Torments of Hell Page 133 A State of Torment as well as a state of Death Page 193 Set forth by Darkness and outer Darkness and why Vid. Darkness Page 133 Indignation of the damned in Hell against God the Saints and themselves Page 136 Sorrow of the damned in Hell Page 136 The wicked go to Hell at Death Page 196 They have not their full Torments till the day of Iudgment Page 197 Punishment of Hell may consist with Gods being merciful Page 193 Fire of Hell vid. Fire Punishment of Hell v. Punishment of Loss and Punishment of Sense Hiding Talents a great sin and why Page 96 He that hides his Talents faulty as well as he that abuses them Page 96 What is the cause of this unfaithfulness in hiding Talents Page 96 Honour the Honour that shall be put on the Saints at the day of Iudgment Page 165 Hope what it is Page 7 Weak and groundless Hope of Heaven Page 9 Cold and careless Hope what Page 24 What kind of Hope may be in Hypocrites Page 7 Hope of wicked men will fail them and when Page 47 48 Hope of Heaven how it sheweth it self Page 172 How this Hope puts us on a diligent pursuit of this Blessedness Page 172 This Hope must moderate our Cares Fears and Sorrowes as to temporal things Page 173 Humility Saints have a humble sense of their own good Works Page 183 184 Hypocrites shall be discovered at the day of Iudgment Page 164 I. IDleness the evil of it Vid. Sloath. Page 96 Impotency why God requires Duty of fallen Creatures that have no power to perform it Page 114 Natural Impotency no Excuse to the sloathful Page 123 Inclination of heart towards good how expressed in Scripture Page 14 Increase Diligence the Means and God's blessing the Cause of all increase Page 127 Our Increase should be of the same Talent that is given us Page 127 This Increase is given by degrees Page 129 And is to be continued till it be full and perfect Page 129 Indignation of the Damned in Hell against God the Saints and themselves Page 136 Infants what to judge of Infants that dye in Infancy Page 157 Inheritance of Heaven the Properties of it Page 169 Joyes of Heaven whence they arise Page 104 Why called the Joy of the Lord. Page 105 Judge we are not to judge of others or our selves by the outward esteem of others Page 185 Judge the Qualifications of a Judge Wisdom Iustice Power Authority Page 142 These Qualifications found in Christ. Page 143 Christ the Judge of the World Page 142 Why Christ Judge of the World rather than Father or Spirit Page 146 In what Nature Christ is Judge Page 147 Why Christ as Mediator is Judge of the World Page 147 Why Christ as Judge called King Page 167 Judgments temporal may be kept off from the wicked by the Society of the godly Page 50 One Judgment makes way for another Page 198 Judgment-day proved Page 33 34 Cavils against it answered Page 154 The Conveniency of such a day Page 34 The business of that day shall be to glorifie Gods Holiness rewarding Iustice and Truth Page 178 All shall come to Judgment Page 156 Infants and Grown Persons Page 156 Dead and living Page 157 Good and Bad. Page 158 Believers and Vnbelievers Page 158 High and low Page 160 At Judgment-day all shall be judged according to their works Page 177 Why works of Mercy and Charity rather than Piety are then mentioned Page 176 Whether the sins of the righteous shall then be mentioned Page 176 Who shall be judged by the Gospel Page 158 Whether Papists Turks Iews since Christ shall be judged by the Gospel Page 158 By what rule Pagans shall be judgeth Page 159 There shall be a separation of good and bad at the Judgment-day and why Page 164 Hypocrites shall be discovered at the day of Judgment Page 164 The Honour that shall be put on the Saints at the day of Judgment Page 165 The godly shall be first absolved before the wicked are condemned and why Page 166 Judgement-day should be believed feared loved by the Saints and hoped for Page 154 It should make us patient under disgraces Page 154 Thoughts of Judgement should make us serious and why Page 160 Justice and Righteousness of Christ explained Page 144 Justice of God 3 * Page 178 Justification opposed to Accusation Page 175 How we are justified by Faith and how by Works Page 175 K. KIng why Christ as Iudge of the World is called a King Page 167 Kingdom of Heaven what it signifies Page 3 Why Heaven is called a Kingdom Page 169 Knowledge of Christ. How Christ knowes his People Page 66 Christ knowes all his Sheep Page 162 Knowledge of God intuitive and approbative Page 66 L. LAmps going out of Lamps of foolish Virgins what it signifies Page 47 When their Lamps shall go out Page 48 Trimming of Lamps v. Trimming Law and Grace strive for Victory in the hearts of those that have any sense of Religion Page 111 Lawes of God no Tyranny in them Page 113 Left hand why Sinners are set on the left hand at the day of Iudgment Page 169 Loss vide Punishment of Loss Love to God what it is Page 7 Feeble and sleepy Love what Page 24 What a kind of Love is due to Christ. Page 58 Lye difference between a Lye and an Vntruth Page 41 M. MArriage-Union between Christ and Believers the foundation of it layed in Christs Incarnation Page 57 Entred into at Conversion Page 57 The present state of it in this world Page 58 The Consummation of it in another world Page 59 Why the Second Coming of Christ is called a Consummation of this Marriage Page 59 The duties that result from this Marriage-Union Page 58 Motives to be espoused to Christ. Page 60 N. NAme of God what it is Page 112 Poor trembling Souls to study the Name of God Page 112 New-Creature why God expects more honour from them than from the World Page 89 O. ODium Abominationis odium Inimicitiae Page 17 Omissions Sins of Omission and Commission what they are and how distinguished Page 138 211 Omissions Sins as well as Commissions Page 117 They are both in every actual sin Page 138 212 The greatness of Sins of Omission Page 138 212 Some Sins of Omission greater than others Page 139 212 In many cases Sins of Omission are greater than Sins of Commission Page 139 213 The Causes of them Page 139 212 The Effects of them Page 139 212 Omission of holy Duties breeds Security Page 28 Omissions make way for Commissions Page 140 213 Opportunities of doing good may be lost Page 130 Ordinances considered as Dutyes Priviledges Means Talents Page 90 May be lost Page 131 Oyl not only to be had in Lamps but in Vessels Page 11 Oyl in Vessels what it is Page 12 14 To get Oyl in Vessels is our true wisdom Page 22 Directions to get it Page 21 P. PArables why Christ taught by Parables Page
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
of a deaf ear nonattentiveness to Gods providence made way for the prevalency of Atheism and Idolatry in the world There are two propositions that if well minded and improved would preserve a lively remembrance of God in the hearts of men That all good cometh from God James 1.17 Every good and perfect gift is from above and cometh down from the Father of lights And all evil from God Amos 3.6 Shall there be evil in a city and the Lord hath not done it And that any notable effect in either kind is a sign and witness of an invisible power If men would not look upon all things that befall them as meer chances they could not sleep so securely in their sins but God would have a greater testimony in every mans bosom that he hath a care of human affairs and is a rewarder of such as please him and an avenger of such as do offend him The question about this improper calling is What is the use of it or whether it be sufficient to salvation 1. Though the works of Creation and providence reveal a God yet these natural Apostles Sun Moon and Stars say nothing of Christ and there is salvation in no other Acts 4.12 They did teach the world That there is a God and that this God must be served and will be terrible to those that serve him not And possibly that God was placable or willing to be appeased because of the continuance of the Creation and the manifold mercies we lost or forfeited by our Apostacy and defection from him The Apostle saith 't is an invitation to repentance Rom. 2.4 Yet the knowledge of Jesus Christ the Son of God and of Redemption purchased to lost sinners through him is a mystery which the greatest wits in the world could not understand but by Gods revealing it in his word 2. The use of this call to those that have no other but barely it is to leave men without excuse Rom. 1.20 And that it might prevail to work some restraint of sin and to promote some external reformation in the world for the good of mankind Rom. 2.14 3. Those who have a louder call in the word are the more obliged to regard this call and invitation by the works of Gods creation and providence The call by the word is more perfect and more pressing and suited more to work upon our thoughts the object being more clearly and fully propounded to us yet this latter call is not privative but accumulative it doth not nâ—ll the duty of the former call or make it wholly useless to us but helps us to interpret it the better and we need all helps Faith doth not withdraw it self from natural knowledge and make it useless to us though we are to exercise our selves in the law of God day and night yet we must not overlook the works of Creation and Providence and whilest we study his word neglect Gods works for they are a confimation of our faith and a great occasional help to our love as appeareth by the instructions which the holy men of God gather thence witness David his night-meditation Psal. 8. Thy moon and thy stars And his morning-meditation Psal. 19. The Heavens declare the glory of God The glories of God which we read of in the word are visible in the Creation and though David preferreth the book of Scripture yet he doth not lay aside the book of Nature We must use the world as a glass wherein to see the glory of God he hath not the heart of a man in him who is not stricken with admiration at the sight of these things the glory of the heavenly bodies and the wonderful variety of all creatures and besides there is none so good but he needeth the mercy and direction of God to invite him to a more frequent remembrance of him How happy are they that have such a God for their God How miserable they that make him their Judg and Avenger 2. The proper calling is the voice of God in the word of his grace inviting sinners to Christ. This is called his distinctly calling Eph. 1.18 That ye may know what is the hope of his calling And the high calling of God in Jesus Christ Phil. 3.14 And again That our God would count you worthy of his calling 2 Thes. 1.11 And explained 1 Cor. 1.9 Faithful is he which hath called you into the fellowship of his Son Jesus Christ our Lord. Now this is a more close and full discovery of God than is to be found elsewhere God calleth and inviteth some by the creatures only others by his grace in Christ. But this being calling most properly taken Why is it not vouchsafed to all I answer 1. God is not obliged to send the gospel to any 'T is his free dispensation Rom. 11.35 Or who hath first given to him and it shall be recompenced to him again God doth not send the Gospel by necessity of nature or any pre-obligation on the creatures part but meerly of his own grace which worketh most freely and sendeth it where it pleaseth him 2. All have more knowledge of God by nature than they make good use of Rom. 1.21 When they knew God they glorified him not as God And till men improve a lower dispensation why should they be trusted with an higher If a vessel will not hold water you will not trust wine or any more precious liquor in it 2. Gods gracious invitation of lost sinners to Christ which properly is his calling them is either external or internal external by the word internal by his Spirit 1. External by the commands and promises of the word requiring such duties from them and assuring them of such blessings upon obedience Thus Wisdoms Maidens are sent forth to invite guests to her palace Prov. 4.2 And the kings servants to call them to the marriage feast Matth. 22.9 And so far they prevail in their message that many present themselves God would not leave us to a book but hath appointed a living Ministry 2 Cor. 6.10 2. Internal not only by the word but by his Spirit and the checks of their own conscience which is a nearer approach of his grace and power to us By the motions of his Spirit How else could it be said Gen. 6.3 My Spirit shall not always strive with man And Acts 7.51 Ye do always resist the Holy Ghost And also by their consciences sollicâ—ting them to the performance of their duty and challenging them for the neglect of it 'T is natural duty Rom. 2.14 15. The Gentiles do by nature the things contained in the law these having not the law are a law to themselves which shew the works of the law written in their hearts their consciences also bearing witness and their thoughts in the mean while accusing or excusing one another And for acceptance of the Gospel-Covenant 1 John 3.20 21. If our hearts condemn us God is greater than our heart and knoweth all things If our heart condemn us not
