Patern or Exemplar of it As we are one The Explicatory Questions are two I. What kind of Unity this is that is prayed for II. Under what respect it is prayed for in this place I. What this Unity is How one One in Judgment or one in Heart or one Body knit together with the same Spirit I answer All these For consider for whom Christ prayeth for the Disciples o◠that Age and principally for the College of the Apostles now saith he Let them be one There is a double Unity Mystical and Moral 1. Mystical Union is the Union of Believers with Christ the Head and with one another with Christ the Head by Faith and with one another by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it agreeth with the Letter of this Place nay with the Meaning This Union of Believers in the same Body is often compared with the Mystery of the Trinity and it is elswhere expressed by one Body as Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God a place full to this purpose where all Believers in regard of their Union with the Head and with one another are set forth as one Body governed under one Head by one Spirit by which they increase and grow up till they come to such a kind of Unity as is among the Divine Persons I cannot exclude this because where Christ's Prayers are indefinite it is good to interpret them in their full latitude and according to the extent of his Purchase And yet I think this is not principally intended because as I said Christ chiefly prayeth for the Apostles and Disciples of that Age not for the Church Catholick or Universal 2. There is a Moral Union and that is two-fold 1. Consent in Doctrine 2. Mutual Agreement and Concord of Affection As it is said of the Church Acts 4.32 The multitude of them that believed were of one Heart and one Mind One Heart that noteth Agreement in Affection and one Mind Agreement in Judgment for both these doth Christ pray 1. Let them be one in Doctrine and Judgment Christ had intrusted them with the weightiest Affair the Sons of Men are capable of with the promulgation of the Gospel a Doctrine which Christ brought out of the Bosom of the Father and gave it to the Apostles and they to the Church and Christ obtained that which he prayed for There is such an exact consent and harmony between the Doctrine of the Apostles that is a sufficient Foundation for the Faith and Unity of the Church For the Faith of the Church 1 Cor. 15.10 11. I laboured more abudantly than they all yet not I but the Grace of God which was with me Therefore whether it were I or they so we preach and so ye believed We have no cause to stumble and take offence at the Doctrine delivered by the Apostles tho God used several Instruments of different Gifts and Opportunities of Service yet all were conducted by an Infallible Spirit So we preached all of us c. So for Unity and Concord in the Church Ephes. 4.3 4 5. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace There is one Body and one Spirit even as ye are called in one Hope of your Calling One Lord one Faith one Baptism c. 2. Let them be one in Heart and with joint consent carry on this great Charge that is committed to them So did the Apostles by unanimous consent divide their Labours for the Edification of the World and kept a Fellowship among themselves Gal. 2.9 They gave to me and Barnabas the right hand of Fellowship that we should go unto the Heathen and they to the Circumcision with such Concord and Agreement was this great Work managed between them For all this did Christ pray And this suiteth with the Patern in the Text As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption so between the Apostles in carrying on the Doctrine of Redemption II. In what manner doth Christ pray for it Here some take this only as a new Petition different from the former he had prayed for Preservation now for Unity But there is a causal Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken specificativè keep them by making them one the Safety of the Church dependeth much upon the Unity of it Or terminativè keep them that they may be one I had intended because of the necessity of the Matter to have spoken of the Union of the Church with Christ and then with one another But because he chiefly prayeth for the Apostles tho others are not excluded and because the Union of the Church as one Body animated with the same Spirit will fall under discussion in Vers. 21 and 23. I shall adjourn it to that place Only now I shall Observe 1. Obs. How much Christ's Heart is set upon the Vnity and Oneness of his Members Here he prayeth for the Apostles in Vers. 21. he prayeth the same for all Believers Upon this Occasion let us see how much it was in the Aim of Christ. 1. Therefore was he Incarnate He united the Divine and Humane Nature in his own Person that he might unite us to God by himself and with one another God and Man had never been one in Covenant if they had not first been one in Person The Hypostatical Union maketh way for the Mystical It was the main End of Christ's coming into the World Ephes. 1.10 That in the fulness of Time he might gather together in one all things in Christ. The Angels and blessed Spirits and the Saints in all Nations have Communion with us in Christ under the same Head He would gather the Elect rational Creatures into a Body one with God in Christ Saints and Angels As all the Heads of a Discourse are summed up in the conclusion so Christ would draw all into one Body He took a Natural Body that he might have a Mystical Body Christ would not only leave us the Relation of Friends and Brethren but Fellow-Members He would gather together all into one not only into one Family but into one Body Brothers that have issued from the same Womb that have been nursed with the same Milk have been divided in Interests and Affections and defaced all feelings of Nature Cain and Abel Jacob and Esau are sad Instances But this Mischief is not found in Members of the same Body there is no Contestation and Disagreement Who would use one Hand to cut off another Or divide those parts which preserve the mutual Correspondence and Welfare of all Again Brothers if they do not hurt one another they do not care for one another each liveth to himself a distinct Life apart and studieth his own Advantage But it is not
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
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
