world that he might make satisfaction to provoked justice for our wrongs and offences so that Christ died not by the meer wickedness of man but the righteous and wise ordination of a gracious God and so 't is a great argument of Gods love and a ground both of gratitude and confidence to us We must look to the fathers act to whom we make our prayers with whom we would fain be reconciled whose judgment we fear whose favour we seek after Now he appointed his own Son to do the office of a Mediator for us the law which condemneth us is the law of God the wrath and punishment which we fear is the wrath of God the presence into which we come is the presence of God and the fountain of all blessings we expect is the favour of God and God spared not his own Son but delivered him up for us all to assure our comfort peace and hope his hand is chief in it 2. The act what he did he delivered him up not only to be made flesh for us 1 John 14. which was a state of being at the greatest distance from his nature who was a pure Spirit But God who is a Spirit was made flesh that he might be nearer to us and within the reach of our commerce and took a mother upon earth that we might have a father in Heaven which maketh all the promises of God more credible to us for the exaltation of man is a thing of more easie belief than the abasement of the Son of God if he will assume flesh we may reasonably expect to be apparelled and cloathed upon with his glory but also made sin for us 2 Cor. 5.21 Sin is taken in Scripture sometimes for a sacrifice for sin or a sin-offering by a metonymy of the adjunct for the subject as piaculum in Latin is both a sin and a sacrifice for sin so the Priests in the Prophets reproof are said to eat the sins of the people Hosea 4.8 that is the sacrifices when they minded nothing but to glut themselves with the far of the offerings part of which was the Priests portion and so Christ was made sin for us that is an expiatory sacrifice for our sin So in the beginning of this chapter Rom. 8.3 God by sending his Son in the similitude of sinful flesh hath by sin condemned sin in the flesh that is by the sufferings of Christ or his becoming a sin-offering hath put an everlasting brand upon sin to make it odious and hateful to the Saints Once more Made a curse for us Gal. 3.13 to note the pain and shame of his death and to shew that Christ was appointed to bear that curse of the law and punishment which belongeth to us which was so grievous and terrible as that his humane nature staggered and recoiled a little by a just abhorrence of the great evil which he was to undergo and when he was under it his soul was exceeding sorrowful and heavy unto death so that it extorted from him tears and strong cries yet God spared not his Son but delivered him up to these penal and dreadful evils God might be said not to spare his Son if he had only used him as
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
Excellencies of this inheritance Page 177 178 Holiness distinct from Godliness Page 16 The better part of our deliverance Page 38 Holiness and Goodness is the very nature of God Page 38 Holiness compleated ere we enter Heaven Page 38 Holiness visible to be charitably judged Page 77 Wherein it now consisteth Page 300 Honesty binds us to obey God Page 104 Hope and fear motives to duty Page 105 Saving Hope Page 230 Twofold of expectation and experience Page 165 Great and glorious Page 202 Saveth Page 222 What 't is Page 223 Its object Page 223 Ground Page 224 Very necessary Page 225 Vanquishes Page 225 Respect between Faith and Hope Page 226 May every one Hope for Salvation Page 227 Distinguisht into its kinds Page 229 May be interrupted Page 232 Mercy object of Hope Page 232 So is the promise Page ib. 233 How we brought to Hope Page 233 234 How increased Page 234 235 Brings Heaven to us on earth Page 235 Proper object Page 237 Built on promises Page 238 These confirmed sufficiently Page 239 How far seen Page 239 Real Page 240 Should over-rule our Hearts Page 241 Its qualifications Page 242 Humiliation what where begins and ends Page 145 I IGnorant we may be of some thing without danger Page 201 Incarnation of Christ with the ends and fruiâ—s of it Page 28 29 30 Immunnities we have by Christ Page 205 Inclination of the flesh what Page 41 Not alike to all sins Page 121 Indulgence to the flesh what Page 43 44 Image of God None so fit to restore as Christ Page 300 301 Image of God Must be restored ere we can have communion with God Page 34 35 It is mans glory Page 300 Immensity of God thence Omniscience Page 257 Immutability of God and eternal merit of Christ foundation of our eternal glory Page 183 Immortality known or guessed at by nature Page 141 Impotency of mind is from unmortified heart Page 130 To prayer without the spirit Page 251 Impeccable no Saint on earth is Page 148 Infirmities in Believers and occasions to the World to misjudge them and the spirit Page 77 They sin but design it not Page 103 Innocent Creatures punisht for mans sin and why and how Page 198 Impossibilities may be imagined not hoped Page 237 Interests of flesh what Page 41 Prevails in some without any controul Page 103 Our true Interest by God made motive to our duty Page 140 Intercession of Christ and of the spirit Page 244 How these differ Page ib. Invisible World to be sought Page 241 Joys of good conscience are foretasts of Heaven Page 148 Judgment to come not so generally known as Immortality and a state of Eternity Page 141 Yet known and own'd by some Page ib. Presag'd by fears of guilty conscience Page 240 Justice of God joins sin and punishment Page 22 60 Justification excludes not Mortification Page 125 What it implyeth Page 333 How many ways this done Page 334 How consistent with Gods Justice c. Page 334 335 336 Sinner Repenting and Believing is justified Page 335 336 Shall not be reversed Page 336 And why Page 336 337 Justified ones are Sanctified Page 335 K KIndness to be shewed to the creature subjected to vanity by our sin Page 199 Kingdom of God some far off Page 47 Knowledge of our selves and our state how to be obtained Page 43 44 That carnal men have of God is cold and lifeless Page 55 Knowledge of sin by the spirit necessary to mortification Page 133 L LEadings of God by which Saints are kept in their way Page 146 147 To be Led what Page 148 Its branches Page 148 149 Great mercy Page 151 It is through all duty Page 152 Legality partial or predominant and what each is Page 158 Law of spirit of Life what Page 8 Of sin what Page 9 Why so called Page 9 Its effects Page ib. Of God constitutes and directs duty Page 11 Given to man in innocence Page 11 And what Page ib. Of nature left in fallen man Page 11 Its effects Page ib. 155 Of man what tends to Page 11 Law what it includes Page 12 The New Covenant or Law of God and man differ and in what Page 13 Law could not put away sin Page 26 Nor justifie us ib. and Page 27 Was next to Christ and the Gospel most Divine Page 26 Cannot sanctifie us Page 28 Nor save Page 154 Irritates sin Page ib. Is not abrogated Page 35 36 37 Hath twofold office Page 154 Continues in force in Heaven Page 37 How fulfilled by a Believer Page 37 Law pretended against persecuted Christians Page 363 Law ceremonial what Page 206 Law-giver God Page 101 Legal spirit what and its operations Page 154 155 158 'T is timerous towards God and for truth Page 158 159 How removed Page ib. Liberty from sin and death by Christs merit and intercession Page 23 On what terms to be had Page 24 These terms cannot by man be changed Page 24 Of Gods children what now Page 201 Liberty mistaken Page ib. 'T is not to live as corrupt nature listeth Page 204 205 Liberty future glorious what Page 206 207 Compar'd with our present Liberty Page 207 Light and Life brought to Light by the Gospel Page 360 Life natural Beast-like Rational Spiritual Page 75 What this is Page ib. Of Grace vigorous as sin languisheth Page 126 Grieved with opposite sins Page 133 Spiritual both beginning and pledge of Life eternal Page 139 What it is Page ib. Natural and eternal compared Page 144 Eternal and Spiritual compared Page ib. Life must be ventured for Christ and why Page 363 Love of God to Believers engaging motive to love him and obey Page 330 To suffer also Page 369 Love of God to what Page 36 Lesser love to God is accounted hatred Page 62 And why Page ib. Love or hatred as we respect Gods Law Page 63 Love to God is principle of mortification Page 128 Surest way to assurance Page 160 Love that you may Live Page 140 And go possess the blessed hopes Page 242 Longings spiritual shall not be frustrated Page 140 For God giveth them that he may satisfie them Page ib. The objects of them Page 219 Lusts contrary to each other Page 48 Love to God what Page 280 281 282 Its properties Character of such as God will benefit by all and why Page 284 285 Best seen in sufferings for God Page 285 Twofold sincerity of Love and what each is Page 286 God Lovely for himself Page 286 For his Love to us Page 286 M MAn subject to God and on what grounds Page 10 11 Owes him a voluntary obedience Page ib. and 71 Men are of two sorts different in original principles c. Page 39 Discover what they are by respect to different objects Page 42 Three sorts of Men in the World Page 46 Mankind fallen under Gods displeasure Page 69 Corrupted wholly Page 106 Of two sides Page 314 315 Man pleasing what c. Page 72 Master sins like great diseases
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
obtained there is everlasting glory and we shall have it Now God hath made and framed Believers to this Happiness So the second Argument by giving us the Earnest of the Spirit That 's also an Argument of the Certainty of the glory to come for if he hath given us Earnest he will also give us the whole Sum. An Earnest is lost when either the Bargain is repented of or 't is beyond the power of the party to make good the Bargain or else when 't is not much regarded being of small value but none of these things can take place here for God repenteth not of his Covenant Rom. 11.19 God is able to give what he hath promised Rom. 4.21 Being fully persuaded that what he had promised he was able to perform And the Spirit is no mean gift next to Christ the greatest gift that can be bestowed upon mortal men God that giveth the Creatures by meer gift to carnal men loseth nothing but the creatures Corn and Wine and Oil it may be lost c. But God that giveth his Spirit to his People will not lose his earnest where this is given he will give more 2. The excellency and worth of these blessed things which are also a ground of this earnest desire Now this is represented both by Gods forming and also by the earnest of the Spirit 1. By Gods Forming If we must be formed wrought for this self same thing Surely this estate is an excellent blessed and glorious estate A natural man is counted fit for any thing this world hath but he must have a new fitness for what God will confer upon him in the other world therefore the preparation sheweth what the blessedness is God hath framed us with curious and costly Artifice and therefore for a noble end and purpose Ordinary Utensils are thrown about the House without any care the meanest place will serve for them But this Workmanship is too good to be left in this world therefore God hath designed it to a better place Surely so much ado would not be made about a thing of nought 2. The earnest sheweth the greatness as well as the certainty The things of the Spirit are very precious Compared to light life a pearl joy One dram of grace is more precious than all the world Yet these are but an earnest which is a small part of the whole sum The Argument runneth thus If Joy unspeakable and glorious if Peace that passeth all understanding be but the earnest then surely the whole purchase and possession is beyond all that can be thought of and imagined You would judge that to be no ordinary Bargain where a thousand Pound earnest is given The Scripture compareth all that we injoy of God here but to a tast to an earnest to the first fruits little in comparison of the full glory and happiness that shall ensue The Points are Two 1. That God frameth his people unto that happy estate which he hath appointed them 2dly That they may look and long for it with greater affection he giveth them the earnest of the Spirit 1. That God frameth and suiteth his people unto that happiness which he hath provided for them That truth you have in other Scriptures Rom. 9.23 Vessels of mercy aforehand prepared unto Glory Sometimes we read that Heaven is prepared for us at other times that we are prepared for Heaven Heaven for us Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world In the decree of God By the mediation of Christ Joh. 14.2 I go to prepare a place for you But that 's not enough we must also be prepared for Heaven fitted and suited to that estate So again Col. 1.12 He hath made us meet to be partakers of the Inheritance of the Saints in light God puts into his people an agreeableness unto that happiness which he hath appointed to them Heaven is a clean and Holy place and none but the purified and cleansed are meet to go thither A place of Spiritual delights not fit for the sensual but the mortified So Rev. 3.4 They shall walk with me in white For they are worthy There is a twofold worthiness the worth of exact Equality and the worth of suitableness conveniency and proportion 1. The worth of condignity or exact equality As a work man is said to be worthy of his wages so we are not worthy For there is such a distance between God and his Creatures that no Creature can make him his Debter But there is also the worth of meeetness suitableness c. Thus they that kept themselves clean when others were defiled these were worthy to walk with Christ in white when others are stained with the blot of everlasting shame they possess everlasting glory For in the days of their solemn Festivals they appeared in white Garments So we are bidden 1 Thes. 2.12 to walk worthy of God who hath called us to his Kingdom and his glory Meaning suitably and becoming the God whom we serve and the glory and blessedness which we expect But 1. What is the meetness This framing and preparing of us 1. It implyeth a remote fitness with is regeneration For in our natural estate we were wholly unfit partly being under Gods Curse Gal. 3.13 Eph. 2.3 and so uncapable to enjoy that Blessedness which God hath appointed us unto Partly being dead in Trespasses and Sins Eph. 2.1 and so unable to help our selves Therefore 't is God alone that maketh us to come out of that corrupt estate Surely we ought to be changed John 3.3 Except a man be born again he cannot enter into the Kingdom of God And flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 That these impediments may be removed and we made fit God reneweth us by his Spirit worketh in us a new life of Grace a Divine Nature a Spiritual and new Being to make us capable of Spiritual and Divine Things Of our selves we are not fit to think a good thought There is a great unfitness of any Spiritual good to understand it to do it to receive it Well then since we ought to be changed and made new creatures before we can be partakers of Spiritual benefits God's powerful operation is necessary He must frame us for this very thing 2. It implieth an actual preparation and a farther degree of meetness After we are entred into the new estate though at first Conversion we have a right and so are remotely capable yet we are not meet and nextly capable of injoying this blessed estate a Child in the Cradle hath a right to the Inheritance yet he is not fit to manage it till he come to just years of maturity and discretion They distinguish of Jus Haereditarium and Jus Aptitudinale An Heir is not admitted to the management of his right 'T is true we are begotten to a lively hope 1 Pet. 1.3 But we have not the possession of the