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
his Glory till he come again There are two Things offered in the Parable and in the Point 1. His Appointing every man his Work as the man disposed of all his matters till his return Christ hath given order how every man according to his Ability and Calling should employ himself till he come again We read Act. 1.3 how Christ before his Ascension instructed his Disciples in all things pertaining to the Kingdom of Heaven that is in all the Duties of Rulers and Ruled Teachers and Taught the Ordinances Laws and Institutions of his Kingdom the Duties and Priviledges of the Subjects thereof what Immunities they enjoy what Obedience they must perform This was his last charge before his departure now we are to keep his Charge as we will answer it to him at his Coming 1 Tim. 6.13 14. I charge thee in the sight of God who quickeneth all things and before Christ Jesus who before Pontius Pilate witnessed a good Confession that thou keep this Commandment without spot unrebukeable until the appearance of our Lord Jesus Christ. 'T was needful that Christ should go from us for a while for he would not govern the World by Sense but by Faith Now he will make tryal of our faithfulness and diligence during his absence and therefore having appointed us our work he withdraweth He will come again to take notice not only of the malice of his Enemies against his People and Interest but also of the coldness and negligence of his own Servants and Domesticks 2 Thes. 1.8 He shall come in flaming fire rendring vengeance upon them that know not God and obey not the Gospel nay if not flatly disobedient yet if evil sloathful Servants 2. His giving Gifts Gifts were given at Christs Ascension when he took his Journey then he bestowed his Goods to his Servants As Elijah let fall his Mantle when he was translated so did Christ bestow his Gifts and the Graces of his Spirit Eph. 4.8 He ascended up on high and gave gifts to men There is a three-fold reason of this First The bestowing of the Spirit was necessary to supply the want of his bodily presence John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you While Christ was with them the Spirit was not given but when his bodily presence was removed then cometh the Comforter God will not with-hold what is useful If he take away outward Comforts he will give us the Spirit Secondly 'T was fit he should Enter upon his Kingdom before his Members participate so largely of his Fulness John 7.38 Before his Incarnation Grace was given upon trust therefore more sparingly afterwards coming in the flesh the Disciples were dull in comparison of what they were when the price was paid He was entered into possession of his Dignity had taken actual possession of his Kingdom then he powreth out the Gifts and Graces of the Spirit that the Glorious Estate of his Church and Subjects might not go before but come after the Glorious Estate of their King and Head Thirdly To shew that in his Exaltation he is still mindful of his Servants As soon as warm in the Mediatorial Throne he sendeth down Gifts and Graces Act. 2.33 Being at the right hand of the Father exalted he hath shed forth this which ye now see and hear Presently he beginneth to shew for what reason he is gone to Heaven powerfully to apply the work of Redemption 1 VSE Hath Christ appointed to men their Work it should quicken us to keep the Charge of the Lord. Gen. 50.16 Thy Father did command before he dyed If we have any respect to the memory of our Lord departed from us any Expectation of his coming again so let us be faithful in the work appointed us to do He instructed his Apostles in all the Duties and Priviledges of the Kingdom of God and they have instructed us and you must answer it to Christ at his coming therefore be diligent in glorifying God in your places 2. As he gave Gifts Look upon Christ as Exalted at the right hand of God to dispense the Gifts and Graces of the Spirit for the bringing about the Salvation of all that come to God by him It 's said 2 Kings 2.9 10. That if Elisha should see his Master ascending he should have his Spirit doubled upon him 'T is true here if by Faith we look to Christ ascended his Spirit in some measure will come upon us we have free Liberty and Access to him to enjoy him for ever 3. The Master in the Parable giveth not the same Measure of Talents to each Servant Christ giveth not a like measure of Grace to every one but to some more to some less as he thinketh Expedient here are five Talents and two Talents and one Talent given to each Servant as there was a different measure given to Timothy and Demas Doct. III. That it pleaseth the Lord to dispense his Gifts variously among his People to some more to some fewer Talents See this is often inculcated in the Scripture Rom. 12.6 Having then Gifts differing according to the Grace given to us 1 Cor. 7.7 Every man hath his proper Gift one after this manner another after that God giveth to every one in the Church a measure and Portion of Gifts as it pleaseth him So 1 Cor. 12.11 All these things worketh one and the same Spirit which is the proper Seat of this Doctrine So Eph. 4.7 To every one of us is given Grace according to the Measure of the Gift of Christ. So 1 Pet. 4.10 As every one hath received the Gift so minister the same one to another as good Stewards of the Grace of God I have brought all these Scriptures to shew you that this is a thing worthy to be taken Notice of and seriously improved by us I shall give you some Observations concerning this Diversity and Variety 1. That every one hath some Talent or other to improve for God He that had least had one and the least gift is compared to a Talent there is none of Gods People but they have received some Gift from him which being rightly employed may make them useful for the Glory of God and the good of others if not in the higher and more publick Office yet as Wives Children Servants Titus 2.10 Every one hath his Service and Opportunity to do something for God all offered to the Tabernacle Gold or Silver or Brass or Chittim-wood or Goats-hair or Badgers-skins So as Christ went to Jerusalem some strowed the way with garments others cut down branches some cryed Hosanna that was all they could do 2. That there is a great Diversity in the Talents which we have The Lord doth not give all to one nor to all alike 1 There is a diversity of Employments and Offices The Apostle telleth us Rom. 12.4 All Members have not
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
1 Joh. 5.7 They have one common Nature and the Operations that are with the Divine Essence are common to them All So that as the Creation of all things is equally attributed to All so also the Right of this Act of Judging the World doth alike agree to All. So that as yet the thing is not explained enough unless we should grant that it shall be exercised by All or can prove out of the Scriptures that One Person of these Three is ordained and by mutual Consent chosen out by the rest to exercise it for himself and for the other Indeed at the first when the Doctrine of the Trinity was not as yet openly revealed 't was not needful to enquire more diligently after it But this general Truth sufficed That God is the Judge of the World As when Enoch said Jude 14. Behold the Lord cometh with ten thousands of his Saints and as David Psal. 64.2 Lift up thy self thou Judge of the Earth and Psal. 50.6 God is Judge himself and in many other Places 'T was enough to understand it of one only and true God without Distinction of the Persons But when that Mystery was clearly manifested then the Question was necessary which of the Persons should be Judge of the World 2. As there is an Order among the Persons of the Blessed Trinity in the manner of Subsisting so there is also a certain Order and Oeconomy according to which all their Operations are produced and brought forth to the Creature according to which Order their Power of Judging fell partly to the Father and partly to the Son 1. In the Business of Redemption The Act of Judging which was to be exercised upon our Surety who was substituted in our Room and Place and offered himself not only for our Good in bono nostrum but loco vice nostri to bear our Punishment and to procure Favour to us there the Act of Judging belongeth to the Father to whom the Satisfaction is tendred 1 Joh. 2.1 the Advocate is to plead before the Judge But 2. As to the Judgment to be exercised upon us who either partake of that Salvation which was purchased by that Surety or have lost it by our Negligence and Unbelief there the Son or Second Person is our Judge In the former the Son could not be Judge because in a Sense he made himself a Party for our Good and in our Room and Place and the same Person cannot be both Judge and Party too Give and take the Satisfaction both that cannot be Well then in this other Judgment the Holy Ghost cannot be conveniently the Judge for in this Mystery he hath another Part Function and Office prepared and being the Third Person in the order of Subsisting the Son was not to be passed over but it fell to him 3. In the Son there is a double Relation or Consideration one as he is God the other as he is Mediator the one Natural and Eternal and shall endure for ever the other of Mediator which as he took upon himself in Time so in the Consummation of Time he shall at length lay aside In this latter respect as Mediator he is Judge by Deputation The Primitive Sovereign and Judge is God and the King and Judge by derivation is Jesus Christ the Mediator in his Manhood united to the Second Person in the Godhead and so the Judgment of the World is put upon him In regard of the Creatures his Authority is absolute and supream for there can be no Appeal from his Judgment but in regard of God 't is deputed He is ordained so 't is said Joh. 5.27 The Father hath given him Authority also to exercise Judgment because he is the Son of Man He hath the Power of Life and Death to Condemn and to Absolve So Act. 10.42 He is ordained of God to be the Judge of the Quick and the Dead and Act. 17.31 He hath appointed a Day in which he will judge the World in Righteousness by that Man whom he hath ordained In all which he acts as the Father's Vicegerent and after he hath judged He shall deliver up the Kingdom to God even the Father 1 Cor. 15.24 So that the Right of Christ as Mediator is not that which befalleth him immediately from the Right of Creation but is derivative and subordinate to that Kingdom which is Essential to him common to the Father Son and Spirit 4. This Power which belongeth to Christ as Mediator is given to him partly as a Recompense of his Humiliation of which I shall speak in the second Point But chiefly 1. Because it belongeth to the Fulness of his Mediatory Office And therefore being appointed King by the Father his last Function as a King was to Judge the World The Mediator was not only to pay a Price to Divine Justice and to separate the Redeemed from the World by his Spirit converting them to God but also to Judge the Devil and all those Enemies out of whose Hands he had freed the Church He was to fight against the blind World and Triumph over them and when the World is ended to Judge them and cast them into Eternal Torments 2. His Office is not full till this be done 'T is a part of his Administration as Mediator The last Act of Conquest is overcoming his Enemies and Glorifying and redressing Injuries and Wrongs of his Saints Secondly In what Nature he doth act and exercise the Judgment as God or Man or both I Answer In both Christ is the Person as God-Man yet the Judgment is acted visibly by him in the Humane Nature sitting upon a visible Throne that he may be seen of all and heard Therefore Christ is so often designed by this Expression Son of Man as in the Text and Matth. 16.27 and Act. 17.31 and Matth. 26.64 Ye shall see the Son of Man coming in the Clouds with Power and great Glory Joh. 5.27 The Son of Man is the visible Actor and Judge because the Judgment must be visible therefore the Judge must be such as may be seen with Bodily Eyes The Godhead puts forth its self by the Humane Nature in which all these great Works are acted VSE You see what need there is to get in with Christ Rom. 8.1 There is therefore now no Condemnation to them that are in Christ. 1 Joh. 2.28 And now little Children abide in him that when he shall appear we may have Confidence and not be ashamed before him at his Coming Oh what a Comfort will it be to have our Redeemer in our Nature to be our Judge Then we shall see our Goel our Kinsman whom we have heard so much of whom we have loved and longed for But the Contemners of his Mercy will find the Lamb's Face terrible Revel 6.16 And said to the Mountains and Rocks Fall upon us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb. But Believers will find their Advocate their Judge to
