the world Our whole Life was appointed for this end and all the time we spend here is worse than lost if it be not imployed and used for this end 'T is now Preparation time these are the Months of our Purification for our Immortal Souls therefore our continual care should be to make ready Secondly We may deferr this work too long we cannot begin it too soon The foolish Virgins would get Oyl in their Vessels but it was too late Never any complained of beginning with God too soon many could have wished they had known the wayes of Righteousness sooner Rom. 13.11 Many have judged the time past more than enough 1 Pet. 4.3 Thirdly 'T is not so sleight and easie a thing to get to Heaven as the World imagineth Mat. 7.14 Strive to enter in at the streight gate for many shall seek to enter and shall not be able Many deceive themselves 't is not so broad as the Opinions of some as the practices of more would make it and the carnal hearts of all would have it Broader or narrower it cannot be than Christ hath left it In the General a man may come much too short none go over Oh! when you do but consider that many are afar off Eph. 2.13 and some are near as Christ told the young man Thou art not far from the Kingdom of Heaven and others are scarcely saved and some enter abundantly it concerns us therefore to take heed to our selves Fourthly This is your Wisdom There is a great deal of doe in the World about Wisdom Job 11.12 Vain man would be accounted wise A man cannot endure to be counted a Fool will sooner own a Vice in Morals than a weakness in Intellectuals Now Wisdom lyeth in Providence and folly in Negligence especially in weighty matters These wise Virgins provided Oyl in their Vessels and the wise Builder built upon a Rock They are wise in Gods account whatever the World thinketh of them that are wise for Heavenly things and govern their hearts and ways exactly Eph. 5.14 15. and they are fools that never mind the good of their Souls What would you have us do I will only press you to three things 1. Let your Belief be sound and firm to the great Articles of Christianity 't is Faith enlivens all our notions of God John 6.69 We believe and are sure that thou art Jesus the Son of God 2. Let your Resolutions for God be unbounded Psa. 119.112 You never knew a man fall off from God but he loved some secret Lust some corruption was left unmortifyed though for the present it did not appear to the party himself this in time will break out and cause some scandalous fall 3. I would have you put it out of all question by the lively Exercise of your Grace and by your diligence in the spiritual Life Phil. 2.12 and in time 't will grow up into an evidence 2 Pet. 1.5 Luke 13.3 Nothing will yield you comfort but the exercising and increasing Grace SERMON II. MATTH XXV v. 3 4. They that were foolish took their Lamps and took no Oyl with them But the wise took Oyl in their Vessels with their Lamps NOT only the openly wicked those that eat and drink with the Drunken are rejected but those that have some shew of Godliness yea hopefull beginnings but not improved is the drift of this Parable We have considered wherein the ten Virgins agree now wherein they differ They had so much Wisdom to take their Lamps with them but so much Folly as to take no Oyl in their Vessels These Vessels were annexed to their Lamps or that part of the Lamp which was kindled and lighted By the Lamps are meant outward Profession Matth. 5.16 by the Oyl the Spirit called the Anointing which abideth in us 1 Joh. 2.27 Now the foolish Virgins are such inconsiderate Christians as content themselves with the Name and blaze of outward Profession neglecting the great work within namely an inward principle of Grace which should maintain their Profession before men and their Uprightness before God they had only some transient motions of the Spirit or inclinations to that which is good enough to keep up their present Profession but not to hold out and suffice at Christs coming But the wise Virgins that had Oyl in their Vessels with their Lamps are sound and solid Christians who with the Lamps of external Profession are careful to be furnished inwardly with the Graces of the Holy Spirit 1. Doctrine 'T is not enough to have Oyle in our Lamps but we must have Oyle in our Vessels also 2. Doctrine This will be found to be our true Wisdom and the other to be the greatest folly For the first point That 't is not enough to have Oyl in our Lamps but we must have Oyl in our Vessels also Let me explain this point in these Propositions 1. Profession must not be neglected both the wise and the foolish took their Lamps with them burning Profession is twofold Vocal and Real Vocal Rom. 10.9 If thou shalt Confess with thy Mouth and believe with thy Heart Christ will be owned by those that are his Christs followers need not be ashamed of avowing their Master Faith should not and Love cannot be smothered and hidden therefore Profession is as necessary as Believing in its kind Again there is a Real Profession not so much by word of Mouth as by constant Practice and Conversation so Christians are bidden to shine as Lights Phil. 2.15 This is for the glory of God Mat. 5.10 and the Honour of Christ that it should be so therefore the Apostle prayeth 2 Thes. 1.11 12. Wherefore we Pray alwayes for you that our God would count you worthy of this calling and fullfill all the good pleasure of his goodness and the work of Faith with Power that the Name of the Lord Jesus Christ may be glorified in you 'T is not meant of the illicite acts but the Fruit that it produceth and 't is for the honour of the Truth Suitable Practice joyned with Profession puts a Majesty and splendor on the Truth and recommendeth it to the Consciences of Beholders Titus 2.10 Adorn the Doctrine of God our Saviour 'T is not so much by good words and expressions that Christians do put a loveliness and beauty upon the wayes of God as by ordering their wayes with all strictness and gravity So that this fair Profession is of great use especially the real part it is an evidence that all is right within for the breaking out of sin and folly in the Life clearly evidenceth the power and prevalency of unmortified Lusts in the Heart Therefore we must keep our Lamps burning the foolish and the wise did both well in that 2. A Profession of Godliness though never so glorious should not be rested in without a saving work of Grace upon the the Heart to maintain it there was the folly of one sort of Virgins that they were contented with having Oyl in their Lamps
some special way of operation Rom. 5.5 And 1 Cor. 2.12 Now we have not received the spirit of the World but the Spirit of God that we may know the things that are freely given us of God And Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you A believers Body and Soul is the Spirits Mansion-house and those that have the Spirit to dwell in them not to come upon them at times are in an abiding state of Grace The Spirit came upon Balaam at times Num. 24.34 but in his People he makes his abode He doth act in others as a Spirit assisting but not as a Spirit inhabiting He dwelleth in his people The Spirit is often promised to dwell in our Hearts not only for a season but for ever John 4.14 The water that I shall give him shall be a Well of water springing up to everlasting Life Mark the Spirit doth not give a Draught but the Spring not a Dash of rain that is soon dryed up but a Well not a Pond that may be dryed up at length but a Fountain that ever keepeth flowing so that we shall never thirst more it shall quench his thirst after worldly Vanities and Delights These things grow tastless the more of the Spirit we have The Spirit of Christ as the Fountain doth make this Grace enduring in its self and in its effects a Well of inexhaustable fulness and refreshment So John 7.38 He that believeth in me out of his belly shall flow Rivers of living water Not a petty refreshment for a season but his Spirit to dwell in us as a full Fountain to flow forth for the refreshment of himself and others Though the Ocean be in God yet there is a River in the Saints in Christ there is plentitudo fontis in us plentitudo vasis if we find any remission of the Comforts of this Spring it 's through our own Pride and Unbelief and Idleness John 14.16 17. I will give you another Comforter that he may abide with you for ever The Spirit will not change his dwelling place This is such a degree of Grace as the unregenerate World cannot receive 4. This inward Principle is expressed with respect to the Instrument which is the Word of God so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 the ingrafted Word The root of the matter is within 't is not the word heard only or the word obeyed only will save us but it must be an ingrafted Word 't is not bound on but ingrafted 't is not enough to yield some present Obedience to it but it must be rooted in us So in that notable Promise Heb. 8.10 I will put my Laws in their minds and write them upon their hearts The Writing is the Law of God the Tables are the Minds and Hearts of men that is the understanding and will and rational Apetite and this is written by the Finger of God there where is the Source and Original of all moral operations of all thoughts and affections and inward motions there is the Law of God written in those parts of the Soul where the directive Councel and the imperial commanding power of all humane actions resideth there will God write his Laws in lively and legible Characters and what is the effect A man becometh a Law to himself he carryeth his Rule about with him and hath a ready and willing mind to obey it Psa. 37.31 The Law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it he unfeignedly loveth what is commanded of God and hateth what is forbidden by him 5. The work its self is sometimes generally expressed by these Notions 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature 2 Cor. 5.17 when a man is thoroughly framed anew in all his Faculties And 1 Joh. 3.9 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abiding Seed not a vanishing affection but a remaining seed and 't is called a good Treasure Math. 12.35 There is a stock that supplyeth holy Thoughts Words and Actions As a man that hath a bad Treasure of Corruption the more he spends the more 't is encreased so a man that hath a good stock he bringeth forth holy Thoughts Words and Actions And 't is called a new Heart and a right Spirit Psal. 51.10 Ezek. 36.26 27. and 't is called a sound heart Psa. 119.80 There is a slight heart and a sound heart which is not only opposed to the shows of Hypocrites but to the suddain pangs and half dispositions of Temporaries when Grace beareth an universal soveraignty over us inclining the heart to love and please and serve God 6. Sometimes the work is particularly expressed by the several Graces of the Spirit all which are comprized in Faith and Repentance Acts 20.21 Teaching them Repentance towards God and Faith in our Lord Jesus Christ Repentance towards God because by it we return to the Duty we owe to our Creator and Faith in the Gospel notion doth principally respect our Redeemer and his mediation for us By Repentance we return to the Duty injoyned by the Law from whence we are fallen and by Faith we apprehend the Love of Christ and what he hath done for us By Repentance we are set in joynt again as to our Obedience to the Law-giver and by Faith we close with and are united to our Redeemer without which we cannot be accepted with God Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant If you ask me What is this Oyl in the Vessel that we must have to qualifie us to meet the Bridegroom at his coming Answ. 