1. Cor. 2.12 But we have not received the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God If I have this I am safe the carnal cannot say so they have no earnest 2. By way of effectual influence The Spirit is given as an earnest of Blessedness to come and causeth all the motions and inclinations of the Soul to tend that way in the heart he is as a Spirit that came from Heaven exciting the Soul to look and long for and prepare for that Happy Estate The Life of grace begun and maintained by the Spirit in our hearts wholly tendeth to this to carry up our hearts thither The Spirit mortifieth the earthly and sensual disposition Rom. 8.13 But raiseth in us hopes desires and endeavours after the other World Phil. 3.20 But our Conversation is in Heaven Inclineth us to drive on a trade for another Countrey and another World yea our very confidence is wrought by him and increased by his influence The Devil the World and the Flesh do continually assault it but the Spirit maintaineth it Therefore the more of his Spirit the more confident 'T is his work within us to promote it and to maintain it This cometh of the Spirit of God He causes us to live in Peace and Hope and Joy and die in Hope and Peace and Joy 3dly By way of gracious improvement on our part For if God giveth the Spirit as an earnest we must make use of him as an earnest The Spirit and grace of Christ is not only given us to subdue corruption to carry us on delightfully to converse with God but as an earnest that we may live in hope but we may reason within our selves God hath not only offered me this happiness when I had no thought of it but followed me with incessant importunity till my anxious Soul was troubled began to make a business of it By the secret drawings of his Spirit he inclined my heart to choose him for my portion since given me the comfort of the pardon of my sins bound up my broken heart visited me in Ordinances supported me in troubles helped me in Temptations his Spirit still liveth dwelleth and worketh in you therefore I am confident and wait on him 2 Cor. 1.20 21. For all the promises of God are yea and Amen in Christ Jesus to the Glory of God by us Now he that hath established us with you and hath anointed us is God Who hath also sealed us and given us the earnest of the Spirit in our hearts 1. Use is to shew us that true confidence is not a devout sloath or idle expectation but breedeth in us a noble choice excellent Spirit maketh us vigorous in our duty watchful against sin patient under the cross longing and breathing after more of God and hastening our preparation for the injoyment of him 2. Vse to put us upon Self-reflection 2. Have we the earnest of the Spirit His comforts are not so sure an evidence as his sanctifying influence Are our hearts changed God giveth earnest before he giveth Heaven 2. Do we improve it to an Holy confidence such as sheweth it self in diligence 1 Cor. 15.58 Wherefore my Beloved Brethren be ye stedfast unmoveable always abounding in the work of the Lord. And courage 1 Phil. 28. And in nothing terrifyed by your adversaries which is to them an evident token of perdition but to you of Salvation and that of God A Spirit of courage under sufferings which is the same with confidence here so as not to be driven from our duty or to take any sinful course for our safety 3. Use to press us to seek after this confidence with diligence it may be kept up Heb. 6.11 And that you do shew forth the same diligence to the full assurance of hope unto the end SERMON IX 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. FRom the connexion with the former branch you see a Christians Condition in the World is mixed he is comforted but not satisfied his Faith is satisfied for he is confident but his love is not satisfied For while he is at home in the Body he is absent from the Lord. And that not for a little time only but for his whole course as long as his Life shall last all the while that he is at home in the Body This is added to shew the reason 1. Of groaning 2. Of confidence Of groaning because we are absent from Christs presence and full Communion with him in Glory Of confidence We must be sometime present with the Lord. Now we are not therefore we have a certain perswasion that there shall be granted to us a nearer access after Death Then we look cheerfully upon Death as that which bringeth us home to God from whom these earthly Bodies keep us as strangers Two points offer themselves to us 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle 2. The main reason why a Christian counteth himself not at home is because he is absent from the Lord. 1. That a Christian is not in his own proper home while he sojourneth in the Body or liveth here in this present World in an earthly Tabernacle The Greek words run thus We in dwelling in the Body dwell forth from the Lord. That is from the Lord Jesus the beholding of whose Glory and presence we must want so long which is grievous to a Christian. Instances Abraham who had best right by Gods immediate Donation Heb. 11.9 He sojourned in the Land of promise as in a strange Country As in a place wherein he was to stay but a while and to pass thorough it to a better Country David who had most possession an opulent and powerful King Abraham inherited or purchased nothing in the Land of Canaan but a burying place but David counted himself a stranger too Psa. 39.12 I am a stranger and a pilgrim as all my Fathers were He that bore so full a sway in that Land did not look upon the world as a place of rest and stability But it may be he spoke this when he was chased like a flea or hunted like a partridge upon the mountains No in the midst of all his wealth and opulenlency when he had offered many Cart-loads of Gold and Silver for the building of the Temple See 1 Chron. 29.15 For we are strangers and sojourners before thee as were all our Fathers Nay Jesus Christ who was Lord Paramount telleth us John 17.16 I am not of this World He that was Lord of all had neither House nor home he passed through the World to sanctify it as a place of service but he setled not his constant residence here as in a place of rest We do not inhabit only pass through to a better place Reasons 1. Our birth and
back to perdition but of them that believe to the saving of their Souls The great satisfaction that the immortal Soul hath by Faith is that it seeth a place of Eternal abode and therefore it cannot settle here it must look higher than the present World Faith perswadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here There is no man in the world but if he follow the light of reason much more if he be guided by the Light of Grace will seek a place and an estate of rest wherein he may finally quiet his mind Therefore Faith cannot be satisfied till we reach our Heavenly Mansion he is unworthy of an Immortal Soul that looketh no further than earthly things 2. Hope was made for things to come especially for our full and final Happiness God fits us with grace as well as with Happiness he doth not only make a grant of a glorious estate but hath given us grace to expect it Hope would be of no use if it did not look out for another Condition Rom. 8.24 Hope that is seen is not hope for what a man seeth why doth he yet hope for it No there is something to come and therefore because we have it not in possession we lift up the head and look for it with a longing and desirous expectation 'T is said Col. 1.5 That our Hope is laid up for us in Heaven A Believers portion is not given him in hand he hath it only in hope He hath it not but 't is safely kept for his use and that in a most sure place in Heaven where Thieves cannot break thorough and steal 3. Love The Saints have heard much of Christ read much of Christ tasted and felt much of Christ they would fain see him and be with him 1 Pet. 1.8 Whom having not seen ye Love Many Love Jesus Christ whom they have not seen in the flesh or conversed with him bodily but though they have not seen him they desire to see him for Love is an affection of union it desireth to be with the party loved The Spirit in the Bride saith come Rev. 22.17 The Adulteress saith stay away but the loving Spouse and the Bride saith come Carnal men will not give their vote this way but the Soul that loveth Christ would have him either come to them or take them up to him their Souls are not at ease till this be accomplished 1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World This Confession must be made not in word only but indeed and in truth We must carry our selves as strangers and pilgrims 1. Let us be drawing home as fast as we can A Traveller would be passing over his Journey as soon as may be so should we be hastening home in our desires and affections 'T is but a sorry home to be at home in the Body when all that while we are absent from the Lord. There is a tendency in the New Nature to God a perfect enjoyment of God and a perfect subjection to God therefore our desires should still draw homewards Heb. 11.16 They desire a Countrey that is an heavenly All that have gotten a new heart and nature from the Lord their hearts run upon the expectation of what God hath promised they cannot be satisfied with any thing they enjoy here 2. By making serious provision for the other World Matth. 6.33 But first seek the Kingdom of Heaven and the Righteousness thereof and all these things shall be added unto you Men that bestow all their labour and travel about earthly things and neglect their precious and immortal Souls they are contented to be at home in the Body and look no farther But when you are furnishing the Soul with Grace and grow more heavenly strict and mortified you are more meet Col. 1.12 Who hath made us meet to be partakers of the Inheritance of the Saints in Light They that wallow in the delights and contentments of the flesh dislike strictness and holiness What should they do with Heaven they are not fit for it Every degree of Grace is a step nearer home Psal. 84.7 They shall go on from strength to strength Get clearer Evidences of your right to everlasting Life 1 Tim. 6.19 Laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life The comfort of what you have done for God will abide with you therefore let it be your care and great business not so much to live well here as to live well hereafter our wealth and honours and dignities do not follow us into the other world but our works do Consider the place you are bound for and what Commodities grow currant there what will stead you when other things fail 3. Mortifie Carnal desires 1 Pet. 2.11 As strangers and pilgrims abstain from fleshly lusts which war against the Soul The Flesh-pots of Aegypt made Israel despise Canaan Fleshly lusts do only gratifie the Body as corrupted with sin and therefore they must be subdued and kept under by those who have higher and better things to care for If we were to live here for ever it were no such absurd thing to gratifie the flesh and please the body though even so it were not a practice so suitable to the rational life yet not altogether so absurd as when we must be gone and shortly dislodge and when we have great and precious Promises of happiness in another World 2 Cor. 7.1 Having therefore these Promises let us cleanse our selves from all filthiness both of flesh and spirit That bindeth it more upon us These lusts blind the mind besot the heart burden us in our Journey homeward divert our thoughts and care yea being indulged and allowed they make us forfeit Heaven and will prove at length the ruine of our Souls Sowing to the flesh cuts off the hopes of happiness Gal. 6.8 Well then bethink your selves if you look for Heaven will you cherish the flesh which is the Enemy of your Salvation Do you expect a room among the Angels and will you live as those who are slaves of the Devil The World is not your Countrey and will you wholly be occupied and taken up about worldly things what you shall eat and drink and what you shall put on 4 Patiently endure the inconveniencies of your Pilgrimage Strangers will meet with hard usage 'T is no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World The World will love its own but they are chosen out of the World Joh. 15.19 Christ died not for this that we should be dandled upon the Worlds knees As long as the end shall be happy let us bear the inconveniencies of the way with the more patience A Christian that is convinced of a Life to come should not be greatly dismayed at
any temporal Accident The discourse between Modestus a Governour under Valence and Basil the Great in Naz. his twentieth Oration is very notable to this purpose when he threatned him with banishment I know no Banishment that know no abiding place here in the World I cannot say that this place is mine nor can I say the other is not mine where ever God shall cast me rather all is the Lords whose Stranger and Pilgrim I am Every place is alike near to Heaven and thither I am tending This is to carry our selves as Strangers and Pilgrims Indeed to be more indifferent as to the good things of this life and to take them as God sendeth them but Heaven will make amends for all Many times the World proveth a Step-mother The ground that bringeth forth Thistles and Nettles of its own accord will not bear choicer Plants But 't is your comfort you shall be transplanted Heb. 10.34 From whence do you fetch your supports in any cross 1 John 3.1 A Prince that travaileth abroad in disguise may be slighted and ill treated but you have a Glorious inheritance reserved for you therefore this should be your comfort and support 5. Beg direction from God that you may go the shortest way home Psa. 119.19 I am a stranger upon Earth hide not thy Commandments from me It concerneth a stranger to look after a better and a more durable estate there is no direction how to attain it but in the Word of God and there is no saving understanding of it but in the light of his Spirit this we must earnestly â—eâ—k that in every thing we may understand our duty that we be not found in a false way Saved as by fire 1 Cor. 3.13 Make an hard shift to scramble to Heaven 6. Get as much of home as you can in your pilgrimage in the earnest and first fruits of the Spirit Rom. 8.23 And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies In Ordinances Matth. 26.29 But I say unto you I will not drink henceforth of the fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom Meditation Word Prayer and Communion of Saints 2. Doct. The main reason why a good Christian counteth himself not at home is because he is absent from the Lord while he is in the Body I shall here enquire 1. How believers are absent from the Lord. 2. Why this maketh them look upon the World as a strange place and Heaven as their House 1. How are believers absent from the Lord When he dwelleth in them as in his Temple and there is a near and close union between him and them And he hath promised that where two or three are gathered together in his name he is in the midst of them I answer Christ is with us indeed but we are not with him He dwelleth in us by his grace and influenceth us with quickening and strength but he is at a distance we can have no personal converse with him though there be a Spiritual commerce between us But in Heaven we shall be translated to Christ and injoy the fulness of his grace here we walk by faith and not by sight as it is in the next verse In short our Communion with Christ is 1. Not Immediate 2. Nor full 3. Often interrupted 1. 