brake in pieces the Image and cut down the Groves and defiled their Places with the bones of Men. Infants were burnt there with horrible Cries And Screeches and sound of Drums and Tabrets and other Instruments to drown the Noise And those that were condemned were burnt in that Valley as also the Bones of Malefactors Now to the Piles of Wood and the Piles continually burning there doth the Prophet allude This was represented in Sodom's Burning as a Type as the Drowning of the World was a Figure of Christ's coming to Judgment The Burning of the Sacrifice which in the Interpretation of the Law was the Sinner himself was the Figure of it 2. Now come we to the New-Testament There are Places without number 'T is sometimes represented by Fire where we read of a Furnace of Fire Matth. 13.42 And shall cast them into a Furnace of Fire there shall be weeping and gnashing of Teeth God's Wrath is compared in the Old-Testament to a fiery Oven where the contracted Flame appeareth most dreadful Sometimes to a Lake of Fire Revel 19.20 And the Beast was taken and with him the false Prophet that wrought Miracles before him with which he deceived them that had received the Mark of the Beast and them that worshipped his Image both these were cast into a Lake of Fire burning with Brimstone At other times 't is compared to a Prison 1 Pet. 3.19 By which also be â—â—nt and preached to the Spirits that are in Prison Or to a Bottomless Pit Revel 9.11 And they had a King over them which is the Angel of the Bottomless-Pit There is Darkness and Chains and Gaoler and Judge The Chains of Invincible Providence and their own horrible Despair There is no making an Escape But of this more hereafter So that unless we will count God a Liar there is such a Place of Torment provided 2. Ask Men. The blind Nations had a Sense of Eternity and Fancies of an Heaven and Hell Elizian Fields and obscure Mansions and Places of Torment There are some Relicks of his Truth in the corrupt Doctrine of the Gentiles But we need not go so far back as Tradition look to Conscience Wicked Men find in themselves an apprehension of Immortality and Punishment after Death Râ—â— 1.32 Who knowing the Judgment of God that they which commit such things are worthy of Death Reason sheweth that he that perfectly hateth sin will perfectly punish it not in this life for abominable sinners are many times prosperous here Justice is not discovered to the utmost therefore guilty Conscience presageth there is more evil to come There is much in these presages of Conscience especially when we are more serious however they dissemble the matter when well Heb. 2.15 And deliver them from the fear of death who all their life-time were subject to bondage Yet when they come to die when they are entring upon the confines of Eternity then they cannot hide their fears any longer Oh! the horrours and terrours of wicked men when they lie a dying if ever men may be believed 't is then 3. The Devils are Orthodox in this point for Jyudges There are no Atheists in Hell Matth. 8.29 And behold they cryed out saying What have we to do with thee Jesus thou Son of God art thou come to torment us before the time They know there is a time when they shall be in greater torment than now they are therefore if we will take Gods Word or Authentick Record for it or Mans word when he is not in a case to Dissemble or the Devils word there is a Hell or everlasting Torments prepared for the wicked Obj. 1. But is it not an everlasting abode under Death and to make it the more terrible to vulgar capacities expressed by Eternal Fire I Answer This were to make Christ a Deceiver indeed and to publish his Doctrine with a lye or an handsome fraud But clearly 1. There is a state of Torment as well as a state of Death 'T is true 't is called the Second Death because deprived of Eternal Life which is the only true Life and because 't is worse than the temporal Death better never been born Matth. 26.24 It had been good for that man he had never been born He doth not say It had been good but it had been good for that man If only Death and Annihilation were in it what sense would there be in this Speech Therefore there is a lively and effectual sense of the Wrath of God Besides the Consciences of wicked men feareth and presageth other kind of Punishment from Gods Wrath or else why are they most troubled when they come to dye why is it so dreadful a thing to fall into the hands of the Living God Heb. 10.31 We are mortal Creatures but God is a living God why should the Eternity of God make his Wrath terrible but that there is a fear of an eternal subsistence on our part also we read of many and fewer stripes Luk. 12.47 48. Math. 11.22 It shall be more tolerable for Tyre and Sidon at the day of Judgment than for you If it be more tolerable for Tyre and Sidon than for you torments are measured out by proportion according to our sins and means of Grace that we have enjoyed but not improved 2. There is a place of Torment a local Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.28 This place of torment And Judas went to his own place Acts 1.25 As in all Common-wealths the Prince hath not only his Palace but his Prison it must be somewhere for the wicked are somewhere God keepeth it secret with wise Councel because he will exercise our Faith and not our Sense Job 38.17 Have the gates of Death been opened to thâ—e or hast thou seen the doors of the shadow of Death This is one of the secrets of Providence Obj. 2. But how can it stand with Gods Love and Mercy to punish his Creature for ever Our Bowels are troubled if we should hear the howling of a Dog in a fiery Furnace for a small space of time Now God is Love its self 1 Joh. 4.8 therefore surely he will not damn his Creature to everlasting torments I Answer Man is not fit to fix the bounds of Gods Mercy but the Lord himself therefore take these considerations 1. Gods Punishments may stand with his Mercy 'T is very notable in one place 't is said Heb. 10.31 'T is a fearful thing to fall into the hands of the living God But in another place 't is said 2 Sam. 24.14 I am in a great strait let us fall now into the hands of the Lord for his Mercies are great The one noteth God Angry the other God Appeased When God hath been long upon a treaty of Love Patience abused is turned into Fury The one sheweth what God is in himself Love Sweetness Mercy the other what he is when provoked The Sea in its self is smooth and calm but when the Winds and Tempests arise how dreadfully
and perfectly as then 1. Partly because now we have not so full a view of our Vnworthiness as when our Actions are scanned and all things are brought to Light whether they be Good or Evil. And 2. Partly because there is not so full and large a Manifestation of God's Favour now as there is in our full and final Reward 'T is Grace now that he is pleased to pass by our Offences and to take us into his Family and give us some taste of his Love and a right to his Heavenly Kingdom But then 't is another manner of Grace and Favour when our Pardon shall be pronounced by our Judges own Mouth and he shall not only take us into his Family but into his immediate Prefence and Heavenly Palace Not only give us a Right but Possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall not only have some remote Service and Ministration but be everlastingly employed in loving and delighting in and praising of God This is Grace indeed The Grace of God or his free Favour to Sinners is never seen in all its Glory or Graciousness till then And 't is the more amplified when we see how God dealeth with others who as to Natural Endowments were every way as acceptable as our selves and as to Spirituals Grace alone making the Difference Fourthly Observe the Wicked are described by Sins of Omission as Vers. 42 43. Those that have not visited not cloathed not fed not harboured These shall go into Everlasting Punishment But the Righteous by their Faithfulness in Good Works or Acts of Self denying Obedience shall go into Life Eternal I. The Wicked by their Omission of necessary Duties Because we think Omissions no Sins or light Sins I shall take this occasion to shew the Hainousness of them Sins are commonly distinguished into 1. Sins of Omission and 2. Sins of Commission 1. A Sin of Commission is when we do those things which we ought not to doe 2. A Sin of Omission is when we leave undone those things which we ought to do But when we look more narrowly into these things we shall find both in every actual Sin For in that we commit any thing against the Law of God we omit our Duty and the omitting of our Duty can hardly fall out but that something is preferred before the Love of God and that is a Commission But yet there is a ground for the Distinction Because when any thing is directly and formally against the Negative Precept and Prohibition that 's a Sin of Commission But when we directly sin against an Affirmative Precept that 's an Omission An Instance we have in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation 1 Sam. 2.22 But Eli himself sinned in that he restrained them not 1 Sam. 3.13 His Sin was an Omission their Sin was a Commission Now that Sins of Omission may be great Sins appeareth 1. Partly by the Nature of them For there is in them the general Nature of all Sin 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 a Transgression of a Law or a Disobedience to God and so by consequence a Contempt of his Authority We cry out upon Pharaoh when we hear him saying Exod. 5.2 Who is the Lord that I should obey his Voice And by Interpretation we all say so This Language is in every Sin we commit and in every Duty we omit Our Negligence is not simple Negligence but downright Disobedience because 't is the Breach of an express Precept and Charge which God hath given us Now when we make no reckoning of it we do in effect say Who is the Lord that I should obey him There may be much Disobedience in a bare Omission When Saul had not done what God bade him to do he telleth him That Rebellion is as the Sin of Witchcraft and Stubbornness as Iniquity and Idolatry 1 Sam. 15.23 Implying that Omission to be Stubbornness and Rebellion parallel to Idolatâ—â— and Witchcraft 2. 〈◊〉 the Causes In the General Corrupt Nature But the Particular Causes are First Idleness They do not stir up themselves Isa. 64.7 Secondly Security Jer. 2.31 32. Thirdly Want of Love to God Isa. 43.22 But thou hast not called upon me O Jacob thou hast been weary of me O Israel Rev. 2.4 Nevertheless I have something against thee because thou hast left thy First Love And Fourthly Zeal for his Glory Not sloathful in business but fervent in Spirit serving the Lord Rom. 12.11 Where there is a Fervour we cannot be idle and neglectful of our Duty 3. By the Effects And they are 1. Internal There is a sad withering 1 Thess. 5.19 Quench not the Spirit Or 2. External It bringeth on many Temporal Judgments God puts by Saul from being King for a Sin of Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing which I commanded him For this he puts by Eli's House from the Priesthood 1 Sam. 3.13 I will judge his House for ever for the Iniquity which he knoweth because his Sons made themselves vile and he restrained them not That Omission was not total for he reproved them but did not punish them 3. Eternal Matth. 25.30 Cast the unprofitable Servant into utter Darkness So Matth. 7.19 Every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire If it bringeth not forth Good Fruit though not bad or poysonous Fruit. For these Sins Christ condemneth the Wicked in the Text. By all these Arguments it appeareth tht Sins of Omission may be great Sins But II. That some Sins of Omission are greater than others All are not alike As 1. The more necessary the Duties are Heb. 2.3 How shall we escape if we neglect so great Salvation c 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha These are Peccata contra Remedium as others are contra Officium By other Sins we make the Wound by these we refuse the Plaister 2. If the Omission be total Jer. 10.25 Pour out thy Fury upon the Heathen that know thee not and upon the Families that call not on thy Name Psal. 14.2 None seeketh after God 3. If a Duty be seasonable the feeding the Hungry c. as Vers. 44. When saw we thee an hungred or a-thirst or a Stranger c And 1 Joh. 3.17 He that hath this Worlds Good and seeth his Brother in need and shutteth up his Bowels of Compassion from him how dwelleth the Love of God in him 4. When 't is easie This is to stand with God for a Trifle Luk. 16.24 And he cried and said Father Abraham have Mercy on me and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue for I am tormented in this Flame Desideravit guttam qui non dedit micam 5. When convinced