it surely we would walk more cautiously and serve God with greater ardency and alacrity of Spirit but when we forget it we let loose the Reins and slacken our diligence and yield to the importunity of the flesh and suffer our selves to be distracted with worldly cares or benummed with fleshly delights that we do not mind our Duty of preparing for the Lords coming Secondly How far may this seize upon Christians The Question may be stated Negatively and Affirmatively how far it may and how far it may not First Affirmatively 1. It may seize upon them not only when they are young but when they are of long standing When they are young many a man newly Converted having had as yet no thorough experience of the strength of Sin the danger of Temptations and his own Weakness may bear a little too high upon the Confidence of his own resolutions which because they are sincere he thinketh they will easily obtain their effect In this rank I put Peter whilest as yet the Spirit was not poured out and was only under his Masters wing I count him but a Novice then in comparison of what he was afterwards He was so confident of his affection to Christ and resolution that he had not a due sense of his danger Matth. 26.33 But alas how soon were his unpractised Wings clipp'd and he taken in the Snare of the Fowler Honest Peter would not believe such Weakness in himself and so unexperienced Christians can hardly believe themselves to be so weak as a Temptation sheweth them to be the more sincere their purpose is the more confident they are in their own Strength even when near a fearfull fall So a man of long standing being assured of Salvation may grow negligent and supposing he hath Grace and is possessed of the Love of God presumes that he needeth not such diligence as when he was doubtful of his State and if he go round in a course of Duty and avoid grosser sins he may think 't is enough as if he were now past all danger and so insensibly falleth asleep or into decay Rev. 3.18 Because thou sayest that I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me Gold tried in the fire that thou mayest be rich and white Rayment that thou mayest be cloathed that the shame of thy nakedness do not appear and Eye-salve that thou mayest see 'T is not spoken to the gross Carnal or to beginners or persons unacquainted with Christ but to lukewarm Professors after the first labours of Regeneration and the difficulties of Reconciliation with God are past over and the terrours of the Law well vanquished and some peace and confidence gotten then we are in danger of security by which means all may run to wast in the Soul and sins break out and make our blindness and nakedness appear The wise Virgins slept not 'till their main work was in some measure over and therefore a strange security and sleepiness is incident to us and may befall not only the wicked who scarce ever think of the world to come being blinded with present things but those that are good have their drowsie fits by which they remit of their Zeal and grow more dead and are not so diligent in seeking occasions to do good 2. When we are in greatest danger and matters most concerning us are in hand and God calleth most for our Service and so have most need to watch then are we usually most secure witness the Disciples upon Mount Olivet after many warnings given them by Christ Matth. 26.41 42 43 44 45. 'Till Christ telleth them Sleep on now that is sleep if you can it will not be long ere you are throughly awakened so often are the Saints slumbering and sleeping when most need to be awake and mispend the time in sluggishness and carnal rest which is granted them to prepare themselves for tryal So Jonah 1.5 when a Storm arises for his sake though the Winds blow and the Sea roar and the Mariners at their wits end yet Jonah was fast asleep Those most guilty and those whom the correction pointed at are most secure under it And Sampson is asleep when the Philistines are ready to come upon him Now if ever should men be awake Now we are awak'ned by Gods providence and the estate of the Christian World round about us now we should exercise all the grace and skill we can 3. They may shew their sleepiness in their publick Relations as while the envious man sowed Tares the Husbandmen were asleep Mat. 13.25 Many times Magistrates are asleep when abuses creep in and eat out the bowels of the Common-wealth and Ministers are asleep while the Kingdom of Christ is undermined Masters of Families asleep while disorders creep into their houses Magistrates are watchers as well as private Christians Rom. 13.6 who sleep and neglect the care of souls But especially Ministers are to watch over their peoples souls and should put forth their utmost care and diligence Heb. 13.17 4. It may befall them after some solemn service 2 Chron. 35.20 After this when Josiah had prepared the Temple then he falleth into that rash engagement against Pharaoh Necho which cost him his life Hezekiah after his Reformation fell into pride and provocation of God 2 Chron. 32. Many times when we have performed some good service to God we take occasion to be more careless and secure We think we are priviledged by our former diligence If the Righteous trust in his righteousness and commit Iniquity Ezek. 33.13 that is upon the presumption that he laid in a Fore-merit Our hearts will be seeking some unlawful liberty and we intermit our watch upon such occasions Secondly Negatively We must make the exceptions that are necessary 1. Though the wise Virgins may slumber and sleep and there be an intermission of the acts of Grace yet no intercision of the habits of Grace or radical Inclination to God Gradus remittitur actus intermittitur habitus non amittitur Some degrees may be remitted acts intermitted but the habit not extinguisht still the seed of God remaineth in them Love is the predominant habit Sin doth not possess the heart instead of God 1 Joh. 2.15 The habitual bent of the Soul is more for God than for the flesh or the world however he fail in some individual actions the scope and tenour of his life is for God and sincere obedience There is life and sap at the root though in the Winter the trees be without leaves and blossoms Cant. 5.2 I sleep but my heart waketh There is Faith and Hope and Love in their Hearts all this while The Spirit of God abideth in them and keepeth alive his work 2 Tim. 1.14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us The Spirit remaineth in the Saints to maintain the habits