'T is not Immediate We see him now as covered and vailed in Ordinances and Providences but then we shall see him Face to Face In providences we injoy him only at the second or third hand Hosea 2.21 22. I will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and Wine and Oyl and they shall hear Jezreel The mercy and goodness of God passeth from Creature to Creature before it cometh to us So in Ordinances all that we have from him is by the means of the Word and Sacraments there we shall injoy him without means and without these external helps for there God will be all in all 1 Cor. 15.28 We shall then ever be before him in his Eye and presence And in his presence is fulness of joy Psa. 16.11 Our Communion with him is not a fancy but indeed 1 John 1.3 Truly our Communion is with the Father and with his Son Jesus Christ. But this commerce is maintained at a distance he is in Heaven and we are upon Earth 't is maintained by Faith but then all is evident to sense 2. Now 't is not full There is a defect both in the Pipe and the Vessel we cannot contain all that he is able to give out nor can the means convey it to us the means are as narrow conduits from the fountain or as Creeks from the Sea the fountain could send forth more water but the pipe or conduit can convey no more The Sea could pour a greater floud but the Creek can receive no more When God dispenseth himself by means either in a way of punishment or blessing he doth not give out himself in that fulness and Latitude as when he is all in all In punishing the wicked here he punisheth us by a Creature A Giant striking with a straw cannot put forth his strength with it So in blessing no Creature nor Ordinance can convey all the goodness of God to us Therefore now we have an imperfect power against sin imperfect peace and comfort in our Consciences an imperfect Love to God but when our Communion is Immediate then will it be full we converse with Christ without lett and impediment and he maketh out himself to us in a greater latitude and fulness then now 3. Our Communion with Christ is often interrupted but in Glory we shall injoy his company for ever and shall have constant and near fellowship 1 Thes. 4.17 We shall be ever with the Lord. That day is never darkened with Cloud or night we shall meet and never part more all distance is gone and weakness is gone and we shall everlastingly abide before his Throne 2. Why Gods Children count themselves not at home till they are admitted into this perpetual society with Christ 1. Because this is the blessedness which is promised to them And therefore they expect it and thirst after it John 12.26 Where I am there shall my Servant be 'T is our duty to follow him where ever he leadeth us here And 't is our happiness to be with him for ever hereafter We often look upon the Happiness of Heaven as it freeth us from all pains and torments No The chiefest part is to be with Christ. Our Glory and Happiness consists much in being in his company So when he maketh his last will and Testament John 17.24 Father I will that those whom thou hast given me may be where I am and behold my glory That 's it He prayeth they may be brought safe there and be happy for
evermore 2. This is that which is highly prized by them to be where Christ is Why is this so much prized by true Christians 1. Out of thankfulness to Christ's delighting in our presence Therefore much more should we delight in his He longed for the society of men before the Creation of the World Pro. 8.31 I rejoiced in the habitable parts of the Earth and my delights were with the Sons of men Christ delighted in all the Creatures as they were the effects of his Wisdom and Goodness and Power but chiefly in men as they were the objects of his grace capable of Gods Image and favour Thus he longed for the company of men before the World was When the World was once made he delighted to appear in humane shape before his incarnation As Gen. 18. A man appeared to Abraham and he is called Jehovah And Zach. 1.10 11. And the man that stood among the Mirtle-trees answered and said these are they whom the Lord hath sent to walk to and fro through the Earth As if he would try how 't would fit him to become bone of our bone and flesh of our flesh When the fulness of time was come 1 John 1.4 The word was made flesh and dwelt among us as long as it was necessary when he departed he had a mind of returning before he went away and removed his bodily presence from us his heart was upon meeting and fellowship again and getting his people to him John 14.2 In my Fathers House are many Mansions I go to prepare a place for you I will come again and receive you to my self that where I am you may be also Until the time that the meeting cometh he vouchsafeth his powerful presence to us Matth. 28.20 Lo I am with you to the end of the World he would never have gone from us if our necessities did not require it 't was necessary that he should die for our sins That nothing might hinder our believing and coming to him 't was necessary that he should go to Heaven if our Happiness had lain here he would have been with us here but it doth not 'T is reserved for us in the Heavens Therefore he must go there to prepare a place for us before he went he desired we might be there where he is As if he could not take content in Heaven till he hath his faithful with him Now he is gone away he will tarry no longer than our affairs require To have our Souls with him that doth not content him till he come and fetch our Bodies also That we may follow him in our whole person and then we and he shall never part when all the elect shall meet in one Common Rendezvous and Congregation Now shall not all this breed a reciprocal affection in us 2. Out of Love to Christ. We would fain get near him who is our great friend Psa. 73.25 Whom have I in Heaven but thee And the Saints are described to be those that love his appearing 2 Tim. 4.8 If we have heard him if we be Christians indeed if we loved him when we saw him not and delighted in him and tasted his grace in truth and felt his power we shall long to be near him and see him and converse with him intimately 3. Tast. Communion begun maketh us long for Communion perfected Psa. 63.1 2. O God thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is To see thy Power and thy Glory so as I have seen thee in the Sanctuary 4. Their compleat Happiness dependeth upon it 1 John 3.2 We shall see him as he is and be like him John 17.24 That they may be where I am and behold my Glory Christ cannot be fully seen on this side time 1. Use is to condemn and disprove them from being true Christians that cannot abide the presence of Christ. The Gadarens desired him to depart out of their Coasts Matth. 8. Yet carnal men have such a Spirit Job 22.17 Which say unto God depart from us Cannot abide Christ in their neighbourhood that he should come near their Consciences 2. Vse is to press us to two things 1. To prize the Communion and fellowship of Christ for the present 'T is constant and habitual that he may dwell in your hearts by Faith Eph. 3.17 Where Christ taketh up his abode there his Spirit is the Fountain of Life Gal. 2.20 Our defence against Temptations 1 John 4.4 Greater is he that is in us than he that is in the World The seed and hope of Glory 1 Col. 27. Solemn and actual in holy duties there is Heaven begun there we behold his Face in Righteousness Psa. 17.15 And a day in his Courts is better than a thousand elsewhere Psa. 84.10 2. Let us long to be with him to get out of the pesthouse of the World and the Prison of corrupt Nature I allude to that Gen. 24.57 58. And they said we will call the damsel and enquire at her mouth and they called Rebekah and said to her wilt thou go with this man and she said I will go Wilt thou go to Jesus Lord I will go with thee Hindrances are these 1. A surfeit on the sinful pleasures and contentments of this World This weakens your desires and taketh off the edge of your affections Lot lingered when he was to go out of Sodom Gen. 19 16. 2. Do not darken your confidence by your sin and folly Then you will as a Malefactor fly from him as a judge rather than rejoice to be with him as a Saviour SERMON X. 2 Cor. 5.7 For we walk by faith and not by sight IN this verse a reason is given why we are said to be absent from the Lord while we are at home in the body because all things are transacted between him and us by faith and not by sight or Immediate vision for we walk c. These words do notably set forth to us both the nature of faith and the condition of believers here in the World 1. They set forth the nature of faith which mainly goeth upon things unseen or not obvious to present sense 2. The Condition of a believer in the World he doth not now see God face to face he hath only the promise of blessedness not the injoyment But that I may draw forth the full Scope and sense of the words I shall give you six observations or propositions 1. That faith and sight are opposed and contradistinguished the one from the other 2. That faith is for earth and sight is for Heaven the one is of use to us in this world the other is reserved for the World to come 3. That till we have sight 't is some advantage that we have faith 4. Those that have faith are not satisfied and contented till they have sight For therefore the Apostle groaneth and desireth 5. That if we have faith we may be sure that
their bodies but assoon as they are separated from the Body go to their place and state of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of their everlasting Imprisonment So Luke 16.23 24. And in Hell he lift up his eyes being in torment and seeth Abraham afar off and Lazarus in his bosom God is not more prone to punish than to reward if the wicked be in their final Estate assoon as they dye the Saints are in their happiness presently upon their dissolution On the other side Heb. 12.22 The Spirits of just men made perfect The Souls of men unclothed and divested of their bodys too these come How could these things be said if they did lye only in a dull sleep without any life sight joy or any act of love to God Present sleep 't is a burden to the Saints as 't is an Interruption to their Service though a necessary refreshment to their Bodys 4. That Argument also proves it Col. 1.20 That Christ by the bloud of his Cross hath reconciled all things to God both in Heaven and in earth He meaneth the universality of the Elect whether already Glorifyed or yet upon the Earth it cannot be said of the Elect Angels who never sinned and therefore were never reconciled Se nunquam cum matre in gratiam rediisse c. But only confirmed in grace and put beyond all reach and possibility of sinning and so the things in Heaven which are reconciled are the Souls of the Godly who departed in the Faith 5. That place also proveth it Luke 20.37 38. Now that the dead are raised even Moses shewed at the Bush when he called the Lord the God of Abraham and the God of Isaac and the God of Jacob. For he is not a God of the dead but of the living for all live to him The Sadduces denyed the Immortality of the Soul as well as the Resurrection of the body and say that there was no state of life after this Christ disproveth both by a Notable Argument I am the God of Abraham and the God of Isaac and the God of Jacob. For he is not the God of the dead but of the living for they all live to him The words were spoken by Moses after their deceasing not I was but I am the God of Abraham God said after their decease that he was still their God And therefore those that are departed out of the World live another life The Souls of the just are already in the hands of God and their Bodys are sure to be raised up and united to them by the power of God 6. My next place shall be Luke 16.9 And I say unto you make to your selves friends of the unrighteous Mammon that when ye fail they may receive you into everlasting habitations What is that time of failing 'T is not meant of condemnation in the Judgment for there is no escaping or reversing that sentence therefore 't is meant of the hour of death then are we received into everlasting habitations and our Everlasting habitation is Heaven 7. And lastly from Luke 16.22 And it came to pass that the Beggar dyed and was carryed by the Angels into Abrahams bosom By the â—osom of Abraham is meant Heaven and Hell is opposed to it and 't is explained he is comforted but thou art tormented Lying in the Bosom is a Feast Gesture as Mat. 8.11 A greater expression of love for the most Beloved disciple lay in the bosom of the Principal person at the feast and Mat. 13.43 Then shall the righteous shine forth as the Sun in the kingdom of their Father Basil telleth us of the forty Martyrs exposed naked in a cold frosty night and to be burnt next day that they comforted one another with this consideration Cold is the night but the Bosom of Abraham is warm and comfortable 't is but a nights enduring and we shall feel no more cold but be happy for evermore Well then here is proof such as is fit in the case in things future we are doubtful and of the state of the Soul we are in a great measure ignorant Therefore God hath discovered these things to us in his word 1. Use. Well then here is great comfort for those that are now hard at work for God the time of your refreshing and ease is at hand 2. To support us against the Terrours of death In Martyrdom if you are slain the sword is but a key to open the door that you may presently be with Christ if strangled the Animal life is put out that the Heavenly may begin if burnt 't is going to Heaven in a Fiery Chariot In the general death cannot separate us from the Love of God in Christ Rom. 8 38 39. Though we dye the Soul is capable of loving God and being beloved by him 3. To support us under the pains of sickness 'T is but enduring pain a little longer and in a moment in the twinckling of an eye you shall be with God Angels will bring you to Christ and Christ present you to God and then you shall enjoy an Eternal rest 4. Here is comfort to the dying Commend your Souls to God as Stephen Acts 7.59 Lord Jesus receive my spirit There is a Redeemer ready to receive you heaven will be your residence and God will be your happiness and portion for ever 3. Doct. This presence with the Lord is earnestly desired and chosen by the saints as far more pleasing to them than remaining in the Body 1. The thing its self is true that presence with the Lord is infinitely much better than remaining in the Body and will abundantly recompense the absence from it Gods gracious presence is better than life bodily Psa. 63.3 Thy loving kindness is better than life 'T is that which giveth a value to life its self without which it were little worth Alas what should we do with humane nature or a rational Soul if it were not capable of loving knowing and injoying God what Imploy it only to cater for the Body that is to act but as an higher and wiser sort of beast Life is no life without God then we do live when we live to him injoy him and his love Now if his gracious presence is more worth than life what then is his glorious presence Phil. 1.21 To me to live is Christ and to dye is gain A Christian loseth nothing by death but he gaineth abundantly more by his being present with Christ. And the 23th verse I am in a strait betwixt two having a desire to depart and to be with Christ which is far better There is no proportion between the choicest Contentments which we attain unto here even those which are Spiritual and that Blessed estate which the Saints injoy hereafter Now there being such a disproportion in the things themselves there should be in our desires and our choice for we are to Judge and be affected according to the nature or worth of things otherwise we act not only irrationally