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
Chain must be broken the Son cannot die for them whom the Father never elected and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed Reasons 1. From the Unity of Essence they are one and if any Person be interested in them all must otherwise Men might be beholden to Christ that were never beholden to the Father nor the Spirit They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Essence and of equal Dignity none shall be beholden to one that are not beholden to the other It is very notable that when Christ speaketh of his own Flock and the Certainty of their Conversion and the Sureness of their Estate he saith John 10.27 28 29 30. My Sheep my Voice and I know them and they follow me And I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's hand I and my Father are one He is greater than all greater than me as Redeemer If I acknowledg them for mine they must have Grace and cannot miscarry We are two Persons but one God he is a Joynt-Cause working together with me one in Power one in Counsel 2. From the Unity and Agreement in Will and Design They are one and agree in one The Persons are resolved to glorify one another In Man's Salvation the Father will have the Honour of Electing that the Son may have the Honour of Purchasing and the Spirit the Honour of Sanctifying It is said of the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you And Christ faith John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Son came into the World to make good the Purposes of the Father John 8.50 I seek not my own Glory and the Son sendeth the Spirit God sendeth the Son and the Spirit anointeth Christ Acts 10.38 God anointeth Jesus of Nazareth with the Holy Ghost and with Power There is a perfect Agreement mutual Missions between them Vse 1. To condemn them which put asunder those Operations which God hath joyned together the Arminians in Doctrine the common People in Practice 1. The Arminians in Doctrine by dividing Christ from Election or Election from Christ as if Christ were to die for those that were never elected and chosen to Life equally as for those that were or as if he expected Glory from and designed Salvation unto all alike These trouble the Links of the Chain of Salvation how can it be said All thine are mine and mine are thine when God would never own them and the Spirit would never sanctify them 2. The common People that sever the Election of God and Redemption of Christ from the Sanctification of the Spirit They say Christ dyed for them when there is no Evidence of it or that God loveth them when there are no Fruits of his Love The Fruit of the Father's Love is sending of the Spirit and he that hath not the Spirit of Christ is none of his Rom. 8.9 If God had chosen thee thou wouldst be sanctified Sanctification it is as it were an actual Election John 15.19 Because I have chosen you out of the World therefore the World hateth you As by Election we are distinguished from others in the Counsel of God so by Sanctification we are actually set apart If Christ had dyed for thee thou wouldst have the whole Fruit of his Purchase Ephes. 5.25 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Vse 2. Information how Believers come to be possessed of such excellent Priviledges All that are God's are Christ's and all things that are Christ's are ours by Faith There is the same Communion between Us and Christ as there is between Christ and God 1 Cor. 3.23 All are yours for you are Christ's and Christ is God's We have it from the Father's Love by the Son's Purchase Christ was God's natural Heir he made a Purchase that he might adopt Heirs and take them in with himself by Faith we are taken in We may say between us and Christ All mine are thine and thine are mine I am my Beloved's and he is mine Cant. 2.16 Vse 3. To shew us the Comfort of the Faithful God and Christ have an equal Interest in them the Father loveth them as Christ's as his own Christ careth for them as the Father's as his own 1 John 1.3 Our Fellowship is with the Father and with his Son Jesus Christ. God made the Elect Members of Christ's Body that he might redeem them Christ made them Children of his Family that he might love them The Father saith They are mine the Son saith They are mine the Power of God issueth through Christ for their Salvation 2 John 1.9 He that-abideth in the Doctrine of Christ he hath the Father and the Son We may expect the Fruits of Elective Love and the Fruits of Christ's Purchase Two are better than one we have the Father to love us the Son to redeem us the Spirit to sanctify us and bring us to God It is a great Advantage John 16.27 The Father himself loveth you When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 The King's Heart was towards Absalom We have more Confidence to speed in our Prayers He loveth us for his own sake and for Christ's Christ hath satisfied the Justice of God and God is reconciled we have more boldness of Access to him we need not fear his Justice we have a double Claim and may lay hold with both Hands 1. We have God on our side who is the Supream Judg the offended Party the first Cause and Fountain of Blessing 2. By Christ we have a near Relation to God We are Christ's more than Angels they are Ministring Spirits not the Spouse of Christ's Bosom nor Members of his Body God hath given us to him as he brought Eve to Adam we are near to God John 14.20 I am in my Father and you in me and I in you as a Woman married to the King's Son by the King's Consent The whole Blessings of Christ's Purchase are ours we have God in our Nature working Righteousness making Atonement meriting Blessedness sending the Spirit as purchased by him And I am glorified in them So we render it that it may lye indifferent to any Sense tho the Word properly signifieth I have been glorified in them It relateth not only to their past present but future Endeavours for Christ's Glory But how was Christ glorified by his Disciples Answ. First Passively as he glorifieth himself in them by comforting refreshing their Hearts doing good to Persons so despicable and unworthy and manifesting the Riches of his Glory
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
answerably to it Dependance should beget Observance Phil. 2.10 13. Work out your Salvation with fear and trembling for it is God that worketh in you to will and to do according to his good pleasure When we do not thrive under his Custody it is scandalous God will takeaway the Hedg let the Boar of the Forest come in and eat them down Vse 2. To press the Children of God to two Duties Dependance Confidence 1. Dependance 1 Chron. 20.12 We have no might against this great Company neither know we what to do but our Eyes are up to thee We must profess that we do not stand by our own strength but are as a Staff in the Hand of a Man or a Child in the Hand of the Father Psal. 70.5 I am poor and needy make haste unto me O God thou art my Help and my Deliverer make no tarrying O my God God is honoured when we acknowledg him for our Guardian 2. Confidence that he will preserve us in that Grace to which he hath called us in Christ. There will be shakings and wandrings as a Tree fastned at the Root is driven to and fro with violent Blasts There may be an interruption of the Acts of Grace as a Man in a swoon or as stunn'd by a great Blow but he is alive so there may be particular Falls but we shall not fall constantly readily easily As in a Land-flood the Meadows may be overflown but the Marshes are drowned every Tide Preservation from damning Sins is sure and certain Christ hath asked it God is able to keep us Happy are they that have an Interest in Christ's Prayers and that have God for a Guardian therefore wait upon God with Hope in the midst of Temptations 6. I observe from the last words the Evil from the evil One or evil Thing it lieth indifferently 1. From the Evil One. Observe Satan hath a great hand in the Evils that befal us in the World both Afflictions and Sin He instigateth our Enemies and inflameth our Lusts. 1. He instigateth our Enemies Christ said Luke 22.53 This is your Hour and the Power of Darkness Rev. 12.12 The Devil is come down unto you having great wrath because he knoweth that he hath but a short time If you could behold with bodily Eyes this evil Spirit hanging on the Ears of the great Men of the World and of the common People to animate them against the Saints you would more admire the Work of God that you do subsist 2. He inflameth our Sins and Lusts. 1 Cor. 7.3 Lest Satan tempt you for your Incontinency The Sin is ours but Satan joins with it and makes it more violent As in Storms and Tempests when Matter is prepared the Devil maketh them more formidable Vse 1. Let Persecutors take heed the Devil is near and they are guided by him tho they see him not Rev. 16.14 They are the Spirits of Devils working Miracles which go forth to the Kings of the Earth 2. Here is Advice to the People of God 1. To beware of Sins that you gratify not Satan with the displeasure of God Do you think Peter would ever have given such Advice to Christ as he did if he knew Satan had been in it Would carnal Men ever lie if they knew the Devil filled their Hearts Acts 5.3 Why hath Satan filled thine Heart to lie to the Holy Ghost Would Men sin so freely if they knew the Hand of Satan was in all And if the Lord should give you over to his Power if he should give Satan charge over you how far might he hurry and carry you 2. Let this teach you dependance upon God so much the more Ephes. 6.12 For we wrestle not against Flesh and Blood but against Principalities against Powers against the Rulers of the Darkness of this World against spiritual Wickedness in high Places We have to do with the Devil as well as Men and therefore have need to look up to God And this is thy Comfort O Christian that God is stronger than Satan 2. From the evil Thing that is the evil of Persecution keep them from being destroyed till they have accomplished their Ministry Observe God keepeth his Saints temporally till their Work is ended by a Special Providence He delivers them from Diseases and from the fury of Men as long as he hath any Service for them in the World Therefore when ever you have escaped any visible and sensible Danger when you are come out of a terrible Disease or kept from the Fury of Men improve it accordingly it is for Service But rather it may be understood of the Evil of Sin keep them from the Evil. And so the note is That Sin is the greatest Evil. Christ doth not say keep them from Trouble No let them ride out the Storm but keep them from the Evil of Sin SERMON XXV JOHN XVII 16 They are not of the World even as I am not of the World IN this Verse Christ repeateth the Argument used in the 14 th Verse This Repetition is not idle and of no use it is Christ that speaketh The Reason of the Repitition may be conceived either with respect to the Disciples the Persons for whom and in whose hearing he prayed and so it is to inculcate their Duty Or with respect to God the Person to whom he prayed and so he urgeth their Danger For in the 14 th Verse he shewed this was the Cause why the World hated them now he maketh it the Reason why he prayeth for them that they may be kept Keep them from the Evil They are not of the World even as I am not of the World 1. In the general Observe That Repetitions of the same Point are sometimes necessary Phil. 3.1 To write the same things to you to me it is not grievous but for you it is safe Repetition of the same things is tedious and irksome to Nature but profitable to Grace It is tedious to Nature partly out of an itch of Novelty Most Men have but an adulterous love to Truth they love it while it is new and fresh there is a satiety that groweth by acquaintedness the Israelites grew weary of Manna tho Angels Food Partly out of the impatiency of Guilt Sores cannot endure to be rubbed again and again frequency of Reproof and Admonition is like the rubbing of a Sore grievous to a galled Conscience John 21.17 Peter was grieved that he should say to him the third time Lovest thou me as reviving his Apostacy bringing to remembrance his three-fold denying of Christ questioning his Fidelity Sinners do not love to be suspected or urged much it reviveth Guilt and maketh it fly in the Face of Conscience none are weary but they that cannot endure to be remembred of their Duty But it is profitable to Grace First To cure Weakness Secondly To further Duties First To cure Weakness Our Knowledg is little our Affections changeable our Memories weak our Attention slight 1. Our Knowledg is little narrow-mouth'd Vessels