'T is Repentance mortifying our inward Lusts and Faith working by Love 1. Repentance mortifying our inward Lusts that in newness of Life we may glorifie God therefore called Repentance from dead works Heb. 6.1 By common Grace men may cast off all outward evils escape the pollutions of the World but are never really and inwardly changed in their natures 'till the Spirit of Christ worketh this Grace in the Heart they are but as a Sow washed 2 Pet. 2.22 there is an inclination to wallow in the Mire of carnal delights again 'T is possible a man may see such an excellency in Christ and be so affected at the hopes of his Mercy and melted at the thoughts of his Love as to cast off outward gross evils which the World liveth in but this is but the Sow washed the heart is not changed Lust for a while may be benummed seem quenched but 't is not deadned 't is not weakned If ye through the Spirit mortifie the deeds of the Body Rom. 8.13 as appeareth by its breaking out again with the more violence 2. Faith working by Love that is the great principle of Gospel-obedience True Grace doth not lye hid in the Soul in lazy habits but sets the Soul awork for God upon the apprehension of
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
upon them It is an horrible abuse Remember the Breach of Vzzah God is jealous even of a Circumstance in his Institution Christ himself had his Call to authorize him Thou hast sent me into the World therefore much more should you have a Call to authorize you If the Work doth not lie within the compass of your Office you do not glorify God and cannot please him and it will be ill for your account you cannot when you die say as Christ John 14.7 I have glorified thee upon the Earth I have finished the Work which thou hast given me to do You do not glorify God with any thing but that which he hath given you to do It is notable that Christ would not intermeddle out of his Calling When one came to intreat him to speak to his Brother to divide the Inheritance with him he said to him Luke 12.4 Man who made me a Judg or Divider over you Who was fitter to judg than Christ yet this was not the Work he came about If Troubles arise you cannot suffer them comfortably All the Disorders abroad will lie in a great measure upon your Score Invading of Callings hath been the source of those Mischiefs that abound among us Augustine saith Pax est tranquillitas Ordinis when all things keep their Place In natural Things Elements when out of their place breed Confusion the Sea out of its place makes an inundation and the Air out of its place imprisoned in the Bowels of the Earth causeth an Earthquake It is true in this Case also when Men are out of their place it begets Confusion and Disorder Never do I look for the Peace of the Church and Power of the Gospel till Men have learned to keep within the compass of their Callings You pretend Gifts and Abilities if you have a desire to the Work for the Work 's sake why do you not submit to the regular way of sending The Angel that appeared to Cornelius biddeth him send for Peter Acts 10.5 Why did not the Angel teach him himself His Commission was only to bring a Message from God not to preach the Gospel that was Peter's Work therefore he sent him to Peter Nay Christ himself sendeth Paul to Ananias Acts 9.6 If any should usurp the place of an Ambassador without the Prince's Leave and Command it would be accounted horrible Pride No Prince can endure a Servant whom he hath not chosen and how then can Christ take it well at your hands It is but an Itch of Pride if we search it to the bottom There are regular ways of exercising your Gifts in private Meditation and Family-Instruction and gracious Conferences by way of interchangeable Discourse with less Pride and Usurpation and more spiritual Profit and Comfort than in publick Sermons Vse 3. Advice to Ministers and People 1. To Ministers Strive to make out your Calling to your People to evidence it to the Consciences of your Auditory by your Sincerity and Success 1. By your Sincerity 2 Cor. 4.2 We have renounced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the Truth commending our selves to every Man's Conscience in the sight of God Success is not in our power but yet our Aim should be sincere Delight not in vain Applause let not this satisfy thee but that others may feel the Power of Truth Let it not satisfy thee when thy Hearers go away and say O how learnedly how eloquently with what subtilty and sublimity of Reason doth he preach what excellent Gifts of Memory Wit Elocution This did not satisfy Christ. Christ had made an excellent Sermon a Woman in the Company cries out Luke 11.22 28. Blessed is the Womb that bare thee and the Paps that thou hast sucked But he said Yea rather blessed are they that hear the Word of God and keep it It is far better when they go away from hearing to be more mindful of themselves than of us of what is spoken to their Consciences rather than what are our Gifts condemning themselves rather than commending us bewailing their own Hearts and Lives rather than applauding and admiring our Sermons smiting their own Breasts and saying not so much How well hath he preached but how ill have I lived how carnal am I subject to Sin 2. By Success This you should cover above all things this is the Seal of your Ministry in the Peoples Consciences Every Ambassador sent out from a Prince hath not only Instructions and Commands but his Commission sealed So a Minister must not only look to his Instructions to preach the Gospel but for a Seal of his Ministry as his Letters of Credence and Recommendation Now our Seal is Spiritual as all other the parts of our Administration are What is this Spiritual Seal God's owning and blessing our Endeavours 2 Cor. 3.1 2 3. Do we begin again to commend our selves or need we as some others Epistles of Commendation to you or Letters of Commendation from you Ye are our Epistle written in our Hearts known and read of all Men. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of Stone but in the fleshly Tables of the Heart Success in the Hearts of the People doth authorize our Commission So 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 This is a proof that we come to you in Christ's stead and speak in his Name and Power It is not who can speak most finely and plausibly but most effectually to the Heart 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power That is the Evidence not luscious Gifts Carnal Men may have these for the good of the Body that have no inward Calling I remember Paul putteth the false Teachers upon this Experiment and proof of their Calling 1 Cor. 4.19 I will come to you shortly if the Lord will and will know not the Speech of them which are puffed up but the Power I will not examine them by their Speech but by the spiritual Efficacy of their Ministry which is the chiefest sign of God's Approbation and Blessing not their Pomp and Eloquence And therefore this is the Seal that you should look after 2. Here is Advice to the People to own them that are called and sent to you in the Name of Christ. Own their Persons by a cordial submission to them Heb. 13.17 Obey them that have the Rule over you and submit your selves for they watch for your Souls as they that must give an account In the particular Places where you are disposed by the Care of Providence they are sent by God to you There is much in the Designation of God's Providence and Cohabitation is an excellent Friend to
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a
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
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