go rest and trouble themselves no further Alas they know not what belongeth to the spiritual Life for if they had true Grace they would see a need to keep it lively and growing they would find they could not keep what they had unless they did increase it the daily lapses make breaches upon it and Conscience would tell them how easily they lose many degrees and a sense of it and that every day they need serious humiliation and 't is a naughty Heart that can satisfie it self with the minimum quod sit a bare Competency without seeking after greater measures When men do things against their will they do not more than needs but Love hath an amplitude and largeness in it it thinks it can never do enough 2 VSE Is to excite us Phil. 2.13 14. Forgetting those things that are behind and reaching to the things that are before I press towards the mark of the high prize of God in Christ Jesus You have not answered your holy rule nor done things worthy of your blessed hope nor answerable to the great obligations laid upon you nor becoming the glorious Salvation which you expect if these things were well thought of you would see a need of making a speedy addition to your stock every day Oh then as to the internal habits of Grace we beseech you let your Love abound more and more Phil. 1.9 and as to the external acts of Obedience 1 Thes. 4.1 As ye have received of us how to walk and how to please God so you would abound more and more Let your Vessel be fuller and your Lamps burn brighter you owe God a thousand times more than ever yet you have payed him he hath both deserved and required more at your hand you cannot make out your Gospel qualification of sincerity unless there be a lamenting of defects and a striving after perfection Thirdly We come to the Advice and Counsel But go ye rather to them that sell and buy for your selves Go to them that sell that is goe where it may be had for selling and buying are put improperly for getting into our hand Emptum cedit in jus emptoris things are said to be bought when they are made ours as if we had paid a just price for them as Prov. 23.23 Buy the Truth and sell it not That is keep it and do not part with it so Isa. 55.1 Buy Wine and Milk and Revel 3.18 I Counsel thee to buy of me Gold Calvin is of Opinion Non admonitio est sed exprobratio and Austin before Non consulentium sed irridentium est ista Responsio 't is a Check and Rebuke to their negligence as if it were said Goe buy now if you can heretofore you had a time of buying which you neglected the Shops were open but now the opportunity is lost and so think it not a Counsel but a Rebuke You should have bought for your selves I rather think 't is an Advice directing them to the Remedy or the true Course that must be taken if we would get Oyl as appeareth by the practice of the foolish Virgins in the next Verse and if they used this Remedy too late it was their own folly 3 Doct. Those that would have Grace must have recourse to the Ordinances 1. Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again And you that attend upon hearing more shall be given to you with what measure ye mete that is a proper rule for Commerce between man and man and our Saviour urgeth it Math. 7.12 But 't is true also in Commerce between God and Man if you take heed how you hear and do what you hear that is seriously weigh that Divine and Heavenly Doctrine in your deep and ponderous thoughts if they would use such conscionable care to profit as was fit the Lord would recompense their diligence with an answerable blessing on the Soul Another place is 1 Thes. 5.19 20. Quench not the Spirit despise not Prophesying If you would not Quench the Spirit his Convictions Excitations and Counsels you must use the means they are instituted to this end and God instituteth nothing in vain they have a tendency to that end the formality of the Institution is a word of Command and a word of Promise 2. Christ hath sanctified Ordinances to this end Eph. 5.26 27. and John 17.8 Sanctifie them by thy Truth thy word is Truth 3 VSE If we would have the Graces of the Spirit begotten strengthened and increased in us let us use the Means Acts 17.11 Let us use them more conscionably and see that by every Converse with God we may get some new blessing from him SERMON VIII MATTH XXV v. 10. And while they went to buy the Bridegroom came and they that were ready went in with him to the Marriage and the Door was shut THree things are here remarkable 1. The coming of the Bridegroom while they went to buy 2. The Entering in or admission of those that were ready into the Marriage Chamber 3. The shutting of the Door to exclude the rest For the First of these their going to buy must be interpreted according to the scope of the Parable and so it signifieth their unreadiness and unpreparedness for Christs coming they were to seek of Grace when they had most need to use it In Parables things are said to be done in the day of Judgment which are done in order to or with respect unto that day not that men do go and buy Oyl then c. I might observe from hence 1. The certainty of Christs coming We heard before of a great expectation of his tarrying of the Cry raised now of his coming he really came at last but of that point before 2. Of the suddenness of His coming by way of surprize on the carnal World When the careless were little ready for him he came when they went to buy but of that in Verse the 13 th 3. I shall choose to speak now of the Quality in which he cometh he cometh as a Bridegroom 1 Doct. That the Lord Iesus Christ shall come to his People as a Bridegroom at his second coming Revel 19.7 9. Let us be glad and rejoice and give honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready And he saith unto me write Blessed are they that are called to the Marriage Supper of the Lamb. To evidence this unto you consider these Propositions 1. That between Christ and Believers there is a mutual Tye consent and obligation each to other which may be notably represented by the Marriage Covenant Psa. 45. and Isa. 45.5 and elsewhere There is a living Relation between Christ and them beyond what is between him and others a relation not only notional and imaginary but is really transacted between them as between two parties in the Marriage Covenant so Cant. 2.16 My Beloved is mine and I am his Both the parties are mutually