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
of a Reverend Man will hold us in some order if Gehazi had known that the Spirit of Elisha went with him would he have run after Naaman for a reward 2 Kings 5.26 his prophetick Spirit went with him We can no more be removed from the presence of God than from our own Being he is the continual Witness and Judge of our Conversations he seeth us in secret as well as in publick Now when the Soul is habituated to this thought how awful and watchful shall we be Psal. 119.168 I kept thy precepts and thy testimonies for all my ways are before thee The sense of his Presence is the great ground of watchfulness God is not so shut up within the Curtain of the Heavens but that he doth see and hear all that we do or say yea he knoweth our thoughts afar off Thirdly Love to God maketh us tender of offending him for it is a Grace that studieth to please the Soul is jealous of any thing which looks like an offence to those whom we love Others are not troubled though they sin freely in Thought foully in Word frequently in their daily Practice because an offence to God seemeth as nothing they have no love to God Psal. 97.10 Ye that love the Lord hate evil it is a loathsom thing to them to a gracious heart it is argument enough against sin That it is the transgression of the Law 1 Joh. 3.4 and he inferreth it out of Love to God ver 1. Behold what manner of love the Father hath bestowed on us c. They have such a deep apprehension of Gods Love to them in Christ that it breedeth an awe upon them or a fear to offend Ezra 9.13 14. After all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our iniquities deserve and hast given us such deliverance as this Shall we again break thy commandments Joshua 24.31 Israel served the Lord all the days of Joshua and all the days of the Elders that outlived Joshua and which had known all the works of the Lord which he had done for Israel What! offend God who is so blessed a Being who created us out of nothing of whose Mercy we have tasted every moment who preserveth and delivereth us continually from whose Goodness we expect all our Blessedness Is our deliverance by Christ of less value than all our temporal deliverances Will not Love draw the same Inferences and Conclusions from it Caution doth not arise out of a fear of anger but a lothness to offend 2. The Time when this Duty is to be practised always it is never out of season Conscience must still sit Porter at the door and examine what goes in and out If men neglect their watch but for a little while how soon doth sin get an advantage against them Lot that was chast in Sodom miscarried in the Mountains where there was none but his own Family David whose heart was so tender that it smote him for cutting off the lap of Sauls garment falleth into so deep a sleep afterwards that his Conscience was silent when he had defiled it with Blood and Lust. The tears and sorrows of many years may perhaps not repair the mischief which one hour may bring unto you You have need to watch after the sense of your Duty hath been revived upon you Satan loveth to snatch the prey from under Christs own arm He entred into Judas after the sop Joh. 13.27 After solemn Duties how soon do people miscarry Assoon as the Law was given with terrible Thundrings the people do presently miscarry by worshipping the golden Calf Exod. 32. And the Priests in the very day of their Consecration in the beginning and first day of their Ministration offered strange fire to the Lord Lev. 10. After some escape from sin we need to watch that we be not intangled therein again 2 Pet. 2.20 If after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning As under the Law a Sore rising as a boil when it was healed might afterward break out again and turn to a Leprosie Lev. 13.18 19 20. So sins after we seem to be healed of them may return and make us worse than before As Christ saith to the man cured Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee In Prosperity we need to watch it is hard to carry a full Cup without spilling and to live at ease and yet to keep up a due and lively sense of our Duty And in our Adversity when the course of Temptation is altered we are strangely surprized every Condition bringeth its own snares with it Ephraim is a cake not turned Hos. 7.8 Those who are most advanced in a state of Grace they need still to watch Mark 13.37 What I say unto you I say unto all Watch. We are never past this care this is the great difference between Christian and Christian one is more watchful than another 3. Against what we must watch 1. Generally against the three grand Enemies of our Salvation the Devil the World and the Flesh. First Against Satan for he hath laid his Ambushes and Enterprises against us continually and by his spiritual Nature hath advantages of being near us when we are little aware of him 1 Pet. 5.8 Be sober be vigilant for your adversary the Devil as a roaring lion walketh about seeking whom he may devour Satan is ever watching therefore you should watch you give him the greatest advantage by your folly and negligence now the Apostle saith he would not give him any advantage 2 Cor. 2.11 Lest Satan should get an advantage of us for we are not ignorant of his devices He is unwearied in his motions lays his designs deep takes all advantages and occasions to destroy us If the Devil were either dead or asleep or had lost his malice and power then we need not stand so much upon our guard Secondly Against the World for we are bidden to deny worldly lusts Tit. 2.12 not only ungodliness must be watched and prevented but our inclination to worldly things See how these two are matched for when we fall off from God we take to the Creature Jer. 2.13 My people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that will hold no water And Christ died to deliver us from this present evil world Gal. 1.4 Here lye all the baits and snares and dangers pass but safe through these flats and quicksands and we shall soon arrive to the Haven of eternal Glory The great virtue and proper effect of the Cross of Christ is seen in crucifying us to the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus
quicken your mortal bodies by his spirit that dwelleth in you So that a vivifical influence is the fruit of this Union which sheweth that our Vnion with Christ is not only an union with him as a political head as the King is Head and Governor of all his Subjects but such a conjunction as maketh way for the lively influence of the Spirit of Grace as well as obligeth us to subjection to him and obedience to his laws 2. That the union of every particular believer with Christ is Immediate Person with Person the thing is plain for the Scripture saith often that Christ is in us and we are in Christ and therefore 't is not said truly that we are united with the Church first and by the Church with Christ. Christ who is the head of the Church is the head of every particular Member of the Church and he that doth not hold the head and abide in him presently withereth and can bring forth no fruit The only place produced with any pretence for that fond conceit is 1 Jo. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. From whence they conclude that our Union and Communion is first with the Apostles and then with Christ not immediately but mediately we have Communion with the Church and we have Communion with them and their Communion is with the Father and the Son but the quite contrary is true that by faith we have first Vnion and Communion with Christ and then with his Church because of the commmon Relation to Christ well but the Apostle saith that ye may have Communion with us and truly our Communion is with the father and the son Communion and Fellowship with us is not meant of Communion between the Apostles and them but that you may have like fellowship with God and Christ as we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye also that you may have Communion as we have and what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said the Communion of which I speak is Communion with the Father and his Son Jesus Christ that is we have Communion with God and Christ and we desire that you may have also the same Communion Tho the Thing be evident in its self yet I shall add Reasons not my own but anothers that is Episcopius a Man from whom all the Modern Divinity is derived as is evident by their Homilies and printed Discourses tho they are severe and Tragical upon the Memory of that Blessed Servant of God John Calvin yet methinks they should not differ from their great Master in Divinity now saith he upon the place This Opinion that we are united first to the Apostles and then to God is with all diligence to be refuted First because 't is absurd in it self and secondly because of the absurd Consequences which are deduced from it 1. 'T is absurd in its self because our Communion followeth our Union but our Vnion is not with the Apostles themselves but with Christ for the Apostles are not united to Christ as Apostles with a saving Union but as believers they are united to Christ in the same manner that we are and so we are all Brethren now a Brother is not united to the Father by his brother but immediately for there is no subordination in a Family but a Collateral Respect to their common Parent as they are Apostles they are Instruments whom God Imployeth to work that in us by which we may be united not to them but to God and Christ Immediately and so have Communion with him so the Apostle saith 1 Cor. 11.2 I have espoused you to one husband that I may present you as a chast virgin to Christ. I will add and not only the whole Church but particular Believers are said to be married to the Lord Rom. 7.4 the Union and Conjunction is with him immediate and in this office all Ministers or Pastors are equal with the Apostles only that they first and immediately were sent by God for this work 2. For the absurd Consequences that may be drawn from thence Namely That our union is necessary with some Men or Company of Men that is some Church before we can have Union and Communion with God and Christ which by degrees saith he introduce the Papacy for if such an Vnion be with any Men first necessary certainly with those that first delivered Christian Doctrine but because they abide not for ever others were to be substituted in their place that immediately depended on them and so onward and before we have Union and Commmunion with God and Christ we must have Commmunion with their Successors how much soever they have degenerated from pure Christianity in Doctrine Worship and Government but saith he there is no such necessity Every single Believer the lowest and least among them have an equal Immediate Vnion and Communion with Christ for the Apostles and all other Pastors do only preach the Gospel to no other end but to bring souls to God and have Authority over us to no other end therefore what can be more absurd than that our Union with any Church or Head of the Church should be necessary before our Vnion with Christ should be obtained I proceed to the second Thing which I proposed viz. To open to you 2. How we come to be in Christ. This is by Regeneration or the converting work of his spirit Conversion consists of Three Parts 1. There is in it a turning from the creature to God 2. From self to Christ. 3. From Sin to Holiness First From the creature to God That is from the false happiness to the true from all false ways of felicity here below to God as injoyed in Heaven Certainly our Conversion may be understood by our Aversion or falling off from God Now we fell from God to the creature Jer. 2.13 My people have forsaken me We sought our happiness apart from God in the injoyment of some sublunary Contentment therefore till God be our end there is no use of means Intentio est finis ultimi Electio est mediorum There is no choice of Means without intention of the end and Christ as Mediator is to be considered as a means to come to God John 14.6 whose Favour we have forfeited and not only forfeited but despised for whilst we are satisfied with our worldly enjoyments we care not whether God be a Friend or an Enemy Worldliness is carnal Complacency or well-pleasedness of mind in worldly Things in the midst of Soul-dangers Luke 12.19 I will say to my soul thou hast much goods laid up for many years take thine ease eat drink and be merry And the very first Faith is a recovery out of this infatuation or a seâ—ling our minds on eternal Life 1 Tim. 1.16 For a pattern to them that should afterwards believe on him to life everlasting and