he was Wise Powerful and Good but they were unhappy in their determination of his Worship they sat a brood and proved but Fools They professed themselves to be Wise but became Fools Rom. 1.22 While they intended him Honour they carved to him the greatest contempt whilst they would express him in the Image of the Creatures they dishonoured him Natural Light is but small in it self and Corruption maketh it less They knew nothing of the misery of Man and the Remedy by Christ our Fall in Adam Original Sin and the Work of Redemption were Mysteries to them they could not dream of these things when they were revealed they counted them Foolishness They spoke of Vertue as a moral Perfection of Vice as a stain of Nature but nothing of Righteousness and Sin as relative to the Covenant of God God used the Heathen as Instruments to put Nature to the highest extent How may we pity them that they could go no further and admire God's Mercy to us that we being weaker than they in natural Gifts are yet stronger in Grace that a Boy out of a Catechism should know more than they Their Misery was great in abusing the Light of Nature our Misery will be greater and Damnation double if we abuse the Light of Nature and Grace 2. Above the Jewes whom God acquainted with his Statutes above all other Nations They knew little of the Name of God in comparison of what we know Therefore Moses desires to know God's Name Exod. 3.13 And it is said Judges 13.18 Why askest thou after my Name seeing it is secret The Divine Glory was hidden and under a Vail In those Appearances of Christ little was known in respect of what was known at his Incarnation It is spoken in reference to the present Dispensation Some notice they had of this Mystery God acquainted them with his Name by degrees as Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them God had made himself known by other Names to the Fathers by the Name of God Almighty the Name IEHOVAH that should be an Appellation among his gathered People giving a Being to his People and making good his Promises Afterwards I am the God of Abraham the God of Isaac the God of Jacob as more relating to the Covenant Afterwards Jer. 23.5 6. I will raise up to David a Righteous Branch this is the Name whereby he shall be called THE LORD OVR RIGHTEOVSNESS Then God will be known by his Grace justifying his People and accepting them for Christ's sake But in the New Testament all is open and clear he is called the God and Father of our Lord Jesus Christ Ephes. 1.5 Then God the Father and the Mediator were clearly made known Alas the Jewish Church knew little of the Doctrine of the Trinity the Distinction of the Persons the Quality of the Mediator the Way of Salvation What they knew was obscured and the Doctrine of the Messiah horribly depraved Vse Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place What would be our Condition if we had not the Scriptures among us We should be no better than Salvages in the Wilderness or as the Body without the Soul the Earth without the Sun God might immediately have revealed himself to Man he that made the Heart can instamp it with the Knowledg of his Will But he would state his Doctrine into a setled Course that we might not coin Oracles to our selves or obtrude Fancies on others We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy whereunto ye do well that ye take heed as to a Light that shineth in a dark place 2 Pet. 1.19 He knoweth to what Liberty we incline in preaching Divine Things No more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those divers Ways and Manners wherewith God spake in times past to our Fathers by the Prophets Heb. 1.1 After the closing of a perfect Canon there needed nothing but ordinary Revelation This is sufficient to Salvation if there were no Book else if the World were full of Books and this only were wanting there were no certain way nor Rule to Heaven Here is God's Heart discovered to us and our Hearts to our selves it is a ray of the Face of God in Christ. John 1.18 No Man hath seen God at any time the only begotten Son of God that lay in the Bosom of the Father he hath declared him Satan hath been ever maligning this Light that he might more securely domineer in the World Christ undertook he would declare God's Name to his Brethren and here he hath done it O let it it come with Divine Authority upon your Hearts in all the Precepts Promises Threatnings of it that you may come to a nearer sight of God and your selves 4. Observe The Necessity of a Divine Light before we can understand the Things of God I have manifested thy Name c. 1. There must not only be an outward sure Rule of Doctrine but an inward Light We can have no savory Apprehensions of the Things of God till Christ himself become our Teacher the Son of God must always be the Interpreter of his Father's Will He is the Word that speaketh to the Heart All Men by Nature are ignorant of the Name of God without any saving-Knowledg Ephes. 5.8 Ye were sometimes Darkness not only in the Dark but Darkness it self but now ye are Light in the Lord that is enlightned by his Spirit This is proper to the Elect those who are given to him The Church is Christ's open School the Scriptures our Book the Ministers are the Ushers and Christ is the inward Teacher Some are only taught by the Ministers others are taken aside and taught by Christ himself in private His Publick Lectures are read to all Hearers but the Elect are taught of God John 6.68 Lord to whom shall we go thou hast the Words of Eternal Life Others may hear the Word but they perish in their own blindness and unbelief Some play the Truants in Christ's School they will not hear they pass Judgment on themselves Acts 13.48 As many as were ordained to Eternal Life believed The whole City was met to hear but none believe but the Elect and the Apostle doth not say As many as believed were ordained to Eternal Life but as many as were ordained believed It is not given to all Matth. 13.11 It is given to you to know the Mysteries of the Kingdom of Heaven but to them it is not given All the Difference is in the Will of God so that the Scholars in this kind are the Called according to his Purpose Christ's teaching is of no larger extent than his Father's Election Some School-masters besides their common Care do teach such Children a-part as they love most they take them and point with the Finger So doth Christ manifest himself to those that are
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
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 might enjoy the World always They have their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.2 They discharge God of all his Promises and look for no more A thousand Worlds will not satisfy a craving Heart but a Child of God is content with the least Mercies but not satisfied Contentment respects God's Allowance but this is not their portion they do not murmur but yet they desire more A Reprobate's Portion will not serve the turn Nothing is more acceptable to a Carnal Heart in conceit than to live here for ever and to delight themselves in Meat and Drink and the Sports and Glory of the World Now this is quite contrary to the Example of Christ a Disposition that seeketh to make the Life and Death of Christ of none effect Christ came from Heaven to Earth to fetch us to Heaven if thou cleavest to the World Christ's coming is in vain he lived in a poor Estate to teach us to despise the World his Life was a Sermon of Mortification he died to deliver us from the present World he ascended that we might follow him with our Hearts while we live here 2. The Courage of Christ's Example He was not for the Humor of that Age. John 8.23 Ye are from Beneath I am from Above ye are of this World I am not of this World He speaketh to the carnal Jews that looked for a Pompous Messiah that should maintain their Worship and State and deliver them from the Roman Yoke and Servitude Christ was not a Messiah for their turn if Christ had complied with their Humors he had been more generally received So a Christian's Courage is a Counter-motion to the Fashions and Humors of the Age. We must not be afraid to be singular in Holiness So was Christ Acts 2.40 Save your selves from this untoward Generation not only in purpose and thought of Heart but externally in course of Life When Men are afraid to estrange themselves from the corrupt and carnal Courses of the World that are in fashion they do not write after Christ's Copy What Father would endure his Son should be intimate with his Enemies and symbolize with them in Practice and Conversation Therefore you must look to this you are in danger Christ's Example is only left upon Record and the World's Example is before your Eyes living Examples work much and taint insensibly The Prophet complained Isa. 6.5 Wo is me for I am undone because I am a Man of unclean Lips and I dwell in the midst of a People of unclean Lips An estrangement in course of Life will draw trouble upon you but Persecution is not as bad as Hell nor is Man's Wrath to be feared as much as God's Judgments Carnal Men may make great Profession of the Name of Christ but they humour the World 1 John 4.5 They are of the World therefore speak they of the World and the World heareth them they comply to humor the Carnal World in their inveterate Customs and Superstitions Vse 2. To press Christians not to conform to the World It is Paul's Exhortation Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not conformed to the World It is a sad thing when Christians are cast into the World's Stamp and Mould to symbolize with them in Practices and Affections Two things you should take heed of The World's Spirit and the World's Courses and Practices First The World's Spirit A Man is Good or Evil according to the disposition of his Heart Phil. 3.19 They mind earthly things The Apostle doth not describe Carnal Men there by any notorious scandalous Sin but by the inward frame of the Spirit This is most odious in the Eyes of God the Carnal Conversation is an effect of a Carnal frame of Spirit first Men mind Earthly Things and then in time they come to hate the Gospel and to symbolize with the World in Practices 2 Tim. 4.10 Demas hath forsaken us having loved this present World James 4.4 Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with God Whosoever therefore will be a Friend of the World is the Enemy of God Now the Frame of the Heart may be known 1. By the working of the Thoughts Counsels and Deliberations Therefore we should observe what we think of and meditate most upon Inventions serve Affection As the Heart is so are the Thoughts and Counsels A worldly Man is always thinking of the World and framing endless Projects how to grow great and high Therefore it is said 2 Pet. 2.14 They have an Heart exercised with covetous Practices that is always plotting how to bring the World into their Net As the Apostle would have Timothy to exercise himself unto Godliness 1 Tim. 4.7 that is to be much in consulting and contriving how to carry on the Holy Life with most advantage So their Hearts are exercised with covetous Practices that is with worldly Purposes and Thoughts All Sins do more or less discover themselves by the Thoughts for a Man will deliberate to accomplish that which he aimeth at and chiefly VVorldliness occupieth the Thoughts for it is a serious Madness full of carking and caring and vain Projects VVhen our Saviour would represent a VVorldling he bringeth him in musing Luke 12.17 18. And he thought with himself saying I will do thus and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum mire appositum saith Beza for a worldly Man is always framing Dialogues within himself between his Reason and his carnal Desires Distractions in Worship are chiefly ascribed to Covetousness Ezek. 33.31 With their Mouth they shew much Love but their Heart goeth after their Covetousness The Prophet instances in that Sin tho other Lusts withdraw the Heart and distract in Hearing as unclean Glances vain Glory c. Words are but Thoughts expressed there is a quick intercourse between the Mind and the Tongue Now it is said John 3.31 He that is of the Earth is earthly and speaketh of the Earth There is nothing of Heaven in their Thoughts nothing in their Language and Communication a heavy Clod cannot move upward of it self Observe the drift of your Thoughts your first and last Thoughts Morning and Evening what Guest haunteth you in Duties When the Heart is deeply engaged the Mind cannot be taken off from thinking 2. By your esteem When a Man prizeth worldly Things when you over-rate them have too greatning Thoughts of the World the Devil is at your Elbow and the Spirit of the VVorld is set a-work Happy is the People that is in such a Case Psal. 144. ult VVhat is the Treasure of the Soul Carnal men have no savour of Christ. God's People sometimes may be taken with a glittering shew of worldly Things but their solid esteem is in Christ he is their Treasure the Soul feasts it self with the Riches of Grace To a Carnal Heart heavenly things are but a Notion it worketh no more than a Dream To a gracious Heart the Substance of the VVorld is but a Fancy John