say unto you I say unto all watch Some Persons are especially deputed to watch over others as Magistrates Rom. 13.6 Ministers Heb. 13.12 But every man is made a Guardian over his own Soul rich and poor they are both to watch The meanest people are then taken notice of and that exactly Mat. 24.40 41. Two Women grinding at the mill one shall be taken and the other left Two in the field one taken and the other left Those of the meanest degree All that live in all Ages in all times to them he said Watch Do not put it off to them that live in the Age on which the Ends of the World are come You will be found at that day as Death leaveth you None of all degrees of Grace are past this care If there be any difference between Christian and Christian one is more watchful than another if of never so long standing and experience yet if not watchful soon surprized Gods best Servants have been surprized for want of watching Noah was overtaken in Drunkenness Lot that was chast in Sodom committed Incest in the Mountains where were none but his own Family And do but compare David and Joseph you find David tempting Joseph tempted David was a King Joseph a Slave David an Old Man of much experience Joseph a Young Man David a married Man and Joseph a single Man David was fain to plot and contrive to make way for his sin but Joseph had the advantage of secresie but the one stood and the other fell David left his Senses at randome but Joseph kept himself in an awful watchful posture Gen. 39.9 How shall I do this great wickedness and sin against God Thirdly Consider when and how long we are to watch The time is kept from our knowledge for this very end that we may alwayes be watching Mat. 21.36 Watch and pray alwayes 2 Tim. 4.5 But watch thou in all things There must be a constant and continual watch When we are secure we lose our actual fitness and our common Enemy breaks in upon us There is a working warring Principle in our Hearts Fourthly There is a Blessing promised to those that watch Rev. 16.15 Blessed is he that watcheth And Luk. 12.37 Blessed are those Servants whom their Lord when he cometh shall find watching What do we lose by watching but a few trifling Pleasures which are abundantly recompensed here and hereafter by solid rejoycing in Christ 'T is irksome to the flesh but the Reward sweeteneth it Fifthly The Hazard and Danger of not watching 'T is notably represented in this Parable Only the Ready enter Take heed therefore the like do not happen to you as to the foolish Virgins They are excluded and that irrevocably If they would never so fain enter Christ will not hearken unto them Rev. 3.3 If therefore thou shalt not watch I will come upon thee like a Thief in the night 1 Thes. 5.3 Woful is their condition that are secure and unprovided Sixthly Consider what men would do to avoid temporal Inconveniency Mat. 24.43 If the good man of the house had known when the Thief would come he would have watched much more should Christs Disciples to avoid eternal destruction 'T is an advantage to put the case in outward things Mal. 1.8 it sheweth the disproportion of our respects to Temporals and Spirituals If we are so careful in looking to our Bodies and Goods we are or should be more careful in watching over our Souls where the danger is greater The Worlds diligence and double-diligence in earthly things will condemn our neglect in spiritual things 1. VSE I may from hence take occasion to bewail the neglect of this Duty Oh how much is watching laid aside thence cometh our decay of Grace The Church of Sardis was even dead for want of it Rev. 3.2 Thence comes our want of Comfort and of assurance of Gods love Our peace of Conscience is gotten by diligence and kept with watchfulness Thence comes our loathness to die and our coldness to everlasting Life We do not gird up the loyns of our minds and watch Thence come all our afflictions God is fain to use dreadful means to awaken his Servants out of their drowsiness We are apt to be drowsie and sleepy God useth sharp discipline to awaken us some smart Cross or Sickness to bring us to our selves again We should bewail the neglect of watching in two things 1. Our not watching for the Coming of the Lord. Some can live merrily and quietly in a careless unprepared estate but do these men consider what it is to meet with their Redeemer before they have gotten any benefit by his Blood VVe cannot draw nigh to him with any Comfort till we feel the Benefit of his Death Heb. 10.22 His business is to present his People faultless to God Jude 24. These men do not consider what 't is to meet with the Judge 1 Pet. 4.5 There is no Plea but Innocency and Pardon in Christ Rom. 8.1 1 Joh. 3.8 These do not consider how they shall look Christ in the face when so unlike him 1 Joh. 3.1 2. and 1 Joh. 4.17 These do not consider what it is to meet the Bridegroom when their filthy Garments are yet on 2. Bewail the neglect of VVatching against present evils with care and Circumspection What is the matter is Sathan less busie to tempt or is the Heart of Man and humane Nature grown better and Sin less dangerous Is our weakness and inability so far strengthened and cured that we are out of danger of falling Were the Servants of God such weaklings that prayed as David Psal. 39.1 Put a watch upon the door of my lips and Job that made a Covenant with his eyes Job 31.1 But rather are not we more fool hardy and negligent do not mind our business and consider not the inconveniency of not watching 2 VSE To press us to this Duty there is a God that watcheth and Enemies that watch and Conscience watcheth and will do its Office first or last a Day of Judgment when you are to answer for all that you have done and will not you watch When you consider how much you are in danger of Sin and in danger by Sin can you be negligent and secure Oh watch your Hearts Prov. 4.23 watch your Tongue Psal. 39.1 watch your Senses Job 31.1 gratifie them and you wound your Hearts Watch your wayes Prov. 4.24 But above all watch your State let us examine well our Case that we may be found in Christ and have the Seal of his Spirit Eph. 1.13 that is your warrant For Means to help us in this Duty of Watchfulness 1. Sobriety or Moderation in the use of all outward things 1 Thess. 5.6 Therefore let us not sleep as do others but watch and be sober 1 Pet. 1.13 Chap. 4.7 2. Go to God in Prayer Watching and Prayer are often joyned together We are best kept when recommended into Gods hand Psal. 141.3 Set a watch O Lord before my