their integrity and safety have miscarryed for ever yea that have had a great name in the Church Matth. 7.22 Many will say unto me in that day Lord Lord we have prophesied in thy name and in thy name have cast out Devils And in thy name done wonderful things Yet Christ saith I know you not in the next verse And Luke 13.25 26. When once the master of the House is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall say unto you I know you not whence ye are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught us in our streets So Prov. 14.12 There is a way that seemeth right unto a man but the end thereof are the ways of Death The Foolish Virgins Matth. 25. Made full account to enter into the Nuptial Chamber but were shut out Many now in Hell little thought of coming thither those not only of the bruitish multitude but of great note that have lived in the light of the Gospel and heard the difference between the wicked and the Godly 2. There is no true confidence but what groweth out of a constant uniform self denying obedience Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven And 1 John 3.18 My little Children let us not love in word neither in tongue but in deed and in truth And Rom. 8.5 6 7. SERMON XII 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. THis verse containeth a practical Inference out of the whole foregoing discourse That which was before spoken may be reduced to these three heads 1. A certain knowledge and confidence of a Blessed estate We know and we are always confident 2. An earnest desire expressed by groans and vehement longings after it 3. A willingness and holy boldness to venture upon Death its self upon this Hope Now these do infer one another Because we know we desire because we desire this happy estate we are willing rather c. So they all infer this effect mentioned in the Text. We labour because we know we labour because we desire we labour because we are willing rather yea this effect feedeth and maintaineth all the former dispositions in life and vigour and also evidenceth the sincerity of them Surely we know we desire we are willing rather if in life in Death we study to approve our selves to God wherefore we labour that whether present or absent c. This verse containeth a Christians scope and a Christians work 1. His scope to be accepted with God 2. His work we labour that whether present or absent 1. His Scope The scope of the Christian life is to approve our selves to God while we are present in the Body to do things pleasing in his sight Col. 1.10 That ye might walk worthy of the Lord unto all pleasing And 1 Thes. 4.1 As we have learned how to walk and how to please God so abound therein more and more when absent or gone out of the Body that we may be found in a state of well pleasedness and acceptation 2 Pet. 3.14 Be found of him in peace Heb. 11.5 He had this Testimony that he pleased God Our great inquiry is whether our state be pleasing or displeasing to him and our great aim is that it may be pleasing 2. A Christians work we labour that whether present or absent There take notice of two things 1. Their Earnest and assiduous diligence In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are ambitious of this Honour the Word is used in two other Scriptures Rom. 15.20 Striving to preach the Gospel where Christ was not named And 1 Thes. 4.11 Study to be quiet Affect this honour or pursue after it as men do after preferment honours and dignities in the World So that this word is three ways rendred labour strive study Ambition mightily prevaileth with sensual men and maketh them restless and unwearyed in their pursuits till they get at top This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last 2. The Several states in which this design must be carryed on whether present or absent Whether we be at home and continue in this Earthly Body of ours or whether we be gone out of the Body the Happiness of this World and the next lyeth in our acceptance with God Living and dying a Christian must see that he be in a state of well pleasing Rom. 14.7 8. Our hearts are pretty well at ease while we are in the body if we may know that we are accepted of God However that must be our Scope Now it must be the design of our obedience and hereafter it will be the grounds of our reward 'T will be our Solace in our Pilgrimage and it will be our happiness when we die and go out of the body if Christ will own us at the last Doct. The great ambition design and endeavour of a true Christian is that living and dying he may be such as God may like and well approve of 1. I shall give you the Emphasis of this point as it lyeth in the Text. 2. Some reasons of the point 1. Let me illustrate this point as it lyeth in this Scripture Mark this must be our great design and Scope we must not only do things which are Deograta acceptable to God for the matter but this must be our fixed end and Scope which we must propound to our selves Christianity and true Godliness is set forth in Scripture by three things Sometimes by the Internal Principle of it the Spirit of God or the Divine Nature 2 Pet. 1.4 or the seed of God abiding in us 1 John 3.9 Sometimes by the intention of the true end which is the pleasing of God and the fruition of God with Christ and his Blessed ones for ever in Heaven when the heart is set upon that Mat. 6.20 21. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your heart be also And 2. Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Sometimes by the reception of the true rule when that is ingrafted in our hearts and so impressed upon our hearts that it cannot be defaced Heb. 8.10 I will put my Laws into their mind and write them in their Hearts and Psa. 37.31 The Law of God is in my Heart I now am to speak of the Second which is the true aim scope and tendency of the life of
man may receive the things done in the Body according to what he hath done good or bad THis receiving relateth either to the Sentence or the Execution principally the latter Doct. The end of the last judgment is that every man according to what he hath done may receive reward and punishment Without this the whole process of that day would be but a solemn and useless pageantry and therefore the end bindeth all upon us And as we have considered the other circumstances we must consider this also This receiving the things done in the Body relateth either to the doom and sentence Or else to the Execution For the sentence see Serm. Mat. 25. verse 34. 41. I shall here speak of the execution 't is set forth emphatically Matth. 25.46 These shall go away into everlasting punishment and the Righteous into life eternal In which Scripture 1. There is A Distribution of the Persons These and the Righteous the Goats and the sheep the workers of iniquity and the Godly the Righteous and the wicked This is the most material distinction and an everlasting distinction 'T is the most material and important distinction There is a distinction of Nations some lye nearer to the Sun others more remote or farther off some in a southerly some in a northerly climate but they are all alike near to the Sun of righteousness Jew or Greek or Barbarian are all one in Christ Gal. 3.28 There is a distinction of endowments some are learned and some unlearned Yet the Gospel looketh equally upon both and Christs disciples owe the equal debt of love to both Rom. 1.14 There is a distinction of ranks and degrees in the World some are noble and others ignoble but before God omnis sanguis concolor All blood is of a-colour and the true Spiritual nobility is to be born of God John 1.13 The Gospel puts the rich and poor on the same level Jam. 1.9 10. They differ in worldly estate but all have the same Redeemer as under the Law the rich and the Poor paid the same Ransom Exod. 30.15 There is a distinction between bond and free but the bond are Christs freemen 1 Cor. 7.22 And the free is Christs Servant Eph. 6.7 All these are not material to our acceptance with God There is a distinction between opinions and petty sects and parties in the Church but this is not the grand distinction which will hold weight at the day of doom There were different parties at Corinth and they were apt to band one against another but yet they had but one common Christ 1 Cor. 1 2. Jesus Christ theirs and ours We inclose and impale the common salvation unchristian and unminister one another cast one another out of Gods favour but Gods approbation doth not go by our vote and suffrage there lyeth an appeal from mans censure lingua Petilliani non est ventilabrum Christi 'T is well that every angry Brothers tongue is not Christ's fan wherewith he will purge his Floor God in his Judgment taketh notice of another distinction whether we be righteous or wicked holy or unholy The Eyes of the Lord are over the righteous and his face is against them that do evil 1 Pet. 3.12 That is the distinction which doth bear weight before Christs Tribunal And this is the everlasting distinction Other distinctions do not outlive time they cease at the graves mouth within a while it will not be a pin to choose what part we have acted in the World whether we have been high or low rich or poor but much will lye upon it whether we have been godly or ungodly whether we have sowed to the flesh or to the Spirit This distinction will last for ever and the one of them will fill Heaven and the other Hell The whole World is comprized in one of these two ranks there is no neutral or middle estate 2. As there are different persons so there are different recompenses and a different doom and sentence which is executed upon either the conclusion is dreadful to the wicked but comfortable to the godly for everlasting life shall be the portion of the godly and everlasting punishment the portion of the ungodly This one Scripture well improved should be enough to make us shun all sin and imbrace and pursue after all good Wisdom lyeth in considering the end of things not what profit and pleasure it bringeth me now and flattereth me with now but what it will bring me in the end Rom. 6.21 What fruit had ye then in those things whereof ye are now ashamed For the end of those things is death but being made free from sin and become the Servants of God ye have your fruit to holiness and the end everlasting life Alas sin bringeth little pleasure or satisfaction in the time of injoying it and in the remembrance of it it bringeth shame and in the Conclusion where it is not repented of it bringeth death Whereas on the other side the service of Christ will be matter of joy and pleasure at the present matter of comfort and confidence afterward and in the end salvation and eternal life there is a curiosity in man he would fain know his own destiny what shall become of him or what lyeth hid in the womb of futurity concerning his estate As the king of Babylon stood upon the parting of the ways to make divination No destiny deserveth to be known so much as this shall I be saved or shall I be damned live everlastingly in Heaven or Hell If the Question were shall I be rich or shall I be poor happy or miserable in the present World Shall I have a long life or shall I have a short That is not of such great moment we cannot meet with such troubles and difficulties here but they will have a speedy end so will persecutions and disgraces and sorrows but this is a matter of greater moment than so Whether I shall be eternally miserable 'T is foolish curiosity to enquire into other things they are not of such Importance that we should know them aforehand and it may do us more hurt than good to know our worldly estate the misery of which cannot be prevented by any prudence and foresight of ours And 't is better to trust our selves with the Providence of God than to anticipate future cares but it concerneth us much to know whether we are in a damnable or a saveable condition whether we are of the number of those that shall go into everlasting punishment or of the righteous who shall go into everlasting life if we be in the way to everlasting punishment 't is good to know it whilst we have time to remedy it If heirs of Salvation the assurance of our Interest is a preoccupation of everlasting blessedness This is that about which we should busie our thoughts and spend our time 3. Observe the notions by which this different estate is expressed life and punishment 1 The happy condition of the godly is
of this estate 2. When you make a business of it to seek Gods favour by Christ This must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your main work John 6.29 This is the work of God that ye believe on him whom he hath sent not a matter by the by but your chief work your first care Matth. 6.33 when our chiefest care is about our Souls and setling our Eternal Interests then we begin to act like men again Otherwise when we only cleave to Earthly things we live like Beasts and Mad men All his care is to maintain his Animal life so do the Beasts But when we begin to seek after Spiritual and Eternal things immortal Food Garments that shall never wax old laying up Treasure in Heaven then we act as those that have an immortal Soul Solomon putteth the Question Eccl. 3.21 Who knoweth the Spirit of a Man that goeth upward or the Spirit of a Beast that goeth downward to the Earth The words may bear a double sense who knoweth That is who can collect and gather from the courses and practices of Men that they have a Soul distinct from the Beasts they are as greedy upon bodily things and the sustentation of the present life only as the Beasts are Now who knoweth it Who doth acknowledge it and consider it so as to look out for food for the immortal Soul to get it adorned with saving Grace sanctified by the Spirit of God Who till he be inlightned by the Spirit of Wisdom and Revelation and is soundly convinced of Heavenly things Eph. 1.17 18. But now when a man maketh it his first and main care then he doth know or practically acknowledge he hath a Soul which doth go upward distinct from the Beasts which doth go downward The man is come to himself again when he maketh it his business to obtain pardon and eternal life by Christ. 