the Affections are scattered to other Objects it is Adultery the Wife of the Bosom is defrauded of her Right So it is Spiritual Adultery when the World hath intercepted your Delight and you go a whoring after it It is Idolatry to divert our Trust and Adultery to divert our Delight Worldliness is expressed by both terms Adultery and Idolatry Psal. 73.27 28. Thou hast destroyed all them that go a whoring from thee but it is good for me to draw near to God Estrangement of affection from God is called there going a whoring from God and opposed to delight in Communion with God And it is Spiritual Idolatry Col. 3.5 Mortify your earthly Members Fornication c. and Covetousness that is Idolatry And Ephes. 5.5 No covetous Person that is an Idolater shall inherit the Kingdom of Christ and of God Therefore tho we do not run into gross Sins we must watch against these Distempers lessening of our care of and delight in Heavenly Things 2 ly Pray God is the best Guardian and Keeper he must watch over our watching Psal. 141.3 Set a Watch O Lord before my Lips and keep the Door of my Mouth Our Security lieth in the restrains of his Grace and the conduct of his Spirit 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Give your Souls to Christ to keep it is our best Jewel it is fit it should be in safe Hands In every Prayer we do anew charge Christ with our Souls the Heart is best kept when commended to Christ. To quicken you consider how weak the highest Saints have been when God hath loosed his Hand and left them to themselves David was an Holy Man a Grown Man a Saint of long standing of many Experiences yet he was overcome by his Eyes Joseph was a Youth a Servant had a fair Opportunity which David wanted he did not tempt but was tempted yet he resisted Gen. 39.9 How shall I do this Wickedness and sin against God Who would have thought that Lot that was kept Righteous in Sodom should have miscarried in the Mountain where there was none but his own Family God sometimes will shew us such Instances that we may learn to wait and depend on him 5. Obs. The Necessity of God's keeping Christ would never make a Prayer to his Father for it if it had been in their own Power to keep themselves It is God must keep us if he doth but leave us to grapple with a Temptation in our own strength we are soon gone Keep them from Evil. This Point hath been of often recourse in this Prayer therefore I shall be the briefer in it First How God keepeth us Secondly Why God keepeth us First How God keepeth us God hath many ways of keeping us but they may be reduced to two either by his Spirit or Providence 1. All the inward Work is dispatched by the Spirit by the Power of which he suppresseth Inclinations to Sin and layeth on restraints of Grace Gen. 20.6 I withheld thee from sinning against me So in his People he weakneth the Power of Sin prevents us by the counsels of his Grace from giving consent leaves the awe of Grace upon the Soul to weaken the Power of Sin Jer. 32.40 I will put my fear into their Hearts that they shall not depart from me and giveth actual strength when tempted 2 Cor. 12.9 My Grace is sufficient for thee and when we fall God raiseth us that we perish not Sometimes God lets us fall as a Father when the Child is busy about the Fire puts his Finger to a Coal that he may be afraid of it It is one of his Methods to bring us to Heaven to make us taste of Sin 's Bitterness David prayeth Restore unto me the joy of thy Salvation and uphold me by thy free Spirit Psal. 51.12 2. By his Providence 1. He removeth the provoking Occasions and Objects of Sin Psal. 125.3 The Rod of the Wicked shall not rest upon the Lot of the Righteous lest they put forth their Hand to do Iniquity We need this outward Help if we had oftner occasions we should be more angry more voluptuous more worldly 2. Violent Temptations are not permitted where he seeth we are most weak As Jacob drove as the little Ones were able to bear 1 Cor. 10.13 God will not suffer us to be tempted above what we are able but with the Temptation will make a way to escape that we may be able to bear it He doth not give us into the Enemies Hands and leave us to the Malice of Satan or the Violence of Men all is guided with Wisdom and Care And 3. By with-holding Occasions and Opportunities when Temptation hath prevailed Job 33.17 That he may withdraw Man from his purpose and hide Pride from Man When we have conceived a purpose God hindreth the Execution such Disappointments are a great Mercy Secondly Why God alone must keep us 1. From the Nature of God he is able 2 Tim. 1.12 I know he is able to keep that which I have committed to him 1 Pet. 1.5 Who are kept by the Power of God Jude 24. To him that is able to keep you from falling He is wise 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptation God is skilful and well verst in this Work God is faithful and will not fail 2 Thess. 3.3 The Lord is faithful who will stablish you and keep you from Evil. Our Establishment and Preservation from damning Sins is among the Blessings of the Covenant his Faithfulness lieth at stake 2. From our Weakness We cannot keep our selves We are so weak we are apt to consent to Lusts or to faint under Afflictions We can no more stand against Satan than a Lamb can against a Wolf The World hath a treacherous Party in our own Hearts The best things are most dependant a Sheep not a Wolf a Vine not a Bramble a Saint he is always depending Vse 1. Do not forfeit God's keeping This may be done therefore we pray Mat. 6.13 Lead us not into Temptation God as a Judg puts us for our Exercise under Satan's Hands as a Malefactor is put into the Serjeant's Hands if he will not be ruled this is a Spiritual Excommunication Partly to cure us of Self-confidence or resting in our own strength we use to try Men that boast with an heavy Burden so doth the Lord Judges 10.14 Go and cry unto the Gods whom ye have chosen let them deliver you in the time of your Tribulation Partly to cure us of neglect and unthankfulness when we do not take notice of God's keeping when God hath lent us his Grace and we think we are not beholden to him as if a Man is weary and another should lend him his Staff to go by and thereupon he should begin to slight him He taketh no notice of his Preservation that doth not walk
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
is to sanctify God when we can say he is thus and none like him Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession with the distinct Excellency that is in it above all other Religions in the World God counts no Assemblies in the World to be like the Church therefore we should be always studying the Excellencies and Perfections of God that we may see there is none like our God That Phrase Who is like unto thee is twice used in Scripture Of the Church Deut. 33.29 Who is like unto thee O People saved by the Lord And of God Micah 7.18 Who is a God like unto thee who pardoneth Iniquity c. The Church should in gratitude return this upon God where is there such a Pardon to be had such a Satisfaction for Conscience and such a Fountain of Holiness Christ and the Church are thus brought in mutually pleasing themselves in one another Cant. 2.2 Christ begins with the Church As the Lilly among the Thorns so is my Beloved among the Daughters It is not meant in regard of scratching as if the Church were in the midst of Thorns but by way of Comparison Look as a Lilly excells Thorns so the Church excells all the World And then the Church begins Verse 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons Look how much the Fruit-bearing Tree excells the barren and rotten Trees of the Forest so doth Jesus Christ excell all others Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures IV. Whether a wicked Man remaining wicked may be convinced of the Truth of the Word I should think they can have no absolute Assurance till they have some Work of Grace because that is the Fruit of Grace Col. 2.2 That your Hearts might be comforted and knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the Acknowledgment of the Mystery of God and of the Father and of Christ. 