comparing their estate with damned reprobates but he hath done better for them having after a short time of tryal and service here appointed endless joys and pleasures for them at his right hand for evermore Now he taketh them into his family then into his bosom 2. USE Is to press us to put our selves under the conduct and government of the Holy Spirit 't is implied in our Baptism Matth. 28.19 Go therefore teach and baptise all nations in the name of the Father Son and Holyghost By our express consent we take God for our Lord and portion and Christ for our Redeemer and Saviour and the Spirit for our guide sanctifier and comforter There is all the reason to press us to it First From his excellency he cannot deceive us because he is the spirit of truth He cannot ingage us in evil because he is the spirit of Holiness from his readiness to do good Psa. 25.9 Good and upright is the Lord therefore he will teach sinners in the way the poor sinner that is weary of his wandring that is truly humble for his failings and wandrings and comes to him for pardon and grace Secondly From our necessity Our heedless headlong spirit will soon transport us to some inconveniency Pro. 3.5 6. Trust in the Lord with all thine heart and lean not on thine own understanding in all thy ways acknowledg him and he shall direct thy path 't is the greatest judgment to be given up to our own hearts counsels Thirdly From the effects the peace and comfort which followeth his guidance Jer. 6.16 Stand ye on the ways and see and ask for the good old paths where is the good way and walk there in and you shall find rest to your souls and Psa. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness But what must we do Answer 1. Continually desire his assistance and powerful conduct Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your Heavenly Father give the Holy Spirit to them that ask him 'T is pleasing to God 1 Kings 3.9.10 Give therefore thy servant an understanding heart to judg thy people that I may discern between good and bad and the speech pleased the Lord. 2. Let us co-operate with his motions mortifying the wisdom and the desires of the flesh avoiding all those things he disswadeth us from you grieve him when you disturb his comforting work or disobey his sanctifying motions Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption Do not break through when he would restrain you or refuse or draw back when he would impel and invite you to good The spirit of God will not forsake you unless you forsake him first he is grieved when the wisdom of the flesh is obeyed before his counsel and his holy inclinations smothered and we yeild easily to the requests of sin but are deaf to his motions 3. let us humble our selves when we sin through frailty and leave the directions of the Holy Ghost let us ever be more wary afterwards Psa. 51.6 In the inward parts shalt thou make me to know wisdom We catch many a fall when we leave our guide as the child when without his Nurse he will take to his own feet 3. USE is tryal For 't is propounded as a mark of the children of God Now by whose counsel are you guided Some follow their own spirit not the spirit of God are guided by the wisdom of the flesh and their own carnal affections led away from God by the lusts of their own heart and the temptations of the Devil taken captive by him at his will and pleasure 2 Tim. 2.26 Our conversations will declare that which is prevalent Principiata respondent suis principiis the constant effects declare the prevailing principle 1. The effects of the spirits leading are an Heavenly life 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given us of God and Eph. 1.17 18. That the God of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints The spirit leadeth us to those things that are above The flesh leadeth us to those things here below to flesh-pleasing vanities vain perishing delights only grateful to sense 2. The spirit leadeth to an Holy life and obedience to God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness 3. To spiritual things Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit and Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting to excel in these things though with the loss of carnal pleasurâ—s 4. To all duties to our neighbour Eph. 5.9 For the fruit of the spirit is in all goodness and righteousness and truth Gal. 5.22 23. But the fruit of the spirit is love joy peace longsuffering gentleness goodness faith meekness temperance against such there is no law SERMON XXII ROM VIII 15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father THE Words contain a Reason why those who are led by the Spirit are the children of God The Reason is because they have received the Covenant of Grace and the Spirit which accompanieth the New Covenant is not the Spirit of Bondage but Adoption 'T is propounded 1. Negatively 2. Affirmatively 1. Negatively They were freed from the servile fear of condemnation which the legal Covenant wrought in them 2. Affirmatively They were endowed with the Spirit of Adoption or a perswasion of their Father's Love or of God's admitting them into his Family and the right of inheritance and so were drawn to obedience by noble motives suitable to the Covenant they were under For the First Clause in the Text Ye have not received the spirit of bondage again to fear In which words observe 1. The State of men under the Law-Covenant 'T is a State of Bondage 2. The operation of the Spirit during that Dispensation it made men sensible of their Bondage Ye have not received the spirit of bondage There is the Spirit mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again implying That during that Dispensation they had it 3. The impression left upon the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear There is a Twofold Fear filial and servile child-like and slavish The one is
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
to this hour There was the innocent desire of his humane nature to be freed from the burden but his greater respect to Gods glory and the publick benefit of mankind made him submit to it His humane nature was to shew a reasonable aversation from what was destructive to it but his resolved will was to submit to God and overcome all impediments Take the instance lower Nature prompted Paul to ask freedom from the Thorn in the flesh but grace taught him to submit to Gods will Paul sinned not in having or giving vent to the natural inclination but the spiritual instinct must guide and overrule it So when we ask natural conveniences we sin not but yet this is not the spirit which God heareth in prayer Christ was heard in that he feared Heb. 5.7 Yet the cup did not pass away but he was supported so Paul was heard not for the removal of the thorn in the flesh but for sufficient grace 2 Cor. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 2. There is a carnal sinful spirit which may be working in prayer as when the Disciples called for fire from Heaven Christ telleth them Luke 9.55 Ye know not of what spirit ye are of Men often miscarry in prayer being blinded either by an erring Judgment or their carnal Passions 1. By an erring judgment They put their false conceits and opinions into their prayers and so would engage God as Balaam sought by building Altars against his own people This kind of praying 't is a begging of God to do the Devils work to destroy his own Kingdom and suppress his most serious worshippers to gratifie the faction that opposeth them Nothing is so cruel and bloody but false and partial zeal will put men upon if their judgments be once tainted they think the killing of others is doing God good service John 16.2 Their devotions will be soon tainted also for men that follow a blind conscience will hallow and consecrate their rage and cruelty by prayer and solemn worship Isa. 66.5 Your brethren that hate you that cast you out of my names sake said Let the Lord be glorified Thence the old by-word in nomine Domini incipit omne malum Prayer is made a Preface to cruelty Now 't is a comfort to the faithful that God will not hear these prayers he knows what is the mind of the spirit 2. By carnal passions and desires Fleshly interest breedeth partiality and men think God should hear them in their worldly requests the motions of the flesh are very earnest for corrupt nature would fain be pleased Jam. 4.3 Ye ask have not because ye ask amiss that ye may consume it upon your lusts 'T is the flesh prayeth and not the spirit You ask meat for your lusts Psal. 78.18 When their wants were abundantly supplyed yet they remained querelous and unsatisfied They must have dainties as well as necessaries as if Gods providence must serve their carnal appetites In these and such like cases the flesh prayeth and not the spirit but Christ will not put this dross into his golden Censer nor perfume our lusts with his sweet incense 3. The new Nature called also spirit which incineth us to God and Heaven Zech. 12.10 I will pour upon them the spirit of grace and supplication This prompteth and urgeth us to ask spiritual and heavenly things And such kind of requests are most pleasing to God 1 Kings 3.10 those things which are necessary to Gods glory and our salvation There is what the flesh savoureth and what the spirit savoureth the wisdom of the flesh perverteth and diverteth hearts from God and heaven to base low things such as the good things of this world pleasures riches honours But the spirit or the renewed part savoureth other things What is the savouring of the spirit What the new nature would be at or chiefly desireth And 't is a truth that the same spirit which is predominant at other times will work in prayer for the desires follow the constitution and frame of the heart Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As their constitution is so will their gust be and this tast and relish will shew its self in all things even in their prayers and devotions and whatever their words be the working of their hearts and according to their universal bent and temper 4. The holy spirit of God Jude 20. Praying in the Holy Ghost His assistance is necessary to prayer not only to sanctifie our hearts but to excite our desires and direct our addresses to God so that we are inabled and raised to perform this duty with more ardency and regularity than we of our selves could attain unto A Christian hath both flesh and spirit in him and they remain in him as active principles always lusting against each other Gal. 5.17 In prayer we feel it for the Saints speak sometimes in a mixt dialect half the language of Ashdod and half of Canaan both of the flesh and of the spirit only the one overruleth the other by the power of the Holy Ghost take it in either property of prayer confidence or fervency of desire 1. For confidence Jonah 2.4 I said I am cast out of thy sight yet I will look again to thy holy Temple There is a plain conflict between faith and unbelief unbeliefs words is first out as if we were utterly rejected out of Gods care and favour yet faith will not suffer us to keep off from God and therefore corrects and unsaith again what unbelief had said before yet I will look again to thy holy Temple Try what God will do for me so Psal. 94.18 When I said my foot slippeth thy mercy O Lord held me up yet there is relief in God when all their own confidence and courage faileth them 2. In point of fervency The flesh valueth esteemeth earnestly craveth temporal mercies fancieth a condition of health wealth liberty and worldly conveniencies as best for us We admire carnal happiness Psal. 144. But the spirit corrects the judgement of the flesh There is an higher and better happiness and that we should mainly seek after and all our worldly interests should be subordinated thereunto Now 't is not meerly the spirit or new nature in us which doth hold out in these conflicts but the new nature assisted by the Spirit of God who helpeth us in all our infirmities and to whom Religious manners sheweth we must ascribe all that we have and do All our faith and fervency cometh from him and without his assistance we should either sink under the difficulties or be cold and careless in our requests 2. In what sense God is said to know the mind of the spirit 1. By way of distinction 2. By way of approbation 1. By way of distinction God perfectly knoweth the mind and intention of those
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