want and we mutually communicate to one another our benefits As divers Countries have divers Commodities and one needeth another one aboundeth with Wines some have Spices others have Skins and Commodities in other kinds that by Commerce and Traffick there might be Society maintained among Mankind So God in his Church hath given to one Gifts to another Grace to maintain an holy Society and spiritual Commerce among themselves 1. VSE Is to perswade us to imploy our several Talents for God be they more or less none are to be idle 2 Tim. 2.6 Stir up the Gift that is in thee First If we have but one Talent God expects the improvement of it Adam in Innocency had his work appointed him by God Secondly Those that have the greatest Gifts should not contemn those that have few or less and those that have few not envy others that have more but be mutually helpful one to another acknowledging the Wisdom and Goodness of God in all that we have 'T is a base Spirit that would shine alone or set up one Gift to the prejudice of another Let no man glory for all things are yours 1 Cor. 3.21 He that laid the World in Hills and Valleys would not have all Champion and smooth ground Prov. 17.15 2. VSE Give your selves and all that is yours to God Nothing is more reasonable than that every one should have his own therefore let us consent to Gods propriety and absolutely resign our selves to the will dispose and use of our Creatour but first our selves and then what is ours SERMON XII MATTH XXV v. 16 17 18. Then he that had received the five Talents went and traded with the same and made them other five Talents Likewise he that had received two he also gained other two But he that had received one went and digged in the Earth and hid his Lords Money THis is the second part of the Parable We have heard of the Masters Distribution now we shall hear of the Servants Negotiation how they employed the Talents received There was a disparity and inequality in the Distribution so in the Negotiation Two of the Servants used their Talents well the third traded not at all but went and digged in the Earth and hid his Lords Money Among them that used their Talents well there was a difference but still with proportion to what they had received He that had received five Talents made them other five And he also that had received two gained other two Doct. I. That those that have received Talents must trade with them for Gods Glory and the Salvation of their own Souls and the good of others Doct. II. In Trading our Returns must carry proportion with our Receipts Doct. III. Among those that have received Talents all are not faithful for one hid his Lords Money For the first Point Doct. I. That those that have received Talents must trade with them for Gods glory and the Salvation of their own Souls and the good of others I shall first explain the Point and then prove it First For the Explication or Illustration I will enquire 1. What things are to be be accounted Talents 2. What it is to trade with them 3. To whom the gain and Increase redoundeth First What are these Talents In the general all the things God hath instrusted us with or any thing that may help to promote the glory of God Reason Health Strength Time Parts Interests Power Authority Wealth the Mercies of his Providence Afflictions Ordinances Means of Grace yea Grace it self All these are vouchsafed to us freely by God and may be improved for his glory There is none of us but have had many advantages and opportunities put into our hands of glorifying God and promoting our own and others Salvation Of all it may be said Prov. 17.16 Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to use it Reason and Parts are a Price put into your hands so is Time and Strength so are Riches and Power so are Ordinances and Providences and indeed all the Blessings of this life God must be gainer and also your selves In a spiritual sense he must have a share in your Time Strength Wealth and Power and you must gain by every Ordinance and every Providence something whereby you may be more fitted to glorifie his name and to do good in your generation But more particularly Talents may be referred to two Heads dona sanctificantia and administrantia Graces helps and saving Gifts 1. Dona sanctificantia Sanctifying Gifts or the Graces of the Spirit these are highest and are called the true Riches Luk. 16.11 If therefore ye have not been faithful in the unrighteous Mammon who shall commit to your trust the true riches To be trusted with an Estate is not so great a trust as to be trusted with Grace This is a Gift more precious and should not lye idle God trusts ordinary men with common Gifts before he trusts them with Grace When we suspect that a Vessel is leaky we try it first with Water before we fill it with Wine God expecteth more honour from New Creatures than he doth from all the World besides that they should do more good in their places Partly because they have new obligations by Redemption 1 Cor. 6.20 You are bought with a price therefore glorifie God in your Bodies and Souls which are Gods You are twice bound and a double Obligation will inferr a double Condemnation if we answer it not And Partly because by Regeneration they have new dispositions they are more fitted to glorifie God and do good to others Eph. 1.12 That we should be to the praise of his Glory Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their New-being fitteth them to honour God They serve mainly for this very use and therefore this Duty of trading for God lyeth first and most upon them Wherefore hath God created them a-new in Christ Jesus but to glorifie his name and admire his Grace and live answerable to his Love and to bring him into request among all about them Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven They that are eminent for the profession of Godliness and are set as lights in the World or a City upon an Hill these should bring much Honour to God and provoke others to do so as the Stars which are the shining part of Heaven draw eyes after them if they should be eclipsed they set the World a wondring so should they shine as lights in the midst of a crooked Generation Phil. 2.15 or as the Star that shined at Christs Birth conducted the Wise men to him so should they by their Profession and practice lead others to Christ. 2. Dona Administrantia Subservient Helps Now these are of several sorts First Either Gifts of Nature both of the Mind and of the Body Of the Mind as promptness of Wit clearness of