2 Cor. 4.4 If our Gospel be hid it is hid to them that are lost 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned He receives not the things of God that is doth not perceive them with demonstration nor receive them with acceptation A natural Man may have an Opinion a light Conjecture a slight Conviction upon his Heart enough to beget an Awe so as he knows not how to contradict the Truth of the Scriptures but not an absolute Assurance of the Truth of the Word It is Christ's Sheep only that are able to distinguish his Voice John 10.27 My Sheep hear my Voice and I know them and they follow me They that look upon the Scripture in the Light of the Spirit they are only able to see that it is from God We may convince them and use preparative Inducements but they cannot be absolutely assured of the Truth of the Doctrine and that for two Reasons 1. Because all external Arguments without the Light of the Spirit work but an humane Faith He that inspired the Scriptures must open our Eyes to know them and incline our Hearts to believe them otherwise we shall look upon them but as a Traditional Report Isa. 53.1 Lord who hath believed our Report The Church maketh Report What is the reason wicked Men do not entertain it 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things Men may speak of Christ by hear-say as a Parrot talks after a Man but it is the Spirit only that must reveal him to the Heart The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry as by the inward Illumination of the Spirit So Christ himself saith John 16.13 Howbeit when the Spirit of Truth is come he shall guide you into all Truth Christ had brought it out of the Bosom of the Father and had taught them by an external Ministry but the Comforter was to bring it into their Hearts to lead them into all Truth Therefore tho carnal Men may have a rational Conviction and may be so over-powered with Reason that they cannot contradict the Word and so far understand it as to be condemned by it yet they have not an absolute Assurance it is accompanied with Atheism Doubts and Dissatisfactions 2. Because the Spirit worketh not by way of Certioration and full Assurance but when he sanctifieth And therefore the Apostle saith 1 Thess. 1.5 Our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance It cleanseth and sanctifieth the Heart And in the Text it is said Sanctify them through thy Truth thy Word is Truth Where-ever there is an inward plenary Conviction there is the Spirit and where the Spirit of God works he changeth the Heart It is true a wicked Man remaining carnal may have common Gifts from the Spirit Heb. 6.4 They may be inlightned and taste of the heavenly Gift and be made Partakers of the Holy-Ghost and taste the good Word of God and the Powers of the World to come They may be able to make use of the Model and Form of Knowledg that is in the Brain but there is not an absolute Assurance This partial Conviction is soon lost it is led in by Man and led off by Man A natural Man being in the Church may have great Presumption and Probability he may know nothing to the contrary why it is not God's Word nay he may in Bravery die for his Profession but he dies in his own Quarrel and for his own Humor not for the love of the Truth because it is his not because it is God's because his own Profession may not be disparaged But a true Certainty they cannot have such as is affective transforming setled Vse 1. To wicked Men that stagger about the Truth of the Scriptures and are haunted with a Spirit of Atheism and continued Doubts 1. Wait upon common Grounds Consent of the Church and probable Arguments You ought out of respect to search into it whether it will be found to be the Word of God or no. You read in Jugdes when Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he rose out of his Seat If a King's Letter threatning great Peril were brought to a Man he doth not know whether it be the King's Letter or no but because the Peril is great he will enquire further into the Matter So when the Word of God is brought unto you propounding everlasting Hope threatning everlasting Death this should make you wait enquire and see if it be the Word of God or no. We venture far for great Gain upon a probable Hope If there were but a loose probability of having a great Prize for a Shilling a Man
would venture upon that probability Now here is not only a possibility of gaining but you are threatned with horrible Torments everlasting Death and Horror more than is propounded in any Religion Do not think this is a foolish Credulity the Simple believeth every Word there is none more foolishly credulous than the Atheist and the Antiscripturist who withhold their Assent from the Word of God upon very slight Reasons and venture their Salvation upon them 2. Do not in such a Matter rest upon the Credit of any Man but seek to have a firm Ground in your Consciences an inward Certioration from the Spirit of God Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledg and in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sence Wait till you have an inward feeling He that is led by a Man into the acknowledgment of the Truth will be led off again by Men. There will be no stability till you have an inward Assurance 2 Pet. 3.16 Beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Child of God should have some Ballast in his own Spirit some Ground and Experience upon which he durst venture his Soul Labour for this proper Ballast and Stedfastness of your own And for your Comfort let me tell you if you with a humble and pious Mind wait upon God you will not want it long He that with a sincere mind and studiousness of his own Salvation desires to find out the Truth of the Scriptures certainly God will settle him Vse 2. Here is Advice to the People of God 1. Prize this way of Dispensation bless God for it that the Rule of Faith is put into a setled Course the greatest Gift next the Lord Jesus Christ that the World ever had The Scriptures are God's Charter given to Man the Evidence of his Happiness by which he holds Heaven and Grace and all his Privileges in Christ. Tho the Bible alone were extant in the World here were sufficient Direction a Doctrine full enough to guide us to Happiness and tho all the World were full of Books if the Bible only were wanting you would have no sure Doctrine Some Books are of Satan's inditing they that are full of Filthiness and Folly Other Books smell of Men there is not any other Book in the World but hath something of Man in it and a humane Spirit But this is all of God this is the Truth the Touchstone of Words and Deeds Other Writings speak Man's Heart but this speaks to Man's Heart with a Divine Power this is the Book that is the best discovery of God's Heart to us and our own to our selves it is the Touchstone not only to try Doctrines but to try all Mens Dispositions how we stand affected to him 2. Rest in the certainty of this Doctrine We are foolish Creatures and would give Laws to Heaven and indent with God to believe upon our own Terms Look as the Devil would indent with Christ Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So we indent with God If it be his Word let God testify it by some Oracle or some visible Dispensation We think it were better and that the World had more Assurance when God spake in divers manners than when the Canon and Rule of Faith is closed up and he speaks by Writing only and not by Voice No God's Terms are surer than if a Man should come from Hell and speak to them We are apt to think if a Messenger should come up in Garments of flaming Fire and preach of the Horrors of the World to come then there would be no Atheists but there is a far greater certainty in such a Dispensation as we are now under Luke 16. 30 31. If one went unto them from the Dead they will repent And he said If they hear not Moses and the Prophets neither will they be perswaded tho one arose from the Dead Satan still appears to the blind World in horrible shapes to terrify them so would we look upon this as an horrible shape as the malice and cunning of the Devil Nay it is surer than if an Angel should come from Heaven to preach the Gospel to us for that would not be such an absolute Assurance Gal. 1.8 For tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed Nay it is more sure than an Oracle from God tho that is as sure in it self because it is from the true God yet it is not so sure to us 2 Pet. 1.19 We have a more sure Word of Prophecy More sure than what Than Visions and the Voice from the excellent Glory He alludes to that Voice which came from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased Ay but saith he We have a more sure Word of Prophecy Therefore rest in this way of Dispensation do not blame God as if he had ill provided for the Comfort and Safety of the Church 3. Improve it to a solid Hope and Comfort it is the Word of God and venture upon it If you be deceived God hath deceived you as the Prophet saith Jer. 4.10 Venture upon the Promises of God entertain the Precepts of it as if God himself had spoken them 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe When you hear any particular thing prest out of the Word entertain it as if God spake from Heaven What will you venture upon God's Word in a way of Suffering And what Lust will you thwart and crucify that God by his Word commands SERMON XXVIII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth NOW I proceed to the Arguments that prove the Scriptures to be the Word of God First Some are Extrinsical and do lie without the Scriptures Secondly Some are Intrinsical and lie within the Scriptures themselves as being taken from the Matter and Form of them First Extrinsical Arguments There I shall shew you I. That God hath owned the Scriptures for his Word II. The Church hath owned them as God's Word III. The Malignant World in their way hath owned them that is upon that respect they have opposed them I. God hath owned them several ways By the wonderful Success of that Religion which the Scriptures establish Preservation Miracles Accomplishment of Prophecies Promises and Threatnings by Concomitancy of Grace Testimony of the Spirit by particular Judgments and Punishments of those which have abused the Scriptures First By the wonderful Success of that Doctrine and Religion which the Scriptures do establish Certainly if we think that
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
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