the God of my Salvation And Psa. 23.4 Yea though I walk through the valley of the shadow of death I will fear none evil for thou art with me thy rod and thy staff doth comfort me To make the promise yield us that which the creature cannot health strength life peace house and home and maintenance for our selves and Children When we die and have little or nothing to leave them and all means of subsistance are cut off and blasted then to live yea to grow rich by Faith as having nothing yet possessing all things 2 Cor. 6.10 'T is enough that God carryeth the purse for us Many talk of living by Faith but 't is when they have something in the World to live upon As those Isa. 4.1 Only let us he called by thy name So in other cases why do the vain delights and dignities and honours of the World so prevail with Men that all the Promises of the Gospel cannot reclaim them yea fell their birth-right for one morsel of meat Heb. 11.15 The life of Sense is lifted up above that of Faith The Soul dwelleth in Flesh looketh out by the senses and knoweth what is comfortable to sense that God is unseen our great hopes are to come and the Flesh is Importunate to be pleased 2. Pet. 1.9 They that want these things that is Faith and other graces are blind and cannot see afar off Doct. 2. That Faith is for Earth and sight is for Heaven So the Apostle sorteth these two Here we believe in God and there we see him as he is As soon as we are reconciled to him God will not admit us into his immediate presence as Absolom when he had leave to return yet he could not see the King's face 2 Sam. 14.24 So God causeth us to stay a while in the World ere we come before him in his Heavenly Temple 1. Because now we are in our minority and all things are by degrees carryed on towards their state of perfection as an Infant doth not presently commence into the stature of a man In the course of Nature there is an orderly progress from an Imperfect state to a perfect The dispensations of God to the Church Gal. 4. And the Apostle compareth our estate in Glory and our estate by grace to Child-hood and manly Age 1 Cor. 13.11 12. Our words inclinations affections are quite changed in the compass of a few years so as we neither say nor desire nor understand any thing as some years before we did so it is with this and the next life Now our vision is very dark and imperfect looking upon things when they are shewed us as through a glass on purpose to give us a Glimpse of them but when we come to Heaven we shall see perfectly as we see a person or thing that is before our Eyes 2. We are now upon our tryal but then we are in termino in our final state now we are in our way but then we are in our Country Therefore now we walk by faith but then by sight God would not give us our reward here A tryal cannot be made in a state of sense but in a state of Faith We are justified by Faith we live by Faith we walk by Faith This state of Faith requireth that the manner of that dispensation by which God governeth the World should neither be too sensible and clear nor too obscure and dark but a middle thing as the day break or twilight is between the light of the day and the darkness of the night that as the World is a middle place between Heaven and Hell so it should have somewhat of either If all things were too clear and liable to sense we should not need Faith if to obscure we should wholly lose Faith Therefore 't is neither night nor day but towards the evening If the Godly should be presently admitted to their Happiness and have all things according to Hearts desire it would make Religion too sensible a thing not fit for that kind of Government which God will now exercise in the World Heb. 6.12 But followers of them who through Faith and patience have inherited the promises And Jam. 1.12 Blessed is the man that endureth Temptation for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Every man must be tryed and approved faithful upon tryal and then God will admit him into his presence 3. There is no congruity between our present state and the beatifical vision the place is not fit nor the persons 1. The place is not fit because 't is full of changes Here time and chance happeneth to all and there is a continual succession of Night and Day Calm and Tempest Winter and Summer There is neither evil nor only evil not all good nor all Blessing but a mixture of either The World to come is either all evil or all good This is a fit place for our exercise but not for our injoyments here is the patience of the Saints But there is the reward of the Saints 'T is a fit place to get an Interest in but not a possession 'T is Gods Foot-stool but not his Throne Isa. 66.1 Now he will not immediately shew himself to us till we come before the Throne of his Glory He manifesteth himself to the Blessed Spirits as a King sitting in his Royal Robes upon his Throne but the Church is but his Foot-stool as he filleth the upper part of the World with his Glorious presence so the lower part with his powerful presence This is a place wherein God will shew his bounty to all his Creatures a Common Inn and receptacle for Sons and Bastards a place given to the Children of men But the Heaven of Heavens he hath reserved for himself and his people Psa. 115.16 2. The persons are not fit Our Souls are not yet enough purified to see God Matth. 5.8 1 John 3.3 Till sin be done away which will not be till Death we are unmeet for his presence when Christ will present us to God he will present us faultless before the presence of his Glory Jude 28. Our Bodies also are not fit till we have passed the Gulph of Death We are not able to bear Eternal Happiness Old bottles will not hold the new wine of Glory a Mortal Creature is not capable of the Glorious presence of God and cannot endure the splendour of it Matth. 12.6 They fell on their Faces and were sore afraid Upon any manifestation of God the Saints hide themselves Elijah Wrapt his Face in a mantle Moses himself when God gave the Law trembled exceedingly 3. Point That till we have sight 't is some advantage that we have Faith There is no other way to live spiritually and in holy peace joy and the love of God but by sight or faith either by injoyment or expectation therefore sight being reserved for the other world if we would live holily and comfortably we must walk
the Earth and Psalm 50.6 God is Judge himself It was enough to understand it so without any distinction of the Persons But when once this mystery was most certainly manifested by God manifest in our flesh now we must Enquire a little further 2. I Answer there is an Order in the Persons of the Blessed Trinity as in the manner of subsisting so also there 's a certain Order and Oeconomy according to which all their operations are produced and brought forth to the Creature according to which Order the power of Judging doth belong partly to the Father and partly to the Son 1. In the business of Redemption there the act of judging was exercised upon our surety he was substituted into our room and place and offered himself not only for our good but in our room and stead to bear our punishment and to Procure the favour of God to us there the act of judging belonged to the Father to whom the satisfaction was tendred and before whom our Advocate and Surety must plead and present himself therefore it is said in 1 John 2.1 We have an Advocate with the Father even Jesus Christ the righteous Thus our advocate pleads before the Father as before the Judge 2. As to the Judgment to be exercised upon us whoever partakes of that Salvation which was purchased by the Surety or have lost it by their negligence impenitency and unbelief there the Second Person is to be judge In the former the Son could not be our judge for then he would be our Judge and Party too and then the plea of those Hereticks would have more Countenance of Reason In the business of Redemption the Son could not Judge because he made himself a Party for our good and stood in our room and place and the same Party cannot give and take the Satisfacion that cannot be therefore this order is constituted in this glorious mystery of the God-head that the satisfaction is tendred to the Father he pleads and represents himself to the Father in our behalf And the Holy-Ghost cannot be the Judge for in this mystery he hath another part and function and office he being the Third Person in Order of subsisting 3. In the Son there 's a double Relation or Consideration One as he is God and the other as he is Mediatour the one Natural and Eternal which shall endure for ever the other which he took upon himself in time and which in the Consummation of time he shall at length lay aside In the former respect as God so Christ is Judge with the Father and Spirit as by Original Authority but in this later respect as Christ is Mediatour he is Judge by Deputation The primitive Soveraignty belongs to God as Supream King and the Judge by derivation and deputation is the Lord Jesus Christ as Mediatour in his man-hood united to the Second Person of the God-head So the Judgment of the World is put upon him In regard of the creature as to us his Authority is Absolute and Supream But in regard of God it is deputed so he is ordained and appointed to be Judg. The Scripture delights much in this Notion John 5.27 He hath power of life and death to condemn and absolve the Father hath given him Authority as he is the Son of man Acts 10.42 The Apostles when they were to preach thought it not enough for them to say God is Judge no but he is ordained of God to be Judge of quick and dead So Acts 17.31 He hath appointed a day in the which he will Judge the World in Righteousness by that man whom he hath ordained In all which Christs acts as the Fathers vicegerent And after he hath thus judged the World as the Fathers Deputy then he shall give up the Kingdom to God even the Father 1 Cor. 15.25 So that the right Christ hath as Mediatour it is not meerly by Creation nor his Essential Kingdom common to the Father But a derivative subordinate right as Mediatour by vertue of his purchase as he dyed rose again and revived 4. This power which belongs to Christ as Mediatour it is given to him upon these accounts 1. Partly as a recompence of his humiliation But chiefly because it belongs to the fulness of his Mediatory Office 't is the last act The Kingdom of the Mediator is subordinate to the Kingdom of God now he being appointed by the Father the last act of his Kingly Office was to Judge the World This Mediatour was not only to pay a price to Divine Justice Not only to separate the redeemed from the World by converting them to God But he is also to Judge Devils and those Enemies of his that would not submit to his Mediatory Kingdom to Judge those Enemies out of whose hands he is to free the Church While the World lasts he is to fight against our Enemies but then to judge them and cast them into Eternal torments and so to deliver up the Kingdom to the Father 1. Cor. 15.24 His Office is not full till he hath executed and judged all his Enemies 2dly In what nature doth he act and exercise the Judgment either as God or man or both I answer in both Christ is the Person not the Father nor the Spirit and Christ acts it as God-man the Judgment is acted visibly by him in the Humane Nature seated upon a visible Throne that he may be seen of all and heard of all therefore Christ is so often with respect to the Judgment called the Son of man Mat. 16.27 Acts 17.31 Mat. 26.64 Joh. 5.27 The Judgment must be visible therefore the Judge must be so and that the World may see him with these eyes that we may see our Redeemer come in the last day and see him to our comfort he that is withdrawn into the Curtain of the Heavens he that is gone about his Ministration before God must come out and bless the People And therefore that he may be seen and heard of all though the divine Power be mightily seen yet he is to act it in the Humane Nature USE of all 1. This speaks terrour to the wicked 2dly Comfort to the Godly 1. Terrour to the wicked Here let us see 1. Who are those wicked ones to whom this terrour belongeth 2dly What is it that maketh it so terrible to them And will breed horrour and trembling in their hearts if they repent not First All those that have opposed his Kingdom in the World Luk. 19.27 Those mine Enemies that would not that I should Reign over them bring them forth and slay them before me These oppose the great design of the Gospel which is to set up the Lord Jesus as King 2dly All that set light by his Person in the day of his grace And though they do not oppose his Government yet refuse it Psal. 81.11 My people would not hearken to my voice and Israel would none of me 3dly All that despise his benefits and neglect to seek after them Heb.