3. When they stand in Awe of God and are afraid to disobey his Laws Job 20.28 Behold the fear of the Lord that is Wisdom and to depart from evil is understanding and Pro. 9.10 The fear of the Lord is the beginning of Wisdom 'T is the first point and the chiefest point First both in time and dignity Now what is the fear of God but to be sensible of Gods Majesty and presence that we dare not sin against him and affront him to his Face Wicked men that can break thorough a Commandment when it standeth full in their way are simple and witless for they enter into a plain contest with God which none but a mad-man would do Pro. 13.13 Whoso despiseth the word shall be destroyed But he that feareth the Commandment shall be rewarded And Psa. 119.161 My heart standeth in awe of thy word A choice frame of heart More then if a thousand dangers stood in the way He dareth not what ever profit or pleasure might ensue upon the breach or danger for not breaking thorough 4. When they delight to do his will and promote his Glory For they have intirely devoted themselves to God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords And 1 Cor. 6.19 20. What! know ye not that your body is the Temple of the Holy-Ghost which is in you which ye have of God And ye are not your own for ye are bought with a price Therefore glorify God in your body and in your Spirit which are Gods He owneth Gods interests in him Carnal Policy and Spiritual Wisdom differ mainly in the end and scope the one hath a care to please and glorify God the other to advance himself and his own natural interests 5. When he is ever getting more fitness for Heaven and clearer evidences for Heaven providing for the time to come is wisdom Luke 16. When he would die wisely his heart is more taken up about his everlasting estate what he shall do when his Soul is turned out of doors Thus have I shewed you how carnal men may know when they are in their wits again SERMON XXI 2 Cor. 5.13 For whether we be besides our selves it is to God Or whether we be sober it is for your cause THe Text containeth the answer to the Second imputation Thou art besides thy self Paul answers 1. By way of concession he may be as to Appearance and to their Judgment sometimes mad and sometimes sober 2. By way of exception and vindication 1. From his end if mad 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If sober 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From his principle the Love of God and so bringeth in his third motive verse 14th Paul whether besides himself as they thought or sober he still sought the Glory of God and the good of the Church Doct. A Christian in all his speeches and actions and all postures of Spirit should still aim at the Glory of God 1. We shall consider this truth with some observations as it lyeth in this place 2. Some reasons of the point in general 1. The observations are these 1. Observe what a change and difference the power of the Lords grace worketh in a man Paul confesseth of himself Acts 26.11 That he was when a Pharisee mad against God I was exceeding mad against this way And now the Text representeth him as one in the Judgment of the Corinthians at least besides himself but he telleth you it was for God As formerly he was an instance of the cursed vigour of nature so now of the sacred power of grace 'T is but reason that we should do as much for God as we did before for Satan Rom. 6.19 I speak after the manner of men because of the infirmity of your flesh that as you have yielded your members Servants to uncleanness and to iniquity unto iniquity Even so now yield your members Servants to Righteousness unto Holyness That is this is a moderate proposal and in condescension to their infirmity requireing the least that in any reason could be required of them That they should have the same care of Holiness now and be as diligent to obey the precepts of Christ as before they were industrious and earnest to serve their lusts and vile affections In strist Justice he might require a greater care to secure their Life and Salvation than ever they had expressed in ruining and damning themselves But he would deal with them in the modest and most easie and equitable manner because the flesh cannot bear too much severity or too high expressions of duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which hath nothing extraordinary in it or which is common among men A modest humane proposal that they should serve God as earnestly as they had served the Devil That at least they should do as much for him now they had better work better wages and the best Master as before they had done for sin
may be the badness of the times The Best Christians may decay in bad times The reason is given Matth. 24.12 Because iniquity doth abound the love of many shall wax cold Iniquity beareth a double sense either a general or a more limitted sense When there is a deluge of wickedness sin by being common groweth less odious The limited sense is taking iniquity for persecution because of the sharpness of persecution many shall fall off from Christianity This should not be so Christians should shine like stars brightest in the darkest night Phil. 2.15 16. Or like fire or a fountain hottest in coldest weather as David in Psa. 119.126 127. It 's time for thee Lord to work for they have made void thy Law Therefore I love thy Commandments above Gold above fine Gold But 't is hard to maintain the fire when the World keepeth pouring on Water There is a certain liberty which we are apt to take in evil times or a damp and deadness of Spirit which groweth upon us 2. It cometh from a cursed satiety and fulness Our affections are deadned to things to which we are accustomed and we are soon cloyed with the best things The Israelites cryed out Nothing but this Manna A full stomach loatheth an hony comb When first acquainted with the things of the Spirit Communion with God and Intercourses with Heaven we are affected with them but afterwards glutted But this should not be because in Spiritual things there is a new inviting sweeetness to keep our affections fresh and lively as in Heaven God is always to the blessed Spirits new and fresh every moment And proportionable in the Church where there is more to be had still greater things than these In carnal things this satiety is justifiable because the imperfections of the Creature which formerly lay hid are discovered upon fruition And all earthly things are less in injoyment than they were in expectation But it is not so in Spiritual things every tast provoketh new appetite 1 Pet. 2.2 3. 3. From a negligence or sluggish carelesness We do not take pains to keep our graces alive we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Rowse up the gift that is in us As the Priests in the Temple were to keep in the holy fire So we by prayer and diligent meditation constantly keeping love a work watchfulness against the incroachments of worldly and fleshly lusts and when we neglect these things love decreaseth 4. Sometimes it cometh from freeness in sinning Neglect is like not blowing the Fire hid in the Ashes sinning is like pouring on water 1 Thes. 5.10 Quench not the Spirit Secure dalliance with the pleasures of sin brings a brawn and â—eannes upon the heart and God is neglected and our love to him very cold 6. There remaineth nothing more but the cure and remedy against this evil and that concerneth prevention or recovery 1. The remedy by way of prevention is 1. That we should labour to get love more fixed and rooted Eph. 3.17 That ye may be rooted and grounded in love At first our affection may hastily put forth its self like the hasty blossoms of the Spring which are soon nipped But a Christians business is to get a solid affection and bent of heart towards God That love may be as it were the very constitution of our Souls And the frame of our hearts may be changed into an addictedness and devotedness to God Many content themselves with flashes and good moods and meltings at a Sermon which soon vanish and come to nothing because they have no root The word of grace which revealeth the love of God is not ingrafted in their Souls so as that it may be the very frame and temper of their hearts Many receive this word with joy Matth. 13.21 But he hath no root in himself They were once affected with the offers of remission of sins and Eternal Life But this affection is not so great so deep as to controul contrary affections Christ doth not dwell in the heart by faith A visit there is but not an abode A transieâ—t motion of the Spirit but not a constant habitation a draught of the running stream but they have not the fountain within them John 4.14 2. You must increase and grow in love if you mean to keep it Phil. 1.9 I pray that your love may abound more and more 1 Thes. 4.1 As ye learned how to walk and to please God so abound in it more and more At first love is but weak but progress of it is to be endeavoured otherwise a small measure of it meeteth with so many things to extinguish it that it cannot maintain it self Nothing conduceth to a decay more than a contentment with what we have received and there is no such way to keep what we have as to go on to perfection They that row against the stream if they do not ply the oar will be driven back by the force of the Tide Therefore every day you should hate sin more and love self less the world less yet Christ more and more Love being as it were the heart of the New Creature he that hath most love hath most grace and is the best and strongest Christian. 3. Love must still be excited and kept in act or exercise Not lye as a sleepy useless habit in the Soul It must be the principle and end in every duty that is we must work from love and for love From love for 't is not an act of thankful obedience if love be not acted in it Oh beg that this Grace may be more increased in us all graces Ordinances Word Sacraments tend to keep in this love-fire and keep it a burning All these institutions serve but till love is perfect and then they cease but love remaineth Besides all this if love be not excited and kept a work carnal love will prevail a corrupt and base treacherous heart had need be watched and kept from starting back The back-bias of corruption will again recover strength For love cannot lye idle in the Soul either it must be directed and carryed forth to God or it will look out to worldly things If our love ceaseth concupiscence ceaseth not And within a while the World will become superiour in the heart and Mammon be placed in Gods room and stead be respected as our end and happiness For man cannot live but he must have some last end of his actions Nor can he long cease from owning and respecting that end But the Soul will set up another in its stead Therefore the more we desist from loving God the more we intangle our selves with other things which get strength and secure their interest in our Souls as they are confirmed by multiplied acts Therefore the love of God must still be kept a-foot that no other thing be practically preferred before him John 4.14 It must always be springing up and flowing forth 4. Observe the first declinings For these are the cause of all the
to sin live any longer therein 'T is an argument not so much ab impossibili as ab incongruo And ye are dead therefore mortify your members that are upon earth Col. 3.3 5. If dead already why should they mortify Dead that is bound to be dead So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption root and branch and to depart from all known sin 2. When the work is begun corruption is wounded to the very heart And the dominion and reign of sin being shaken off Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under grace Sin is dead where it doth not extinguish the life of grace but the life of grace doth more and more extinguish sin there its dominion is taken away though its life be prolonged for a season 3. The work is carryed on by degrees and the strength of sin is weakened by the power of grace though not totally subdued Gal. 5.17 Ye cannot do the things ye would They are not so active in sin nor delighted in it sin dyeth when the love of it dyeth and the pleasure of it is gone Now the love of sin is weakened in their hearts they hate it though sometimes they fall into it Rom. 7.15 What I hate that do I 't is inabling a Christian to dye to sin and the World every day 4. Christ hath undertaken to subdue it wholly in them and at length the Soul shall be without spot blemish or wrinckle Eph. 5.27 We and corruption dye together when Christ removeth the vail of the flesh and taketh home the Soul to Heaven 't is without spot the glorifyed saints have not one fleshly thought or carnal motion but are wholly swallowed up in the love of God Therefore let Christ alone with his work he will not cease till sin be wholly abolished The foolish builder begun but was not able to make an end it cannot be said so of our redeemer he that hath begun a good work will perfect it Phil. 1 6. and 1 Thes. 5.23 24. The very God of peace sanctify you wholly I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. When we come â—o Heaven we shall not complain of hard hearts or carnal affections or unruly desires as Naomi said to Ruth Sit still my Daughter the man will not rest till he have finished This thing Gods work now is but half done continue with patience in well doing and in time it will come to perfection Christ will not cease till all be done 4. What use the death of Christ hath to this effect to make us die unto sin and the World 1. This was Christs end He died not only to expiate the guilt of sin but also to take away its strength and power 1 John 3.8 That the interest of the Devil may be destroyed in us and the interest of God set up with more glory and triumph Now shall we make void the end of Christs death and go about to frustrate his intention which was to oppose weaken and resist sin shall we cherish that which he came to destroy God forbid There are some that abuse the death and merits of Christ for a quite contrary end than he intended namely to feed lusts not to suppress them Christ dyed to sinners they say and they resolve to be sinners still these crucify Christ afresh Heb. 6.6 They are not crucified with him that was his end Nothing maketh the Devil such a triumph as when he supposeth God is beaten with his own Weapon and that which should prove the destruction of sin proveth the great promotion of it and the great hindrance of Christ and the Gospel when poison is conveyed by this perfume The Apostle never mentioneth this abuse of grace without abhorence Rom. 6.1 Shall we continue in sin that grace may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Rom. 6.15 Shall we sin because we are not under the Law but under grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gal. 2.17 Shall I make Christ the Minister of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit a vobis haec cogitatio Calvin Christians should abhominate the thought of it as blasphemy and absurd But again others reflect upon Christs death only for the comfort of it that is but half the end you should prize the vertue as well as the comfort Paul desired not his righteousness only but his power Phil. 3.9 10. Lusts trouble us as much as guilty fears This being Christs end we should comply with it Paul gloried in the cross as by it crucifyed to the World Gal. 6.14 2. By way of representation the death and agonies of Christ do set forth the heinousness and hatefulness of sin 'T is the best Glass to discover it to us in its own colours it smileth upon the Soul with a pleasing aspect but if you would know the right complection of it go to Golgotha and as you like the agonies of the Garden and the sorrows of his cross so you may continue your dalliance with sin and indulgence to carnal pleasures 'T is a sport to us to do evil but it was no sport to Christ to suffer for it it made his Soul heavy unto death Never believe the inticing blandishments whereby it would inveigle you think of the drops of blood the tears and fears and strong cries of Jesus Christ the rending of the rocks the darkening of the Sun the frowns of an angry God Christs desertion the burden he felt when he bore our sins Christ was the Son of God knew his sufferings short and a prospect of the glory which was to ensue had no inherent guilt knew not what it was to commit sin He knew no sin 2 Cor. 4.21 Though he knew what it was to suffer for sin Cast in the dear affection that was between God and Christ and it will make you tremble to consider what he endured it pleased the Father to bruise him Oh know what an evil bitter thing it is what it will bring upon you if you allow it 3 It worketh on love It should make sin hateful to consider what it did to Christ our dearest Lord and Redeemer surely we should not think it fit to go on in that course which brought such sufferings upon Christ. By his love manifested in his sufferings he hath powerfully constrained us not to take pleasure in what put him to such pain and grief We gush at the sight of one that hath murthered a friend of ours When the Prophet saw Hazael he wept and said thou art the murtherer We hate the Jews and detest the memory of Judas the worst enemy is in our own bosoms 't is sin hath slain the Lord of Glory the Jews were the Instruments but sin was the meritorious cause In this sense we made him serve with our fins Isa. 43.24 4. By way of merit Christ shed his blood not