Faith and Patience we have in one place Heb. 6.12 That ye be not sloathful but followers of them who through Faith and Patience inherit the Promises They inherited the Promises that is the things Promised If we propound to our selves such a divine and noble end as those great and glorious things that are offered in the Promises we must use the means they had Faith so must we have they had Patience and we must be Patient First By Faith we are not to understand Confidence and relyance upon Gods Promises a probable humane Faith and Hope will not be sufficient but a firm adherence to Gods Word whatever falleth out we are sure to have enough in the Promise We must have Faith because the things Promised are invisible rare and excellent far above the power of the Creature to give The Promise is a firm and immutable foundation of our Hope we should rejoyce in it as much as if the thing Promised were in hand In God I will rejoyce in the Lord I will praise his Word or praise his Word 'till the thing Promised cometh to be enjoyed Faith 't is the substance of things hoped for Secondly For Patience Heb. 10.36 For ye have need of Patience that after ye have done the will of God ye might receive the Promise And we must have Patience because the things hoped for are to come and at a great distance Rom. 8.25 But if we hope for that we see not then do we with patience wait for it Besides we shall meet with many Difficulties Oppositions and Tryals all which must be overcome many things must be done many things must be suffered and we must make our way through the midst of dreadful Enemies before we can attain our End Further our Desires are vehement and we long for enjoyment which is yet to come therefore we must be patient that we may quietly wait Gods leisure Rom. 2.7 To them who by patient continuing in well doing seek for glory honour and immortality eternal life Thirdly The next Grace is Love Where there is Love there will be Labour Heb. 6.10 For God is not Unrighteous to forget your work and labour of Love 1 Thes. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Revel 2.3 4. And hast born and hast patience and for my names sake hast laboured and hast not fainted Nevertheless I have somewhat against thee because thou hast left thy first Love And Love is said to endure all things 1 Cor. 13.7 'T was Love made Christ to suffer Hunger and Weariness and to forbear to refresh himself for the good of Souls 't was Love made him endure the bitter Agonies of the Cross Love puts strength and life into the Soul addeth wings and feet to the Body spareth no pains nor cost Keep up this Grace and you have an over-ruling bent upon your hearts 2. VSE If spiritual Sloath be so great an evil let the Children of God take heed of it when first it beginneth to creep upon their Spirits As when they begin to Pray without Affection or fervour of Spirit to Meditate of divine things without any sense affection or fruit when they find it difficult to withdraw from carnal Company or vain Discourse and are hardly perswaded to return unto themselves and to consider their wayes and can freely let loose their thoughts and words to all manner of vanity and their Comfort is rather sought in the Creature than in God they can rarely speak of others but 't is in reflecting upon them rather than themselves when Reproofs grow burthensom and are not entertained as an help but as an injury when they give up themselves to carnal Sports and take a license for vain Recreations and so fly from the labours that are profitable and necessary for their Souls health their Zeal languisheth their Duties are not so frequent nor the means of Grace used with life vigour and affection but they are more coldly affected towards them a satiety and fulness creepeth upon them they do not so solicitously avoid the causes of sin begin to indulge the Body or the bodily life to have more admiring thoughts of the Honours and Pleasures and Profits of the World either neglect or quench the motions of the Spirit All these are the effects of a remiss Will or a fainting Heart that beginneth to tire in the wayes of God 3. VSE It serves to justifie God in his Judgments upon the careless and negligent though they be not grossely Dissolute and Prophane There is more Contempt of God in neglecters than you can at first be sensible of Hypocrites complain of the severity of God the rigour of his Law the grievousness of his Judgments they should rather complain of the naughtiness of their own Hearts they are convinced of more Duty than they are willing to perform and they are not willing because they follow after a few paltry Vanities which is a great dishonour to God 'T was not the austerity and rigidness of the Master in requiring Improvement that hindred the increase of his Talent but his own baseness being wedded to sensual delights They say The wayes of the Lord are not equal but their hearts are not right with God Secondly I come now to the Retortion of his vain Excuse upon himself The damned can have no just Complaint against God they are apt to murmur and lay their defects upon the rigidness of Gods Government or Gods Providence but in the issue the blame will light upon themselves even the things they alledge make against them He was convinced the Master expected Increase therefore he should have done what he could Luk. 19.22 Out of thy own Mouth I will condemn thee So 't is here mens Consciences convince them they ought not to live in Idleness and if they have a Master the thought of their Account should inforce them if not their own Inclination especially if a severe Master Grand the Sinners supposition it bindeth the Duty upon him and so he cuts his Throat with his own Sword as they said of Job Chap. 15.6 Thine own Mouth condemneth thee thine own lips testifie against thee Doct. No excuse shall serve the unfaithful and sloathful Servant at the day of Iudgment Let a Man deceive himself now and please himself with these Pretences as he will all his Excuses shall be retorted upon him and made matter of his Condemnation For the Judge is Impartial and Omniscient his Eyes cannot be blinded nay he can open your own Consciences and so overwhelm you with the Evidence and Conviction of your Sins that you shall have nothing to say As in the 22 th of Matthew The Man was speechless when arraigned But because the excusing Humour is very rife and many things serve the turn now which will not bear weight then I shall a little handle this Matter of Excusing In the general an Excuse is an Apology or vain Defence whereby the Sinner seeketh to palliate his