The Godly will be brought in as one evidence to make them manifest parâ—ly as they endeavoured to do them Good Heb. 11.7 Noah condemned the World and the Saints shall Judge the World 1 Cor. 6.2 Now by their conversations hereafter by their vote and suffrage And partly as they might receive good from them As the Godly relieved Luke 16.9 And neglected Mat. 25. As they might have been visited and cloathed the Loins of the Poor Blessed Job Chap. 31.20 10. The circumstances of their evil actions Jam. 5.3 Your Gold and Silver is caâ—kered the â—â—st of them shall be a witness against you The circumstances of your sinful actions shall be brought forth as arguments of conviction Hab. 2.11 The stone shall cry out of the Wall and the beam out of the Timber shall answer it Though none durst complain of oppressors yet the materials of their buildings shall witness against them A kind of Antiphony heard by Gods justice The stones of the Wall shall cry Lord we were built by rapine and violence the beam shall answer true Lord even so it is the stones shall cry vengeance Lord upon our ungodly owner and the beam shall answer woe to him because his house was built with blood though all should be silent yet the stones will not hold their peace Vse 1. If we must appear so as to be made manifest Oh then let us take heed of secret â—in and make Conscience of avoiding it as well as that which is open for in time it will be laid open Achan was found out in his Sacriledge how secretly soever he carryed it Joshua Chap. 7. Ananias and Sapphirahs Sacriledge in keeping back part of what was dedicated to God Acts 5. Gebazi in affecting a bribe 1 Kings 5.26 Went not my spirit with thee Meaning his Prophetick Spirit Doth not God see and will not he require it Alas we many times make conscience of acts but not of thoughts and yet according to Christs Theology malice is heart-murther lustful inclinations are heart Adultery proud Imaginations are heart-Idolatry and there may be a great deal of evil in discontented thoughts and repinings against Providence Psal. 73.22 shall we repent of nothing but what man seeth Eph. 5.12 It is a shame even to speak of those things which are done of them in secret A serious Christian is ashamed to speak of what secure persons are not ashamed to practice if they can hide it from men the all seeing-eye of God layeth no restraint upon them uncleanness usually affecteth a vail of Secresy but Whoremongers and Adulterers God will judge Heb. 13.4 'T is said God will Judge them because usually this sin is carryed so closely and craâ—tily that none but God can find them out but certainly God will find them out none can escape Gods discovery all things are naked in his sight Let no man then Imbolden himself to have his hand in any sin in hopes to hide his Counsel deep from the Lord and his works in the dark Isa. 29.15 God knoweth the thoughts of the heart afar off and Psa. 139.2 Whither shall I go from thy presence and whither shall I fly from thy Spirit God knew what the King of Assyria spake in his secret Chamber 2 Kings 6.12 Knew the secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Matth. 2.13 But to end this consider the aggravations of these sins that are secret and hidden although to be an open and bold sinner is in some respects more then to be a close private sinner because of the dishonour done to God and Scandal to others and impudency in the sinner himself yet also in other respects secret sins have their Aggravations 1. The man is conscious to himself that he doth evil therefore seeketh a vail and covering would not have the World know it if open sins be of greater infamy yet secret sins are more against knowledge and conviction To sin with a consciousness that we do sin is a dreadful thing Jam. 4.17 You live in secret wickedness envy pride sensuality and would fain keep it close This is to rebel against the light and to stop the mouth of conscience which is awakned within thee 2. This secret sinning puts far more respect and fear upon men than God and is palliated Atheism What unjust in secret unclean in secret Envious in Secret disclaim against Gods Children in secret neglect duties in secret sensual in secret Oh then wicked wretch thou art afraid men should know it and art not afraid God should know it What afraid of the eyes of man and not afraid of the Great God Thou wouldest not have a Child see thee do that which God seeth thee to do A Thief is ashamed when he is found Jer. 2. Can man damn thee Can man fill thy Conscience with terrours Can man bid thee depart into Everlasting Burnings Why then art thou afraid of man and not of God 3. The more secret any wickedness is it argueth the heart is more studious and industrious about it how to contrive it and bring it about as David plotted Vriahs death And Joshua 7.11 They have stolen and dissembled also and even put it among their own stuff And Acts 5.9 How is it that ye have agreed together to Tempt the Spirit of God In Secret sins there is much Premeditation and Craft and Dissimulation used 2. VSE is to shew the folly of them who rather take care to hide their sins then get them pardoned 1. God hath promsed pardon to an open confession of sin Prov. 28.13 He that hideth his sin shall not prosper but he that confesseth and forsaketh his sin shall find mercy He hath promised it in mercy but bound himself to perform it in righteousness 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them David pleadeth it Psal. 51.3 Cleanse me from my secret sin for I acknowledge my transgression And God doth certainly perform it to his Children When David said I have sinned 2. Sam. 12.13 against the Lord Nathan said the Lord hath put away thy sin thou shalt not die And this he acknowledged with thankfulness Psa. 32.5 I said I would confess and thou forgavest This is the right course which men should take confess their sin with grief and shame and reformation we have not our quietus est till this be done 2. Notwithstanding all this man naturally loveth to hide and cover his sin Job 31.33 If I have covered my transgression as did Adam by hiding mine iniquity in my bosom More hominum so Junius Hos. 6.7 They like men have transgressed the covenant 'T is in the Hebrew like Adam or Adams name is mentioned because we shew our selves to be right Adams race by hiding and excusing our sin First From men we hide them as Saul dealeth with Samuel 1 Sam. 15.13 15. Gehazi with Elisha Ananias and Sapphira with Peter Acts 5.8 They
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
Heaven The whole genius of the Popish religion runneth this way where the worship of Christ is turned into a theatrical pomp and the simplicity of the Gospel is changed into weak and silly observances and beggarly rudiments which betray it to the contempt scorn of all considering men and is no more pleasing to Christ than the mockage of the Jews Souldiers that put a purple robe upon Christ and cryed Hail king of the Jews when they spit upon him and buffeted him In Christians 't is but to complement Christ to feast and make mirth for his memory and deck our bodies and houses whil'st we look not after rejoycing in the Spirit to be all for sumptuous Temples and costly furniture and rich Altar Cloaths and Vestments while his Laws are trampled under foot and those that would sincerely worship Christ and make it their â—usiness to go to Heaven are despised and maligned and it may be condemned to the fires 'T is not the pomp of Ceremonies but Faith and brokenness of heart and diligence in his service and living in the Spirit that Christ mainly looketh after Religion looketh more like a worldly thing in a carnal dress but the Kings daughter is glorious within Psa. 45.13 The glory of the true Church and every member thereof is in things spiritual as knowledge faith love hope courage zeal sobriety patience humility these are the true glories of the Saints not golden Images and rich accommodations and outward triumph and carnal revilings and the great thing Christ hath commended to us in his Doctrine is an holy heart and an holy life Psa. 93.5 Holiness becometh thy house O Lord for ever Not pomp and gaudry of worship but purity and holiness that 's a standing ornament 4. By herding with a stricter party whil'st yet our hearts are not subdued to God There are three places prove this Gal. 6.15 For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature And Gal. 5 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith that worketh by love 1 Cor. 7 19. Circumcision is nothing and uncircumcision is nothing but keeping the commandments of God Men hug others because they are of their party and fellowship 't is religion enough to be one of them of such a party and denomination as obtains the vogue and is of most esteem among Christians in that age yet how strict so ever our party be if our hearts be not subdued to Christ all is as nothing in the sight of God till a man be a new creature 't is but a fleshâ—y knowing of Christ a man may change his party as a piece of Lead will receive any Impression either Angel or Devil or what you stamp upon it 3. This knowing Christ after the flesh will do us no good be of no comfort and use to us as to the salvation of our Souls 1. Because God is no respecter of persons 1 Pet. 1.17 If you call him Father who without respect of persons Judgeth every man according to his works The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not judge by outward respects The Prosopon of the Jew was his knowledge of the Law and injoying the Ordinances of God The Prosopon of the Christian is his profession of respect to Christ and esteem of him but God judgeth not by the appearance but by the internal habit and constitution of the heart manifested by an uniform obedience to his whole will otherwise circumcision may become uncircumcision or Christianity as Paganism Therefore 't is not enough to profess you are for Christ of his Faction and Party for there is a Faction of Christians as well as a religion they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ without any change of heart or serious bent of Soul towards him Now this is the Prosopon according to which God may be supposed to judge for you do not think riches or poverty fear or love can so much as be supposed to be in God but profession or not profession is that he looks to 2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory namely by our respect to his commandments John 14.21 He that hath my commandments and keepeth them he it is that loveth me There 's the main other things will not pass for love though they be taken for such in the World And John 15.14 Ye are my friends if ye do whatsoever I command you Perfect friendship consists in harmony or an agreement in mind and will If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will Psa. 97.10 Ye that love the Lord hate evil and constraineth the Soul to set about every thing which it knoweth will please and honour him 2 Cor. 5.14 The love of Christ constraineth us If we do but love him and be sensible of the obligation he hath left upon us So it will be in a real spiritual love 3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh Christ being now exalted requireth a spiritual converse with him When Christ hath laid aside his mortal life we should lay aside our carnal conceits and affections There were some Jewish Impostors that Eusebius writeth of Mungrel Christians Chocabites and Nazerites who called themselves the Lords kinsmen a sort of Cozening and Heretical companions they were who for their own purposes forraged the Countrys up and down as the Gipsies now do amusing the World with genealogies and drawing the vulgar after them with many vain fancies denyed the Resurrection interpreting all said about it of the new creature pretending belief in Christ but observing the Law of Moses against whom the Epistle to the Galatians is supposed to be written And there were some that knew Moses after the flesh and seemed to pretend much zeal to the Law of Moses Now the Apostle saith they deserved to be called the concision rather than the circumcision whereof they gave out themselves to be patrons and defenders The true believers had right to that title because they had the thing signified by circumcision worshipping God with the inward and spiritual affection of a renewed heart and trusting in Christ alone for salvation who was the substance of the shadows and renouncing confidence in fleshly priviledges worship God in the Spirit and rejoyce in Christ Jesus So for Christians glorying in externals is scarce worthy the name of Christianity if they have the name not the reality 4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven It pleased him not in the days of his flesh A Divine spiritual affection doth only befit the state of glory to which he is exalted Now