as we list without Law and Rule He came to restore us to obedience to bring us back again in heart and life to God Luke 1.75 He hath delivered us from the hands of our enemies that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine I came not to destroy the law but to fulfil it Matth. 5.17 His example He came to do what God had commanded and to teach us to do the same Matth. 3.15 For thus it becometh us to fulfil all righteousness and Heb. 58.9 Tho he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal salvation to them that obey him 2. Christ dispenseth by vertue of his merit regeneration or the spirit of holiness that all new creatures might voluntarily keep this law tho not in absolute perfection yet by sincere obedience This Grace is dispensed to put us into a capacity of loving pleasing and obeying God this is that he promiseth in the new covenant Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them so Jer. 31.33 I will put my law in their inward parts and write it in their hearts He doth not say I will prepare them another law as if the old law of God were to be abandoned and abolished and some other precepts substituted in their Room no but to make them conformable to it in heart and life the new man is created after God for this end and purpose Eph. 4.24 fitted to obey the law so that the great Blessing of the Gospel is Grace to keep the law 3. None enter into the Gospel State but those that intirely and readily give up themselves to do the will of God and therefore none can have benefit by the sin-offering and satifaction of Christ but those that consent to return to the duty of the law and live in obedience to God Surely God never pardoneth any while they are in Rebellion and live under the full power and dominion of sin no they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident for the way of entring into the new covenant is by Faith and Repentance and Repentance is nothing else but a sincere purpose of new obedience or living according to the will and law of God 'T is defined to be a breaking off of sin Dan. 4.27 and therefore the Scripture runs in this strain Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return to me saith the Lord and I will abundantly pardon and Isa. 1.16 Wash you make you clean and then tho your sins were as scarlet they shall be as white as snow The least that can be gathered from these places is That a serious vow and thorough resolution of new obedience is necessary to begin our interest in the Grace of the new covenant 4. The more we fulfill our covenant vow and resolution by obeying the law our right is the more clear and evident and more confirmed to us our participation of the blessings of the Gospel is more full and our comfort more strong Psal. 119.165 Great peace have they that love thy law and nothing shall offend them and Gal. 6.16 as many as walk according to this rule peace and mercy be upon them God loveth us the more the more we obey his law 'T is holiness maketh us more amiable in his eyes and the Objects of his delight God loveth us as sanctified rather than pardoned we love him as pardoning and forgiving so great a debt to us but he delights in holiness or the impress of his own image upon us Prov. 11.20 The upright in the way are his delight When the spirit hath renewed us according to the Image of God we are made objects of his complacency now we know Gods love by the effects and therefore the more we act and draw forth this grace the more God rewardeth our obedience with the sense of his love and the comforts of his Spirit The sum of all Religion is to love God and to be beloved of him to love him and obey him is our work and to be beloved of him is our reward and happiness Now the one followeth the other John 14.22 23. Lord how is it that thou wilt manifest thy self to us and not unto the world Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As we increase in Holiness and Obedience we increase in the Favour of God 1. VSE is Information it informeth us of several important truths 1. That the law is a law of perfect purity and holiness for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so David Psal. 119.140 Thy law is very pure therefore thy servant loveth it and Psal. 19.8 The commandment of the Lord is pure inlightening the eyes It must needs be so if we consider the Author of it God himself and every thing that hath passed his hand hath his Character and Impress upon it 't is a law not only fit for us to receive but for God to give 't is the copy of his holiness It is all one with the image of God which man had in innocency now the image of God consisted in righteousness and true holiness Adams Principle of Obedience was also his law and rule he had that written upon his heart which was afterwards written upon tables of stone and therefore if a man would cleanse his heart and way he must study the Word of God Psal. 119.9 By what means may a young man cleanse his wâ—y by taking heed thereunto according to thy word 'T is not guide his way but cleanse his way for even the youngest are defiled Mans heart naturally is a sink of sin and there is no way to make his heart clean and his way clean but by taking Gods counsel in his Word A young man that is in the heat and strength of his lusts may learn there how to be purified and cleansed 2. That this law standeth in force We are freed from the condemning but not from the directing power thereof but it always remaineth as a rule of our new obedience Surely 't is in force now for there is no liberty given to men to live in sin God will not spare his people when they transgress it by scandalous or hainous sin Prov. 1.31 Therefore they shall eat of the fruit of their own way and be filled with their own devices Tho they be the dearly beloved of his soul the eternal punishment shall not be inflicted upon them yet they shall smart for the breaches of his law On the other side they find much incouragement comfort and peace when they set
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.
so Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me in the land of uprightness They that would walk circumspectly and incur no blame from God and hazzard to their souls need ever to seek direction from God according to his Covenant we need such teaching as hath with it leading and such direction as hath with it strengthning unto obedience such as will not only help us to understand the general rule but also how to apply it to particular actions that no part of our duty may be left upon our selves and this only can we have from the Spirit of God who directeth and leadeth us in all our choices and actions Well then whosoever would walk in a regular course of life in an exact obedience to all the commands of God and do nothing but what is all perfectly good and acceptable in Gods sight must thus beg for the leading of his gracious and sanctifying Spirit who is the only Fountain of all Goodness and Holiness to direct him and assist him in every turn and motion of his life 3. The Necessity of it because we are inabled to guide our selves the way of man is not in himself Jer. 10.23 It is not in man that walketh to direct his steps The Metaphor of leading is taken from the blind or the weak the blind who cannot see their way must have one to lead them and the lame who tho they can see yet cannot walk of themselves but must have one to help them the ignorant Traveller needs a guide and the weak Child a Nurse to attend upon him 'T is true the Children of God are light in the Lord besides their natural Reason they have some Understanding of the Way of Godliness but yet to a steady constant course of Obedience all strict and righteous living we need to be directed by the good Spirit to make that light which we have both directive and perswasive 1. Directive Tho we have a general understanding of our duty yet to make use of it in all particular cases needeth new Grace from God the Heathens were wise in generals Rom. 1.20 They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations and their practical inferences from these general truths their foolish heart was darkned and professing themselves to be wise they became fools And tho the people of God have greater advantages by that knowledg they have from the Scripture whereby they are made wiâ—e unto salvation and get more by Gods putting his Laws into their minds in Regeneration whereby they become light in the Lord yet being not impeccable and having many mixtures of sin yet remaining in every faculty in particular cases are apt to err and turn out of the way being in part ignorant and heedless and too often blinded by their own rebellious lusts and passions Therefore they desire that God would not leave them to themselves but warn them of their snares and dangers that they may still keep the path of life without defection or turning aside Psal. 119.133 Order my steps in thy word and let not any one iniquity have dominion over me They would not only have their path right but their steps ordered as not their general course wrong as those who walk in the way of everlasting perdition so not a step awry they would not miss the way to Heaven either in whole or in part Men that have such a tenderness upon them see a continual need of Gods Counsel which careless and slâ—ght spirits do not they would not be corrupted by their covetousness or sensuallity or ambition these things blind us in particular cases tho they see their way or know their duty in the general Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin and to keep them in exact Obedience for all our general light pride or passion or sensual and worldly inclinations may make us err 2. That our light may be perswasive and overcome temptations and inclinations to sin Alas how weak are our arguings and how easily are our considerations of our duty overborn when a temptation sets our lusts a work and come on upon us with fresh strength We see what we should do but yet we are carried away by our rebellious affections to do the contrary or through sloath and negligence omit to do that which conscience calleth for at our hands Poor truth is taken captive and held prisoner detained in unrighteousness Rom. 1.18 It may talk like a man in chains but hath no power can do nothing to break the force of the temptation but now the spirits leading is lively and effectual to be led is to be excited moved stirred forward yea effectually inclined to do those things which please God he leadeth us not only monendo by warning us of our duty or inlightning our minds but movendo by inclining our hearts The Holy Ghost doth inlighten our minds and warm our affections and purge away their impurities we are moved that we may move and we receive the impression of his Grace that we may act and do the things he inclineth us unto this powerful leading the Saints beg Psal. 119.34 35. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart Make me to go in the path of thy commandments for therein do I delight Gods teaching begets Obedience and he sheweth us the path of life and he maketh us to go in it 'T is such direction that giveth strength that exciteth the sluggish will and breaketh the force of corrupt inclinations it removeth the darkness which corruption and sin have brought upon the mind and maketh us pliable and ready to obey yea it giveth not only the will but the deed In short it engageth us in a watchful careful uniform and constant Obedience 4. The nature or manner how the spirit performeth the office of a guide or leader to us He guideth us partly by his word and partly by his inspirations and motions or the light of internal Grace By his Word that containeth the matter of his guidance and direction Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path Mark there is path and feet not only direction for our general choice and course but our particular actions and mark also the notions by which the word is expressed lamp and light We have the light of the Sun by day and we make use of a lamp or candle by night whether it be day or night in all conditions as well as in all actions here is a sure direction therefore the word is called the Sword of the Spirit now this is the light the Spirit maketh use of partly the inward inspirations and motions of his grace that we may have a spiritual discerning 1 Cor. 2.14 Besides the outward letter there must be an inward light that the understanding be opened as well as the Scriptures