was inlarged by degrees for his Human Nature was still to carry a proportion with ours and therefore he grew in Wisdom and in favour with God And so all that are Christs they grow The Trees planted in the Courts of God flourish there Psal. 92.13 There 's more room made for the new Nature by degrees to exert and put forth itself Corruption is still a dying and they grow more humble more holy more solid more rational more wise in the Spiritual Life more resolved for God more Heavenly minded that they may be at more liberty for God They may lose somewhat in liveliness of gifts and vigour of Affections for these things come and go but they are more spiritual and more stedfast and more solid and seriously set to seek after God As an old Tree that puts forth fewer leaves and blossoms but is more deeply rooted But now Hypocrites do not grow beyond their first blaze yea they wither every day lose their zeal and their forwardness out of carnal ease or affection to pleasures honours or greatness of the world they lose the seeming Grace that they had before 5. Where there 's Life there are vital Operations for Life is active and stirring so Spiritual Life hath its Operations it cannot well be hid it will bewray itself in a zealous and in a constant and uniform practice of Godliness They are Idols that have feet and walk not Rev. 3.1 Some only have a name to live and are dead They that make a naked profession but are not excited to live and bring forth fruit to God They have a form of Godliness but deny the power thereof 2 Tim. 3.5 That is the power that should change their hearts and direct and order all their Actions They that are governed by the Spirit they feel this power they are enabled to bring forth the fruits of Righteousness to the praise and glory of God Look as a Worldly Man by vertue of the Worldly Spirit that is in him is dexterous in all his Affairs his Worldly Principle puts a Life into him Luke 16.9 Their employment is suitable to their Life so a Spiritual Man that hath not the Spirit of the World or a disposition that makes him eager upon Worldly things but the Spirit of God dwelling and working in him here is not the Sphear of his Activity his Cares Thoughts and Endeavours are turned into another Channel he is quickned and raised to newness of Life Rom. 6.4 The Man is more earnest more throughly set for Heaven and the Worldly Life is more over-ruled and mastered in him and the Heavenly and Divine Life prevails in him and sets him awork more and more Thus I have by comparing these two lives a little shew'd you what is that Life that we have by Christ 't is a Life that flows from Regeneration that is begun by Union with Christ that begets a sense so that a Christian he feels the Annoyances of those things that are inconvenient and contrary to this Life and begets an Appetite after the supports that should maintain it and discovers itself by growth this Life is encreased in them more and more and also it discovers itself by its Activity by making them fruitful towards God Thus you see wherein they agree Secondly Let us a little see wherein they differ 1. They differ in the state of them both for this Spiritual Life is a Life that is consistent with some degree of Death Even then when we live we are troubled with a Body of Death Paul complains of it Tho Grace hath the upper hand in the Soul yet Corruption cleaves to us still Outwardly a man cannot be said to be dead and alive altogether but a Christian yet hath sin dwelling in him and is dying to sin every day that he may live unto God And as sin decays so the Spiritual Life takes place for mortification makes way for vivification and according to the degrees of the one so are the degrees of the other The more we die to sin the more we are alive to righteousness 1 Pet. 2.24 2. There 's a difference in the dignity of this Life Natural Life what is it A benefit vouchsafed to us by God that we may have time for Repentance but yet it is but a wind that is soon blown over and passeth away Job 7.7 and a suitable expression you have James 4.14 For this Life is but as a vapour This Life is a little warm breath turned in and out by the Nostrils soon gone it is indeed a continued sickness and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life O but this is a Life that flows from God himself and is a more worthy thing it is the Life of God and as Christ liveth in the Father so we in him by the Spirit This was a Life bought at a dearer rate then the Life of Nature John 6.51 My flesh which I give for the Life of the World Nothing less then the death of the Son of God would serve the turn and therefore 't is more noble then the other Life which is called The Life of our hands Isa. 57.10 because it costs us hard labour to maintain it 3. As it differs in the dignity and value so in the Original The Natural Life is traduc'd and brought down unto us by many successions of Generations from the first Adam he was a living Soul but the last Adam was a quickning Spirit 1. Cor. 15.45 We have a living Soul by vertue of our descending from the first Adam all that our Parents could do was to make way for the Union of Soul and Body together But by this Life we and Christ are united together and he becomes a Live-making Spirit unto us 4. There 's a difference in the duration Grace is an immortal flame a spark that cannot be quenched All our labour and toil here in the world is to maintain a dying Life a Lamp that soon goes out or to prop up a Tabernacle that is always falling when we have made the best provision for it 't is taken away Thou fool this night c. This Life is in the power of every Ruffian and Assassinate that values not his own O but the Spiritual Life is a Life that begins in Grace and ends in Glory the foundation of it was laid in Justification that took off the sentence of Death Sanctification is the beginning of it the which by degrees is carried on till it end in glory where we shall be never weary of living it The outward Life tho short yet we soon grow weary of it the shortest Life is long enough to be numbred with a thousand miseries if we live to Old-age Age is a burthen to itself Eccl. 12.1 Life itself may become a burthen for some have wished and requested for themselves that they might die But no Man ever wisht for the end of this Spiritual Life Who ever cursed the day of his new
during his personal abode in the World Even then an outward ceremonious respect to his person was not so pleasing to him as a serious attention to his Doctrine and counsel and ever met with a correction and reproof from Christ rather than approbation and acceptance with him at least Christ aimed at some higher thing which was of more value and esteem with him Search all his life You read of some that desired to see him John 12.20 21 22 23. Some Greeks that had a curiosity to see his person and be more familiarly acquainted with him Now Christ teacheth that the true means to know him to Salvation was not to see with the eyes of the Body but by faith in the Spirit as lifted up to glory they impartially propound the matter to Philip and he consults with Andrew and both of them present their request to Christ but he diverts to the Doctrine of the cross and the glory that should ensue to teach them to lay aside doating on his bodily presence and to think of communion with him in his sufferings and the duty that belonged to his exaltation They came to see a man lately cryed up by popular applause and to gaze on him who was made so famous in the late triumph So when some depended upon their hearing of him and resort to his Doctrine he telleth them this would not do without other things Luke 13.26 Then shall ye begin to say We have Eaten and Drunk in thy presence and thou hast taught in our streets Yet if there be no more but kind converse or an outward resort to his ministry as to an ordinary man I know you not This acquaintance is disclaimed Some that not only heard but commended him as that forward Woman Luke 11.27 28. And a certain Woman lift up her voice and said unto him blessed is the womb that bare thee and the paps which thou hast sucked but he said Yea rather Blessed are they that hear the word of God and keep it Yea rather 't is a reproof Oh no Woman that 's a blessed thing to hear the word of God and keep it That 's not the use to applaude the person but obey the Doctrine Still he calleth for a more spiritual respect When they told him that his kindred his Mother and Brethren stood without to speak with him Matth. 12.47 to the end Christ saith Whosoever doth the will of my Father which is in Heaven the same is my Brother Sister and Mother Believing in Christ and obeying Gods will rendereth us more acceptable than if we did touch him in blood and kindred Augustine saith of the Virgin Mary Beatior Maria percipiendo fidem Christi quà m concipiendo carnem Christi Materna propinquitas c. That she was more happy in carrying Christ in her heart then conceiving of him in her womb So Mark 5.18 19. When Christ had cured a man that was possessed of a whole Legion of Devils he prayed him that he might be with him Howbeit Jesus suffered him not but bid him go home to his friends and tell them how great things the Lord hath done for thee and hath had compassion on thee Our love to Christ is better shewn not in our humane and passionate affections to his bodily presence but in performance of those religious services he requireth of us he lingered after his bodily presence but Christ expected not the offices of humane conversation but duty and obedience to his commands from him So there is a famous Instance of Christs entertainment at Bethany Mark â—0 38 to the end There were two Sisters severally imployed Martha busied in the Ministries and Services of the outward entertainment but Mary sat at Christs feet the posture of disciples and heard his word The one careful to entertain Christ in her heart the other into her house Christ where ever he came was willing to improve the opportunity and to leave some spiritual blessing behind him He came not to be feasted but to refresh Souls Martha complaineth of Mary as if her devotion had been unseasonable to leave the burden of the houshold affairs to her alone but Christ sheweth Mary's respect was more pleasing to him than Martha's hearkening to his word rather than making provision for his person Many would seem to gratify Christ with an outward and carnal respect but do not hearken to his gracious words So in other things weeping for him when he went to suffer Luke 23.28 Weep not for me ye Daughters of Jerusalem but weep for your selves and Children That would not comport with the end of the death of Christ. Which was not to be looketh upon as a spectacle of humane calamity but as a mystery of higher consideration and God looked for more noble and spiritual motions than this passionate condoling So to fight for him Peter was in a rage when they came to attacque Christ and therefore draweth on an whole Troop John 18.11 Put up thy Sword in thy sheath Peter The cup which my Father hath put into my hand shall I not drink of it Peters act seemed to express much zeal and affection to Christs person but Christ sheweth that he was appointed for an higher purpose and checketh Peter for his rashness Nay the Disciples languishing for the comforts of his bodily presence Then Christ told them John 14.15 If ye love me keep my commandments When a man is ready at our command willing to do what we would have him to do 't is a sign of his love to be up and be doing is a sure manifestation of obedience So John 20.27 Touch me not for I am not yet ascended to my Father but go to my Brethren and say unto them I ascend Mary Magdalen was now faln at Christs feet and embraced them Matth. 28.9 They came and held him by the Feet and worshipped him In an humble and affectionate devotion she hangeth about our Saviour but Christ forbids this embracing touch me not it comes of humane affection out of a compliment but Christ rejects this Testimony of her love and directs her to a more acceptable service to carry tidings to his Brethren of his Resurrection And 't is more acceptable and pleasing to him to be about our Service and doing good in our station than to be performing these offices of humane love and kindness to his person entertaining him seeing hearing him weeping for him defending him Otherwhiles he bids them come to him Luke 24.39 Handle and see for a Spirit hath not flesh and bones as ye see me have for a confirmation of their Faith 2. There is a knowing Christ after the flesh since his ascension into Heaven 1. By a naked profession of his name without conformity to his Laws There are Disciples in name and Disciples indeed John 8.31 If ye continue in my word then are ye my Disciples indeed Christ hath some Disciples who are so in reality and others who are so in shew only there is no true ground of
solid comfort but in being real Disciples others are but Christians in the letter not in the Spirit Those that are in the letter have notions of God and Christ and Heaven and Hell but they have but names and notions of these things But feel nothing of the power and life that accompanieth these things A man may profess himself a Christian and yet perish with unbelievers yea be as great an enemy to Christ as the Jews that crucified him and the heathens that worshipped other Gods a grieving of his Spirit a despising the fruits of his purchase a refusal of his holy Ordinances and an hatred of his Servants is no less offensive to him and may argue as little affection in us as either the spight of the Jews or Idolatry of the Heathens did in them to Christ. I call this profession of careless lawless Christians a knowing Christ after the flesh because 't is a meer carnal humane natural respect to Christs memory such as a man beareth to his famous Ancestours or the deceased Hero's of his Country not befitting him who is our Mediator and Lord of all things who is best remembred when our hearts are converted to him and when his Laws are obeyed such as the Jews did bear to Abraham the founder of their Nation or Moses the Law-giver of their Country Surely Abraham and Moses were as dear to the carnal Jews as Christ can be to us but Christ telleth them if you were Abrahams seed you would do the works of Abraham Joh. 8.39 And Joh. 5.46 If ye had believed Moses ye would have believed me They were Abrahams seed after the flesh not after the Spirit they were Abrahams seed after the flesh but that did avail them nothing since they did not follow his example but sought to kill him which was far from Abrahams Spirit and temper A little of mens practice is a surer rule to try by than all their fair language and complemental respect John 9.28 29. Then they reviled him and said Thou art his disciple we are Moses his disciples we know that God spake to Moses but as for this fellow we know not whence he is However he or such as He were so fully resolved to become disciples to Christ yet they would cleave to Moses John 9.28 Thus are the best of men mistaken and abused by their carnal Successours They made use of Moses his name to excuse their disobedience to Christ. It is an old trick of degenerate men to cry up the names of pious Ancestours and externally to adore the memory of Saints departed But such motives of love are but carnal when there is an apparent inconformity between you and the persons whom you would magnify We detest the memory of Annas and Caiphas Judas and such others as conspired to take away the life of Christ so did they of Corah Dathan and Abiram Ahab was accounted as wicked by them as Pilate by us Therefore to rest in a naked historical belief and meer profession of the name of Christ when there is such an apparent insubjection to his Laws 't is but a knowing Christ after the flesh owning him as the God of the country upon custom and tradition Well then Christ is never rightly entertained but when his Doctrine is received and intertained by faith though there should be an hatred of his persecutors a quarrelling for his religion you put him to more shame in your conversations and crucify him afresh every day Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh and put him to open shame A quarrelling