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren the Time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
is opposite to the Feast these two Places Matth. 8.12 and Matth. 22.13 shew And here when the good Servants enter into the Masters Joy or sit down and feast with him then is the naughty Servant cast into utter Darkness that is shut out of the Communion of the blessed Spirits who in the Place of Happiness have Eternal Joy and cast into the Dungeon of Hell Secondly Let us consider it as 't is doleful Where shall be weeping and gnashing of Teeth Their Estate shall be sad and they shall have a bitter Apprehension of it Their Apprehension is expressed by two things their Sorow and Indignation 1. Their desperate tormenting Sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weeping This Dolour shall arise from the inexplicable Torments of Body and Soul 2. Their Indignation or Vexation Gnashing of Teeth 'T is a Token of Indignation and Impatience as Act. 7.54 When they heard these things they were cut at the Heart and gnashed on him with their Teeth I shall explain it more by and by Two Points will arise hence 1. Doct. That Hell is a Place and State of unexpressible Torments 2. Doct. That Vnprofitableness is a damning Sin The Vnprofitable Servant is condemned though he did not waste his Master's Goods yet because he did not increase them There is no Treachery laid to his Charge no Riot and wasteful Profusion no Opposition to his Fellow Servants to vex or hinder them in their Work We hear nothing of this laid to his Charge but he neglected to do that which is good For the first Point That Hell is a Place and State of unexpressible Torment The Argument may seem harsh and ingrate but this is part of the Doctrine that we must unfold See the Commission of the Ministers of the Gospel Mark 16.16 He that believeth shall be saved and he that believeth not shall be damned 'T is Gospel-Preaching to warn Men of Damnation we must curse as well as bless And this Part of Doctrine hath its Profit as well as the more comfortable 1. To those that are Carnal to rouse them out of their Security If Men did believe the Torments of Hell they would not sin as they do Sermons of Hell may keep many out of Hell Ne fugiamus Sermones de Gehenna ut Gehennam fugiamus John startled many by pressing them to flee from Wrath to come And 't is God's usual course to bring to Heaven by the Gates of Hell 2. To God's Children Partly that they may know what they have escaped to be the more thankful to their Redeemer We were all involved in this Condemnation and 't is the Lord's Mercy that we are as Brands plucked out of the burning Zech. 3.2 A Child of God is a Fire-brand of Hell quenched Ephes. 2.3 'T was the Pity of our Lord Jesus to rescue us 1 Thess. 1.10 'T is a Part of a Christians Heaven to think of Hell The Miseries of this Life commend Heaven to us much more the Torments of Hell We know Good the better by the opposite Evil As the Israelites when they looked back and saw the Egyptians tumbling in the Waters it heightned the Deliverance and made them the more sensible of their own Safety And partly to warn them and quicken them to their Duty This Motive alone would beget slavish Fear and compulsory Obedience but mixed with others it doth Good We need this Discipline as long as we are in the World We are Flesh as well as Spirit Adam in Innocency needed to be threatned and told of Death Paul saith 1 Cor. 9.27 I keep under my Body and bring it into subjection lest that by any means when I have preached to others I my self should be a Cast-away If so sanctified a Man as Paul much more we And Rom. 8.13 If ye live after the Flesh ye shall die but ye through the Spirit do mortifie the Deeds of the Body ye shall live 'T is one of the Saints Motives And partly because they that cannot endure to hear of such Discourses discover much of the Guilt and Security of their own Hearts As Ahab said of Michaiah He prophesieth nothing but Evil So Men say of many of the Preachers of the Gospel that yet speak with Tenderness and Compassion He preacheth nothing but Hell and Damnation Presumption is a Coward and a Run-away but Faith meeteth its Enemy in open Field Psal. 13.4 Though I walk through the Valley of the Shadow of Death yet I will fear no Evil. It supposeth the worst it can encounter the greatest Terrors but a false unsound Peace is a tender thing loath to be touched cannot endure a few sad and sober Thoughts of the World to come as sore Eyes cannot endure the Light I shall only speak of this dreadful Place and Estate as it cometh under the View of this Text leaving a more full Discussion of this Point to the 41. Verse of this Chapter First That there is an Hell or Everlasting Torments prepared for the Wicked 'T is good to prove an hated Truth strongly Now 't is so that there is an Hell if God or Man or Devils be competent Witnesses in the Case God hath ever told the World of it and his Witness is true In the Old Testament but sparingly because the State of the World to come was reserved as a Discovery fit for the Times of the Gospel 2 Tim. 1.10 yet there God speaketh Deut. 32.22 of a Fire kindled in his Ange◠that shall burn to the lowest Hell God's Wrath is represented by Fire which is an active Instrument of Destruction and the Seat and Residence of it is in the lowest Hell So Psal. 11.6 Vpon the Wicked shall he rain Snares Fire and Brimstone See more Verse 41. Secondly Let us see it described here I. As a dismal State Cast them out into utter Darkness That is 1. Shut them out of the Feast And 2. Cast them into the Dungeon of Hell There they shall be deprived of all Consolation and Joy and Happiness As 1. Of the Sight of God the Company of the good Angels and Blessed Spirits To which Loss there is added the most inexplicable Torments of Body and Soul which is exceeding great And 't is a dreadful thing to be deprived of the Light of God's Countenance to be banished out of his Presence The Disciples wept when Paul said Ye shall see my Face no more Act. 20.38 What will the Damned do when he shall say Depart ye cursed as 't is in the 41. Verse Here in the Loss all are equal but not in the Pain all alike depart from God they all lose Heavens Joyes the favourable Presence of God and the Sight of Christ the Company of the Blessed and their Abode in those happy Mansions in Christ's Fathers House Hell is a deep Dungeon where the Sun shine of God's Presence never cometh God is summum Bonum the chiefest Good and in the other World omne Bonum All in All All things there are immediately from God Rewards and Punishments