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
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
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
Well then this is our Happiness to see God and Christ with Eye and mind ocular vision maketh way for mental mental for fruition and fruition for love and joy and that accompanyed with all manner of felicity Alas now we have dull and low conceptions of God are little Transformed by them or weaned from fleshly and Worldly lusts could we see God in all his Glory nothing would be dreadful nothing would be snaringly or inticingly amiable to us any more 1 John 2.6 Whosoever sinneth hath not seen God nor known him We can hardly get such a sight of God now as to prevent heinous and wilful sins but then shall see him and him grow more holy and God-like 2. The tast which we have by Faith draweth on the Soul to look and long for a full injoyment They are sweet and ravishing as apprehended by Faith but what will they be when injoyed by sight Moses his first request was Tell me thy name afterwards shew me thy Glory now we scarce know his name but then we shall see his Glory A little Christ hath told us who hath seen God and is with God and is God himself Math. 11.27 This little doth not satisfy but inkindle our thirst to know more especially if this knowledge be joyned with Experience 1 Pet. 2.3 If we have tasted that the Lord is gracious This sets the Soul a longing for a fuller draught and we still follow on to know more of God Hos. 6.3 5. Point If we have Faith we may be sure that hereafter we shall have sight For God will not disappoint the Soul that looketh and longeth for what he hath promised and not only looketh and longeth but laboureth and suffereth all manner of inconveniency and is willing to do any thing and be any thing that it may injoy these blessed hopes Would God court the creature into a vain hope to his great loss and detriment More distinctly 1. 'T is Faith that maketh us mind sight or regard the things of another World When they were perswaded of things afar off they Imbraced them There is a twofold life commonly spoken of in Scripture as being in man The Animal life and the Spiritual life The Animal life is the life of the Soul void of grace accommodating its self to the Interests of the body Jude 19. Sensual having not the Spirit as to the power and Pomp of the World heighth of rank and place riches pleasures honours or such things as are grateful to sense Our Spiritual life is a principle that inableth us to live unto God to act towards him to make his Glory our Chief Scope his favour as our felicity and happiness These two lives are governed by sense and Faith the Animal by sense the Spiritual by faith So that Reason is either debased by sense or sublimated and raised by faith sense carryeth and inclineth the Soul to the pleasures honours profits of the present World Faith directeth it to the Concernments of the World to come hereunto all cometh the distinction of the outward man and inward man The Animal life is cherished by the comforts of this life the other by the life to come see 1. Cor. 2.14 But the natural man receiveth not the things of the Spirit of God So 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Well then 't is Faith that breedeth an heavenly Spirit so that a man is made heavenly in his walkings heavenly in his thoughts heavenly in his supports heavenly in his discourse heavenly in his expectations Faith doth not a little Tincture a man but he is deeply drenched by it and Baptized into an Heavenly Spirit 2. 'T is Faith that prepareth us for sight For 't is a kind of Anticipation of Blessedness oâ— fore-injoyment of our everlasting estate Therefore called Heb. 11.1 The substance of things hoped for God by Faith traineth us up for sight first we live by Faith and then by sight Faith now serveth instead of Vision and Hope of Fruition it maketh our Happiness in a manner present though it doth not affect us in the same degree that the Life of Glory or vision will do yet somewhat answerable it worketh The Life of Glory is inconsistent with any misery But the Life of Faith inableth us to rest quietly upon God and his gracious promises as if there were no misery where it hath any efficacy and vigour no allurement and terrour can turn us aside but we follow the Lord in all Conditions with delight and cheerfulness the expectation cannot affect us as the injoyment doth but in some measure it doth Rom. 5.3 We rejoice in hope of the Glory of God The beatifical vision transformeth us 1 John 3.2 We shall see him as he is and be like him So doth the sight of Faith 2 Cor. 3.18 Beholding as in a glass the Glory of the Lord we are changed into his Image and likeness The one nullifieth sin the other mortifieth sin 3. 'T is Faith giveth a right and title to the things expressed by sight there is a charter or certain grant of Eternal Life written with Christs Blood sealed by the Spirit offered by God accepted by Faith Sealing offered and accepted standeth valid and ratified The Heirs of promise are described to be those who run for refuge to take hold of the hope that is before them Heb. 6.18 All that take Sanctuary at his grace and are resolved to pursue it in Gods way That is to continue patiently in well doing Rom. 2.7 Faith giveth the first consent which is after verifyed by a constant and unwearyed pursuit after this Happiness Those who entertain a King make reckoning of his Train The winning of the Field is ascribed to the General under whose conduct the Battle was Fought so the promises run upon Faith which beginneth and governeth the whole business Well then many catch at it by a fond presumption but have no title till Faith and that Faith no cold speculation and dead opinion about Heaven but a lively working Faith Certainly we do but talk of Eternal Life we do not believe it if our most industrious care and serious thoughts and constant and active endeavours be not turned into this Channel or if we do not believe it so as to prize it and prize it so as to seek after it and seek after it in the first place Matth. 6.33 This must be our great scope do all things to Eternal ends 2 Cor. 4.18 While we look not to the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal 6. Those who have Faith must walk by it For Faith is here considered as working and putting forth its self We walk that is we live for in the dialect of the Hebrews this life is a walk vitam nostram componimus we must govern and direct our lives
Furnace because there was a Fourth there one that was as the Son of God If a Fiery Furnace be a comfortable place when Christ is there what will Heaven be when Christ and we shall be there to all Eternity Again this presence maketh way for enjoyment 'T is not a naked sight and speculation we are coheirs with Christ Rom. 8.17 We shall be like him live in the same state participate of the same glory Servants may stand in the presence of Princes but they do not make their followers their fellows and consorts with them in the same glory Solomon could only shew his glory to the Queen of Sheba but Christ giveth it us to be enjoyed Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest love that David could shew his Friends was to admit them to his Table 2 Sam. 9.8 Thou shalt eat Bread at my Table continually said he to Mephibosheth and so to Barzillai He put him upon his own Mule and caused him to sit upon his Throne 1 Kings 13.35 Thus Christ dealeth with us we sit upon his Throne we are feasted at his Table with unmixed delights In how much better Condition are we than Adam Adam was in Paradice we in Heaven Adam was there among the Beasts of the Earth we with God and his holy Angels Adam was thrown out of Paradice we never out of Heaven 'T is no matter if the World leave us not a Room to live in among them they cast us out many times but Christ will take us to himself Again if this presence of Christ be no small part of our Happiness let us more delight in it We injoy his presence in the Ordinances this is to begin Heaven upon Earth Therefore let us begin our familiarity here 2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body This is one of the plainest Texts to prove That separated Souls as soon as they are out of the Body do injoy Bliss and Glory There are a sort of men in the World who are so drowned in sense that they cannot believe things to come either questioning the Immortality of the Soul or else which is a step to it asserting the sleep of it And all because they so fancy it to be tyed to the Body as that it cannot exercise its functions and operations without it Those that deny the being of the Soul or the abiding of it after the Body is dissolved I shall not handle that now But to those that grant the abiding of the Soul but in a deep sleep without any sense and feeling of good or evil I must shew the falshood of this