ruffian may be ready to fly in the face of him that shall speak a disgraceful word against his Father when his own dissolute and ungracious wicked courses grieve his Fathers Spirit and shame him more than all their reproaches so many will pretend much love to Christ and in an heat quarrel be ready to venture their lives for their religion No man would have his religion despised but yet he shameth and bringeth it most into contempt that matcheth it with disproportionate practices as those are called enemies to the cross of Christ that preached Christ but yet lived in a sensual and earthly manner Phil. 3.19 2. By acts of sensitive affection in the reading or meditating on the story of Christs sufferings or when you hear his Passion laid open in a Rhetorical fashion Men at such occasions find that there is stirred up in themselves some fond pitty at his sufferings and indignation at the Jews and are ready to fly in the face of Judas that betrayed him and the Rulers and those that put him to death All this is but an humane natural respect such as we will find in our selves at any tragical representation true our false let a man but read the sad preparation of Abraham when he went to sacrifice his Son Isaac or the pittiful words and moans of Jacob when they told him that some Beast had devoured Joseph and shewed him his coat The sacking of Jerusalem by the Babylonians or how they handled that miserable King Zedekiah when they had first slain his Children before his face and then put out his eyes Or the Lamentations of Dido for Aeneas when she slew her self These storys will draw as many tears from our eyes as the story of Christs sufferings things of small importance well represented to the fancy may thus affect us And besides these light affections do not comply with Gods end in the Mystery of Redemption we are not to reflect upon the death of Christ as a tragical accident or sad story but as a well-spring of Salvation and God looketh for more noble and spiritual motions namely that we should be affected with the horror of our sins that crucified the Lord of Glory and the terror of that dreadful severity which God manifested on his own Son when he took our burden upon him and the admiration of his incomparable wisdom which could joyn his mercy with his justice the unspeakable joy of Salvation which is derived thence to us and the ardent love which we should bear to the Father who hath given his Son to die for us These are the true resentments of the death of Christ even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction as the price of our blessings and ingage our selves to God in a way of thankfulness for his great love and mercy and increase our hatred of sin having such a glass wherein to view our hatefulness now these are spiritual respects the other are but carnal such as we would shew to man pitifully handled 3. By expressing our respects more in the pomp and pageantry of outward complements rather than serious devotion or an hearty obedience to his Laws or worshipping him in Spirit and in truth This is also a knowing Christ after the flesh or a carving out a respect to him that rather suiteth with our carnal minds than his glorious estate now in
Heaven The whole genius of the Popish religion runneth this way where the worship of Christ is turned into a theatrical pomp and the simplicity of the Gospel is changed into weak and silly observances and beggarly rudiments which betray it to the contempt scorn of all considering men and is no more pleasing to Christ than the mockage of the Jews Souldiers that put a purple robe upon Christ and cryed Hail king of the Jews when they spit upon him and buffeted him In Christians 't is but to complement Christ to feast and make mirth for his memory and deck our bodies and houses whil'st we look not after rejoycing in the Spirit to be all for sumptuous Temples and costly furniture and rich Altar Cloaths and Vestments while his Laws are trampled under foot and those that would sincerely worship Christ and make it their â—usiness to go to Heaven are despised and maligned and it may be condemned to the fires 'T is not the pomp of Ceremonies but Faith and brokenness of heart and diligence in his service and living in the Spirit that Christ mainly looketh after Religion looketh more like a worldly thing in a carnal dress but the Kings daughter is glorious within Psa. 45.13 The glory of the true Church and every member thereof is in things spiritual as knowledge faith love hope courage zeal sobriety patience humility these are the true glories of the Saints not golden Images and rich accommodations and outward triumph and carnal revilings and the great thing Christ hath commended to us in his Doctrine is an holy heart and an holy life Psa. 93.5 Holiness becometh thy house O Lord for ever Not pomp and gaudry of worship but purity and holiness that 's a standing ornament 4. By herding with a stricter party whil'st yet our hearts are not subdued to God There are three places prove this Gal. 6.15 For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature And Gal. 5 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith that worketh by love 1 Cor. 7 19. Circumcision is nothing and uncircumcision is nothing but keeping the commandments of God Men hug others because they are of their party and fellowship 't is religion enough to be one of them of such a party and denomination as obtains the vogue and is of most esteem among Christians in that age yet how strict so ever our party be if our hearts be not subdued to Christ all is as nothing in the sight of God till a man be a new creature 't is but a fleshâ—y knowing of Christ a man may change his party as a piece of Lead will receive any Impression either Angel or Devil or what you stamp upon it 3. This knowing Christ after the flesh will do us no good be of no comfort and use to us as to the salvation of our Souls 1. Because God is no respecter of persons 1 Pet. 1.17 If you call him Father who without respect of persons Judgeth every man according to his works The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not judge by outward respects The Prosopon of the Jew was his knowledge of the Law and injoying the Ordinances of God The Prosopon of the Christian is his profession of respect to Christ and esteem of him but God judgeth not by the appearance but by the internal habit and constitution of the heart manifested by an uniform obedience to his whole will otherwise circumcision may become uncircumcision or Christianity as Paganism Therefore 't is not enough to profess you are for Christ of his Faction and Party for there is a Faction of Christians as well as a religion they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ without any change of heart or serious bent of Soul towards him Now this is the Prosopon according to which God may be supposed to judge for you do not think riches or poverty fear or love can so much as be supposed to be in God but profession or not profession is that he looks to 2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory namely by our respect to his commandments John 14.21 He that hath my commandments and keepeth them he it is that loveth me There 's the main other things will not pass for love though they be taken for such in the World And John 15.14 Ye are my friends if ye do whatsoever I command you Perfect friendship consists in harmony or an agreement in mind and will If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will Psa. 97.10 Ye that love the Lord hate evil and constraineth the Soul to set about every thing which it knoweth will please and honour him 2 Cor. 5.14 The love of Christ constraineth us If we do but love him and be sensible of the obligation he hath left upon us So it will be in a real spiritual love 3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh Christ being now exalted requireth a spiritual converse with him When Christ hath laid aside his mortal life we should lay aside our carnal conceits and affections There were some Jewish Impostors that Eusebius writeth of Mungrel Christians Chocabites and Nazerites who called themselves the Lords kinsmen a sort of Cozening and Heretical companions they were who for their own purposes forraged the Countrys up and down as the Gipsies now do amusing the World with genealogies and drawing the vulgar after them with many vain fancies denyed the Resurrection interpreting all said about it of the new creature pretending belief in Christ but observing the Law of Moses against whom the Epistle to the Galatians is supposed to be written And there were some that knew Moses after the flesh and seemed to pretend much zeal to the Law of Moses Now the Apostle saith they deserved to be called the concision rather than the circumcision whereof they gave out themselves to be patrons and defenders The true believers had right to that title because they had the thing signified by circumcision worshipping God with the inward and spiritual affection of a renewed heart and trusting in Christ alone for salvation who was the substance of the shadows and renouncing confidence in fleshly priviledges worship God in the Spirit and rejoyce in Christ Jesus So for Christians glorying in externals is scarce worthy the name of Christianity if they have the name not the reality 4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven It pleased him not in the days of his flesh A Divine spiritual affection doth only befit the state of glory to which he is exalted Now
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
iniquity They can look upon themselves as only objects of his wrath and hatred Now this hatred and enmity of God is seen Partly as all commerce is cut off between God and them Isa. 59 2. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear So that he will not hold Communion with us in the Spirit Partly in that he doth often declare his displeasure against our sins Rom. 1.18 For the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness And Heb. 2.2 Every transgression and every disobedience received a just recompence of reward Every Commandment hath its Trophies to shew that God hath gotten the best of sinners some are smitten because they love not God and put not their trust in him some for false worship some for blaspheming his name and profaning his day Sometimes he maketh inquisition for blood sometimes for disobedience to Parents and Governours By these instances God sheweth that he is at war with sinners It may be the greatest expression of Gods anger if he doth not check us and suffer us to go on in our sins Hosea 4.17 Ephraim is joined to Idols let him alone Word Providence Conscience let him alone Psa. 81.12 So I gave them up to their own hearts lusâ—s and they walked in their own Counsels 'T is the greatest misery of all to be left to our own choices But however it be whether God strike or forbear the Lord is already in Battle aray proclaiming the war against us Psal. 7.11 12. God is angry with the wicked every day if he turn not he will whet his Sword he hath bent his bow will make it ready He hath also prepared for him the Instruments of death He hath ordained his Arrows against the Persecutors God's Justice though it doth for a while spare the wicked yet it doth not lye idle Every day they are a preparing and a fatring As all things work together for good to them that love God so all things are working for the final perdition of the obstinately impenitent God can deal with them eminus at a distance He hath his Arrows Cominus hand to hand He hath his Sword He is bending his bow whetting his Sword Now when God falleth upon us what shall we do Can we come and make good our party against him Alas how soon is a poor Creature overwhelmed if the Lord of Hosts arm the humours of our own bodies or our thoughts against us If a spark of his wrath light into the Conscience how soon is a man made a burden and a terrour to himself God will surely be too hard for us Job 9.4 Who ever hardened his heart against God and prospered What can we get by contending with the Lord One frown of his is enough to undo us to all eternity Can Satan benefit you The Devil that giveth you Counsel against God can he secure you against the stroaks of his vengeance No he himself is faln under the weight of Gods displeasure and holden in chains of darkness unto the Judgment of the great day Therefore think of it while God is but bending his bow and whetting his Sword The Arrows are not yet shot out of the terrible bow the Sword is but yet a whetting 't is not brandished against us After these fair and treatable warnings we are undone for ever if we turn not speedâ—ly 'T is no time to dally with God We read Luke 14 31. Of a King that had but ten thousand and another coming against him with twenty thousand What doth he do While he is yet a great way off he sendeth an Embassy and desireth Conditions of peace You are no match for God 't is no time to dally or tarry till the Judgment tread upon our heels or the storm and tempest of his wrath break out upon us The time of his patience will not always last and we are every day a step nearer to Eternity How can a man sleep in his sins that is upon the very brink of Hell and everlasting destruction Certainly a change must come and in the ordinary course of nature we have but a little time to spend in the World Therefore since the avenger of Blood is at our heels let us take sanctuary at the Lords Grace and run for refuge to the hope of the Gospel Heb. 6.18 And make our peace ere it be too late Cry Quarter as to one that is ready to strike Isa. 27.5 Let him take hold of my strength that he may make peace with me and he shall make peace with me This is the first motive 2dly Gods condescension in this business 1. That he being so glorious the person offended who hath no need of us should seek Reconciliation 'T is such a wonder for God to offer that it should be the more shame for us to deny For us to sue for reconciliation or ask Conditions of peace that 's no wonder no more then it is for a condemned malefactor to beg a pardon But for God to begin there is the wonder If God hath been in Christ reconciling the World to himself Then we may pray you to be reconciled And surely you should not refuse the motion We did the wrong and God is our Superiour and hath no need of us Men will submit when their interest leadeth them to it Acts 12.20 They desired peace because their Country was nourished by the Kings Country We should make the motion for we cannot subsist without him what is there in man that God should reguard his enmity or seek his friendship He suffereth no loss by the faln Creature Angels or men Why then is there so much ado about us He was happy enough before there was any Creature and would still be happy without them Surely thy enmity or amity is nothing to God Surely for us to be cross and not to mind this is a strange obstinacy Men treat when their force is broken when they can carry out their opposition no longer but God who is so powerful so little concerned in what we do he prayeth you to be reconciled 2dly In that he would lay the foundation of this treaty in the death of his Son Col. 1.21 He hath reconciled us in the body of his flesh through Death Therefore we pray you to be reconciled God to secure his own Honour to make it more comfortable to us would not be appeased without Satisfaction Though his nature inclined him to mercy yet he would nor hear of it till his Justice were answered that we might have nothing to perplex our Consolation and that we might have an incomparable demonstration of his hatred against sin and so an help to sanctification He would have our satisfaction and debt paid by him who could not but pay it with overplus Since he hath not spared his only Son we know how much he loveth us and hateth sin Oh!