opinion or else all that I shall say will be to no purpose Therefore I shall handle these three things 1. That the Soul is distinct from the Body 2. That the Soul can live and exercise its operations apart from the Body 3. That the Souls of the Saints actually do so 1. That the Soul is distinct from the Body and is not meerly the vigour of the Blood appeareth by Scripture Reason and Experience In Scripture we read that when mans Body was organized and framed God breathed into him the Spirit of Life Gen. 2.7 The Life of man is a distinct thing from this mass of flesh that is proportioned into hands and feet head and belly arms and leggs bones and sinews And this life of man what ever it be 't is such a life as implieth Reason and a faculty of understanding and willing or opposing In him was life and that life was the light of men John 1.4 It doth not only enliven this flesh but discourse and choose things at its own pleasure A life that hath light in it 'T is distinct from the Body in its Nature being a Substance Immaterial and not capable of being divided into parts as the Body is for 't is a Spirit not created of matter as the Body was The Body was formed out of the dust of the ground and therefore it can be resolved into its original but the Spirit was Immediately Created by God out of nothing Therefore the Scripture saith Eccl. 12.7 Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it Where the Body is dust in its Composition it shall be dust in its Dissolution There is described the first and last Condition of the Body in regard of its material cause and the Soul is described in the kind of its being 'T is a Spirit or an Immaterial substance its Author God gave it he framed the Body too but not so immediately in ordinary generation And our natural Fathers are distinguished from the Father of our Spirits Heb. 12.9 And by its disposal when the Body returneth to dust the Soul returneth to God that gave it When the material and passive part is separated from that inward and active principle of its motions the Scripture telleth you what becometh of the one and the other The material part is resolved to dust again but the Spirit returneth to God So the Saints resign it Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 2. 'T is distinct in its supports The Body is supported by outward means and the help of the Creature but the Soul is supported without means by the Immediate Hand and Power of God himself The Body is patched up with daily supplies from without As it was made out of the Earth so is its food brought out of the Earth Psa. 104.14 And its clothing too but the Soul needeth not these things 3. 'T is distinct in its operations There are certain operations of the Soul wholly independant on the matter as understanding and willing for they agree to God and Angels who have no Bodies and there is no proper Instrument in the Body by which they should be exercised as sight by the Eye hearing by the Ear nay it understands not only corporeal things which are received by the ministry of the senses but Spiritual things as God and Angels who have no Bodies And it can reflect upon its self therefore it hath operations proper and peculiar to its self So that it doth not depend on the Body 4. 'T is distinct from the Body as to weakness and perfection as to pleasure and pain 1. As to weakness and perfection The Soul perisheth and decayeth not with the Body when the Body droopeth and languisheth the Soul is well and jocund yea better than it was before there are distinct periods of time beyond which 't is impossible to add a Cubit or hairs breadth to ones stature But the Soul is ever growing forward to its perfection And multitude of years though they bring on much weakness yet increase wisdom Job 32.7 Yea the Soul is strongest when weakest dying Christians have manifested the highest excellency under bodily infirmities and when least of the Life of Nature most Glorious expressions
a man may talk well from his convictions or a meer disciplinary knowledge but to do well there needeth a living principle of grace The Scriptures still set forth graces by their operations works or fruits For a dead sleepy habit is worth nothing The working Faith carryeth away the prize of justification Gal. 5.6 Honoureth Christ 2 Thes. 1.11 12. The labouring love is that which God will regard and reward Heb. 6.10 The lively hope is the fruit of regeneration 1 Pet. 1.5 That which sets a doing Acts 24.15 16. And Acts 26.7 8. Grace otherwise cannot appear in the view of Conscience The apples appear when the sap is not seen 't is the operative and lively graces that will discover themselves A man may think well or speak well but that grace which governeth his conversation sheweth its self God knoweth what is in man whether faith be sound in the first planting before any fruit appear But this Judgment is to proceed not only by the knowledge of the Judge but the evidence of our own Consciences the observation of others and what openly appeareth in our lives 2. How these works are considered with respect to our sentence and doom 1. Our actions are considered here with respect to the principle from whence they flow a renewed heart God doth not look to the bare work but to the spring and motives and ends Pro. 16.2 He weigheth the Spirits quo animo not only the matter and bulk of the action but with what Spirit and from what principle it is done Eph. 5.9 For the fruit of the Spirit is all goodness Righteousness and truth Whether we act from a principle of grace in the Heart A violent motion differeth from that which floweth from an inward principle Christ first giveth a disposition to obey before there is an actual sincere obedience And living in the Spirit goeth before walking in the Spirit Gal. 5.25 The principles are infused and then the action follows 'T is said John 3.21 He that doth truth cometh to the light That his deeds may be made manifest that they are wrought in God A Godly man cannot satisfy himself in some external conformity to the Law but he must know that the actions come from God from his Grace and Spirit in us and tend to him that is to his Glory and Honour and are directed according to his will a little outside holiness will not content Christ. 2. With respect to the state in which they are done A justified estate and a state of reconciliation to God for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19 I through the Law am dead to the Law that I might live unto God And Rom. 7.4 Marryed to Christ that I may bring forth fruit unto God The Children born before marriage are not legitimate 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness We ought to look to the Qualification of our persons that we be reconciled with God through Christ daily renewing our friendship with him by sorrow for sin by suing out our pardon and acceptance in the Mediatour The apostle doth not say how holy ought our conversation to be but what manner of persons ought we to be 3. They are considered with respect to their correspondency No man is judged by one Single act we cannot pass judgment upon our estate before God whether good or evil by a few particulars but by our way or the ordinary strain of our life and conversation and our course Rom. 8.1 Who walk not after the Flesh but after the Spirit A man may occasionally set his foot in a Path which he meaneth not to walk in God in reviewing his work considered every days work apart it was good and considered altogether Gen. 1.31 The whole frame and all very good all the work together was correspondent and all suitable to the rest in a due proportion so should we endeavour to imitate God that all our works every one of them and our whole course considered together may all appear to be good answerable to one another in order and proportion that our whole conversations may be a perfect frame of unblameable holiness There are some amongst men which do some things well to which their order and carriage is not suitable The difference between a godly mans work and an hypocrites lyeth in this an Hypocrites work is best considered apart a good mans works are best and most approved when they are laid together 4. These works are considered with respect to their Aim and Scope Phil. 1.11 12. That we may be sincere and without offence unto the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God As it is not the doing one good work or some few which will Qualify a man for the day of Judgment but being filled with the fruits of righteousness So 't is necessary also that our aim be every way as good as our action and Gods glory be propounded as our great scope An action in its self good and Lawful may be reckoned unto the worker as sin or duty as the end is and the scope which he propoundeth unto himself 5. That none of our actions are lost but stand upon record that we may hear of them another day and tend to increase the General sum whether good or evil An Impeniâ—ent man his account riseth Rom. 2.5 He treasureth up wrath against the day of wrath like Jehojadas chest the longer it stood the more Treasure was in it Sins that seem inconsiderable in themselves yet are the acts of one that hath sinned greatly before A cipher put to a Sum that is fixed increaseth it every drop helpeth to fill the Cup. So in the sincere Phil. 4.17 Fruit abounding to your account Every sincere action makes it abound more some actions are more inconsiderable than others yet if done for Christs sake shall be taken notice of though small in themselves Math. 10.42 And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple verily I say unto you he shall in no wise lose his reward 3. What room and place these works have with respect to punishment and reward There is a plain difference as appeareth Rom. 6.23 The wages of sin is death but the gift of God is eternal life The works of the wicked have a proper meritorious influence upon their ruine and destruction wicked men stand upon their own bottom and are lest to themselves we do evil of our own accord and by our own strength but the good we do is neither our own nor is it purely good Besides there is this difference between sin and obedience that the heinousness of sin is always aggravated and heightned by the proportion of its object but the merit and value of obedience is still lessened thereby sin and an offence is aggravated as