only we do not come to this Happiness by our own Earning and Purchase but as Heirs of Christ. Adam's Tenure was that of a Servant the Blessings he expected from God were meer Wages We hold Promises in another manner Our Title is by Adoption which we have immediately upon closing with Christ Joh. 1.12 by vertue of our Sonship Rom. 8.17 Not by Merit but free Gift Rom. 6.23 2. A full Tenure As Children under Age differ but little from a Servant but we come then as Heirs to our full Right A Child though he be an Heir and owner of all his Father's Inheritance in hope yet as long as he is a Minor or under Age he differeth little or nothing from a Servant in point of Subjection and as to free Government and Enjoyment of his Rights and Goods But now to this Inheritance we come as meet Heirs They distinguish of Jus Hereditarium and Jus Aptitudinale an Hereditary Right and an Aptitudinal Right Now when we have believed suffered and been exercised enough we shall receive our full Inheritance being made meet for it Col. 1.12 3. A sure Title It was given us by the Father and purchased by the Son and we hold it by this Teâ—ure for ever God the Father gave it Luk. 12.32 Fear not little Flock 't is your Father's Pleasure to give you a Kingdom And Christ hath purchased it Heb. 9.15 It is left us as a Legacy by him Joh. 17.24 And he liveth for ever to be the Executor of his own Testament Heb. 7.25 So that now we are past all Danger when once admitted into Possession III. Here is the Description of that Happy Estate we are invited unto Where observe First The Notion by which 't is expressed 't is a Kingdom What can be thought of more Magnificent and Glorious than a Kingdom 'T is called a Kingdom 1. Partly with respect to Christ who is our Head and Chief in whose Glory we shall all participate and share in our Places and Capacities Jesus Christ is King of Kings and Lord of Lords and we shall Reign with him as Kings For he hath made us a Royal Priesthood 1 Pet. 2.9 And Revel 1.6 He hath washed us in his own Blood and made us Kings and Priests unto God And Revel 5.10 And hath made us unto our God Kings and Priests and we shall Reign with him 'T is begun on Earth spiritually but 't is perfected in Heaven gloriously where the Saints shall be as so many Crowned Kings 2. And partly with respect to the very thing it self Our Blessed Estate shall be an Estate of the highest Dignity and Dominion of the fullest Joy and Content that Heart can wish for We have no higher Notions whereby to express a Blessed and happy Estate And therefore our Eternal Glory whereof we are Partakers is thus set forth especially to counter-ballance our mean and low Estate in the World Jam. 2.5 God hath chosen the Poor of the World to be rich in Faith and Heirs of a Kingdom The Saints shall have Dominion in the Morning Psal. 43.14 They shall sit with Christ as Kings upon the Throne to execute the Judgment written Oh! How should this warm our Hearts with the Thoughts of these things 3. Partly with respect to our Loss by the Fall In the Creation God put Man in Dominion but by subjecting our selves to the Creature who was made to be under our Feet we lost our Kingdom and are become Slaves under the power of Brutish Lusts and till our Blessed Estate we never fully recover it again but then we are absolutely free and at liberty to love and serve God Well then 't is no mean thing Christ inviteth us unto but unto a Kingdom which we shall all joyntly and severally possess There are two quarrellous Pronouns Meum and Tuum Mine and Thine which are the occasion of all the Strifes in the World These shall be excluded out of Heaven as the common Barrettors and Make-bates There is no Envy no Uncharitableness There one cannot say to another This Part of this Glorious Kingdom is mine That is yours For every Heir of this Kingdom shall be as much an Heir as if he were sole Heir Here we streighten others as much as we are enlarged our selves But there each one hath his full Proportion in that Blessed Estate each hath the whole and the rest never the less As the same Speech may be heard entirely by me and all as the Light of the Sun serveth all the World Another hath not the less because I enjoy the whole of it Secondly The Adjunct of this Kingdom is That it was prepared for us The word signifieth made ready God made ready this State of Happiness long e're we were ready for the Possession of it Eternal Love laid the Foundation of it Merit of infinite Value carried on the Building and powerful and effectual Grace still pursueth the Work in our Hearts For we must be prepared for the Kingdom as well as this Kingdom prepared for us So that in short this Kingdom was prepared for us 1. By the Father's Love 'T was his own Love and most free Goodness that inwardly moved him to do all this for us Luk. 12.32 'T is your Father's good Pleasure 2. By the Son's Merit and Mediation who died that we should live together with him 1 Thess. 5.10 3. By the Sanctification of the Spirit by which we are fitted for this Estate 2 Cor. 5.5 1. The Father's Love The Preparation is abscribed unto God 1 Cor. 2.9 The things which God hath prepared for them that love him And Heb. 11.16 For God hath prepared for them a City Particularly by God the Father So Matth. 20.23 It is not mine to give but to them for whom it was prepared of my Father The Father's Act may be thus conceived God loved us so much as he decreed to give Christ for us that by his precious Blood he might purchase and acquire for us a Blessedness in Heaven and in the Fulness of Time accordingly sent him into the World for that end and bound himself by Eternal Paction and Covenant that all that believe in his Name should have this Kingdom This was the Preparation of his Decree 2. Jesus Christ by way of Execution of this Decree maketh a further Preparation when by his Death he purchased it and by his Ascension went to seize upon it in our Name Joh. 14.2 I go to prepare a Place for you As Christ by his Death did purchase a Right and Title to Heaven so by his Ascension he prosecuteth and applieth that Right He is gone as our Harbinger to take up Rooms for us As the High-Priest entred into the most Holy Place with the Names of the Children of Israel upon his Breast and Shoulders and with the Blood of the Sacrifices So he hath entred Heaven with our Names to present the Merit of his Blood continually and to pour out the Spirit to fit us for Glory This is his Errand and
Business in Heaven and he is not unmindful of it 3. The Spirit prepareth us without which all the rest would come to no effect For it is the Wisdom of God to dispose all things into their apt and proper Places Therefore the Persons are prepared as well as the Place Rom. 9.23 Vessels of Mercy which he hath aforehand prepared unto Glory He worketh Faith in their Hearts giveth them a Title and by sanctifying prepareth them for the Possession and Enjoyment of it He that worketh us for this self-same thing is God 2 Cor. 5.5 Thirdly The Application or Appropriation of this Preparation to the Persons that shall now enjoy it For You Which respects not only the Qualification but the Persons 1. Not only for such as you but for you particularly In the general Heaven was prepared for Believers God never intended Unbelievers should have such a Glorious Estate Such as love the world do not prize nor long for this Happiness and therefore 't is fit they should never enjoy it for though the preparation be a work of abundant Mercy yet that mercy is so tempered and limited by his Wisdom and Justice that it will not permit him to give such holy things to Dogs or cast Pearl before Swine No 't was prepared to be enjoyed only by Believers and holy ones 2. For you personally and determinatively This is most agreeable to Christs scope and sense for all the Conditions were also prepared for them God did elect us to Faith and Holiness as well as to eternal Life Faith is the fruit of Election not a cause he did not choose us because we were holy or because he did foresee that we would be holy but that we might be holy Eph. 1.4 That being sanctified and renewed by the Spirit we might be placed in the new Jerusalem For you in Person that is Christs meaning Fourthly The Antiquity or ancientness of this preparation From the foundation of the world that is from all Eternity for the Scripture goeth to the highest point of time unto which we can ascend in our thoughts so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As 't is expresly said Eph. 1.4 Before the foundation of the world The Phrase is ordinary in Scripture and is as much as to say From all Eternity or before any time was for Gods purposes are as he is eternal and without beginning therefore if we speak of Gods intention and purpose it was before all worlds Those that understand this For you that is for persons so qualified will deny the meaning of the Phrase to be That the dignities of the Kingdom of Heaven were designed to be the reward of all the faithful Servants of Jesus Christ before all worlds and they that know the Scriptures cannot but conclude that from all Eternity he made choice of us to be justified sanctified and glorified The Elective Love of God is of an ancient standing even from all Eternity and therefore most free there being nothing in the Elect before they had a being to move his Love towards them and this will be the glory of his Grace at that day that we are invited into that Estate that was prepared for us long before and who are we that the thoughts of God should be taken up about us so long since Tit. 3.2 Which God that cannot lie promised before the world began So 2 Tim. 1.9 Who saved us and called us with an holy Calling according to his purpose and Grace which was given to us in Christ before the world began He Indented then with Christ to bring us to what we shall at last enjoy but if any morosely insist upon the Phrase because it doth not necessarily signifie Eternity we must then understand that though the Purpose of God were from everlasting yet the things designed and acted by him they take their beginning in time or with time and so the words must be understood 1. Of preparing the place which shall be the state of the Blessed The third Heaven is the dwelling place of the Saints which was framed about the beginning of the Creation so good and gracious was our God that he did not make Man or Angel 'till he prepared a place convenient for them Or 2. To the Promise presently made upon Adam's fall but the former Exposition is more simple Well then you have heard what Entertainment the faithful shall have from Christ at his Coming so far as our dull Minds can conceive of it and with weak and Imperfect words can express it to you Now let us see what Use we may make of all this VSE 1. Let us be convinced that there is such an Estate and will be such a Time and that there is no true Blessedness but this enjoyment of God in the Kingdom of Heaven that we shall then have The World hath been much puzled about disputes of Happiness and the way to it The Philosophers some placed it in Knowledge some in that Vertue which they knew some in Pleasure some in this some in that Austin out of Varro reckoneth up two hundred eighty six Opinions about the chief good They erred thus because they sought it in so many things whereas it consists in one The enjoyment of God and because they sought it in this World where all things are mortal and frail and we can find not one thing that can make us compleatly happy This discovery was left for the Scriptures which teach us that our Happiness lyeth in God alone and that our perfect enjoyment of him in Body and Soul is reserved for Christs coming when there is a perfect Conformity to God and Communion with him 1 Joh. 3.2 Beloved we are now the Children of God but it doth not appear what we shall be but we know when he shall appear we shall be like him for we shall see him as he is The Lord revealeth his Truth to us in the Word but before we can be convinced of it we must be enlightned by the Spirit for spiritual things can only be spirtually discerned 1 Cor. 2.14 We may talk of these things by rote one to another and have an assent to them which is call'd a Non-contradiction though not a positive understanding and Conviction of the truth of them Believest thou this Joh. 11.26 2. When we believe it let us look for it and long for it and live in the hopefull expectation of this blessed time when all these things shall be accomplished Therefore if we believe such a thing we must long for it and live in the hope of it Titus 2.13 Looking for the blessed hope Hope sheweth its self 1. Partly by frequent and serious thoughts and delightful Meditations of the thing hoped for Thoughts are the Spies and Messengers of Hope it sendeth them into the Land of Promise to bring the Soul tydings thence 'T is impossible a man can hope for any thing but he will be thinking of it for 't is the nature
given to Christ as Scholars in his School He is the great Prophet and Doctor of the Church Certainly Christ loveth the honour of this Chair he counteth it an honour to be our Prophet It is his Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren Christ he came out of the Bosom of God to shew his Mind and Heart he is called the Apostle and High-Priest of our Profession Heb. 3.1 Christ taketh the Titles of his own Officers Tho he be Lord of the Church yet he is an Apostle He counteth it an honour to be a Preacher of the Gospel God's Legat a latere the Son of God is first on the Roll of Gospel-Preachers He laid the Foundation of the Gospel when on Earth he teacheth now he is in Heaven others teach for him Christ counts it his Liberty to teach He is to be a Light to the Gentiles He doth not teach the Ear but the Heart he is still to nurture us and bring us up He is an excellent Teacher he doth not only set us our Lesson but giveth us an Heart to learn the Scripture is our Book but Christ is our Master and we shall see wondrous Things if he doth but open our Eyes 3. We are to be Children of his Family A Master is not so careful as a Parent This was the thing propounded to allure Christ to the work of Redemption Isa. 53.10 He shall see his Seed he shall have a numberless Issue and Progeny Tho all are Benonies Sons of Sorrow and Christ died in the Birth yet this was his Privilege He shall see his Seed Jesus Christ hath a great Family take it altogether Rev. 7.9 A great Company which none could number redeemed out of all Nations and Kindreds and People and Tongues Christ is wonderfully pleased with the fruitfulness of his Death It is his great triumph at the last Day Heb. 2.13 Behold I and the Children which God hath given me It is a goodly sight when Christ shall rejoice in the midst of them and go with this glorious Train to the Throne of the Father Jesus Christ is our Brother and our Father By Regeneration and the Merit of the Cross our Father but in the Possession of Heaven our Brother We are Co-Heirs with him 4. We are given to him as the Wife of his Bosom As a Father giveth the Daughter whom he hath begot to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands other Wives bring a Dowry but Christ was to buy his Spouse As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-Skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse to be redeemed by his Blood the Infernal Goliah was to be slain Eve was taken from Adam when he lay asleep so when Christ was a dying the Church was as it were taken out of his Side He was willing to die that his Spouse might live Christ left his Father at his Incarnation his Mother at his Passion to make the Church his Spouse As a Man leaveth Father and Mother and cleaveth to his Wife This Honour Christ getteth by the Power of his Spirit it costs him long wooing David had bought Michal with the danger of his Life yet he was fain to take her away from Phaltiel 2 Sam. 3.13 c. The Devil hath gotten Christ's Spouse into his Hands Christ by his Spirit is to rescue her and oblige her to Loyalty Hereafter is the great Day of Espousals the Bride's and the Lamb's Hope Christ's Honour as well as our Comfort is but incompleat now Then he shall present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.27 Christ is now decking her against that time We are to accomplish the Months of our Purification Odors and Garments are to be brought out of the King's Treasury Esther 2.12 5. We are to be Members of his Body Next to that of the Son of God there cannot be a greater Title than Head of the Church Poor Creatures that Christ will take us into his own mystical Body to quicken us enliven us and guide us by his Grace If he were a Head to all things that had been somewhat Col. 2.11 He is the Head of all Principality and Power But he is their Head for the Church's sake And gave him to be the Head over all things to the Church Eph. 1.22 over them to us He counteth himself not perfect without us Which is his Body the fulness of him that filleth all in all that we should be called the fulness of Christ He esteemeth himself as â—â—aimed and imperfect without us He treateth his Mystical Body with the same respect as his Natural that was raised ascended glorified so shall we for the present he is grieved in our Miseries as well as we exalted in his Glory and so he communicates to us and with us 1. Vse Admire the Love of God in this Donation 1. Of God the Father that he should bestow us upon his own Son As Christ pleadeth it to the Father so should we plead it to our selves we were God's and he gave us to Christ. Electing Love is the sweetest others were his as well as you Psal. 36.7 How excellent is thy loving-kindness O God! That God should cast a Look on you 2. Of God the Son that he should take us as a Gift from the Father and as a Reward of all his Services Nothing could be more welcom than the tender of Souls Consider nothing could be added to the greatness of him who was equal with the Father the Privileges of the Incarnation were but as so many milder Humiliations but his main Reason was to gain an interest in Souls nothing else could bring Christ out of Heaven into the Manger the Wilderness the Cross the Grave What was his Reward for all his expence of Blood and Sweat He came from Heaven took our Nature shed his Blood Christ is very thirsty of an interest in Souls Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied This is enough I do not begrudg my Pains my Temptations my Agonies A Woman safely delivered after sore and sharp Labour forgetteth all her past Sorrow for joy of the Birth Christ longed till his Incarnation feasted himself with the thoughts of his Free-Grace Prov. 8.31 Rejoicing in the habitable parts of his Earth and my delights were with the Sons of Men. Afterwards he longed for his Passion Luke 12.50 I have a Baptism to be baptized with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I straitned till it be accomplished His Delight was with the Sons of Men. 3. Bless the Spirit for his attesting witnessing working the Comfort of all this in all our Souls We have the
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
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