l. 37. for sublime r. purblind p. 185. l. 9. for little else r. little of self p. 190. l. 27. dele 4. l. 28. r. Nay 4. l. 50. r. answereth the Gift p. 193. dele for Judges p. 212. l. 32. r. Want of Zeal SERMONS UPON THE Seventeenth Chapter OF S t. JOHN SERMON I. JOHN XVII 1 These words spake Iesus and lift up his Eyes to Heaven and said Father the Hour is come glorify thy Son that thy Son also may glorify thee I Shall in the following Exercises open to you Christ's solemn Prayer recorded in this Chapter a Subject worthy of our Reverence and serious Meditations The Holy Ghost seemeth to put a Mark of Respect upon this Prayer above other Prayers which Christ conceived in the Days of his Flesh. Elsewhere the Scripture telleth us That Christ prayed but the Form is not expressed or else only brief Hints are delivered but this is expressed at large This was as it were his dying Blaze Natural Motion is swifter and stronger in the end so was Christ's Love hottest and strongest in the close of his Life and here you have the Eruption and Flame of it He would now open to us the bottom of his Heart and give us a Copy of his continual Intercession This Prayer is a standing Monument of Christ's Affection to the Church it did not pass away with the external Sound or as soon as Christ ascended into Heaven and sat at the right Hand of the Father it retaineth a perpetual Efficacy the Virtue remaineth though the words be over As the Word of Creation hath retained its Vigor these five or six thousand Years Increase and Multiply and let the Earth bring forth after its kind So the Voice of this Turtle is ever heard and Christ's Prayers retain their Vigor and Force as if but newly spoken In this Prayer he mentions all Blessings and Privileges necessary for the Church He prayeth for himself for the Apostles for all Believers He beginneth with his own Glorification as the Foundation and goeth on to seek the Welfare of the Apostles as the Means and then the Comfort of Believers as the Fruit of his Administrations in the World Christ's Merit the Apostles Word the Believers Comfort are three Things of the highest consideration in Religion I shall open these in the Order and Method in which they are laid down In the first Verse we have 1. The Preface to the whole Prayer These things said Jesus c. 2. Christ's free Request Glorify thy Son Which is backed with Reasons taken from 1. His special Relation Father and thy Son 2. His present Necessity The Hour is come 3. The Aim of his Request That thy Son also may glorify thee I shall go over the Phrases as they are offered in the Order of the words These things spake Jesus That is when he had spoken these things This Clause serveth 1. To shew the Order of the History His Prayer followed his Farewel-Sermon 2. The suitableness of his Prayers to the Sermon The Points there inforced are here commended to God in Prayer It were easy to suit the Requests to the Consolations and Instructions of that Sermon From hence 1. Observe How fitly Christ dischargeth the Office of a Mediator The Office of a Mediator or Days-man is to lay his Hand upon both Job 9.33 to treat and deal with both Parties Hitherto Christ hath dealt with Men in the Name of God opening his Counsel to us now he dealeth with God in the name of Men opening our Case to him As Moses the Typical Mediator was to speak to God Exod. 19.19 and from God Exod. 20.19 So did our Lord speak from God and to God He still performeth the same Work and Office He speaketh to us in the Word and for us in Prayer The Word never works till we hear Christ speaking in it 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me and our Prayers are not accepted but by virtue of Christ's Intercession Those that made their Addresses to King Admetus brought the Prince with them in their Arms or as Joseph charged his Brethren that they should not see his Face unless they brought Benjamin with them their Brother We cannot see God's Face unless we bring our Elder Brother with us Acts 12.26 When Herod was displeased with the Men of Tyre they made Blastus the King's Chamberlain their Friend It is good to have a Favourite in Heaven Among all the Favourites none so acceptable as Christ get him to make Intercession for you Out of the whole learn to see Christ in the Word to use Christ in Prayer he is the golden Pipe by which our Prayers ascend and the Influences of Heaven are conveyed to us 1 Cor. 8.6 One Lord Jesus Christ by whom are all things and we by him All things come from God to us through Christ. 2. Observe Christ's Order and Method From Preaching he descendeth to Prayer the Word worketh not without the Divine Grace We may open the Word but God must open the Understanding Luke 24.28 with 45. Christ himself you see sealeth his Doctrine with the Seal of Prayer Moral Suasion worketh not without a Divine and Real Efficacy The Apostles said Acts 6.4 We will give our selves continually to Prayer and the Ministry of the Word When God hath spoken to us we must speak to God again Prayer is the best Key to open the Heart because it first openeth Heaven Those that hear a Sermon and do not pray for a Blessing see nothing of God in his Ordinances nothing but what is of Man's Oratory and Argument Efficacy is quite another thing and when God speaketh in his Word with Samuel they think it is Eli. It reproveth them that when the Sermon is ended go out and turn their backs upon Prayer This is to neglect Christ's Method And it presseth you still to help on the Word by your Prayers Rom. 15.30 I beseech you Brethren for the Lord Jesus Christ's sake and for the Love of the Spirit that ye strive together with me in your Prayers If you would have Christ's Glory and the Spirit 's Efficacy promoted you must take this course 3. Observe The Industry and Diligence of the Lord Jesus in Holy Things He letteth no time pass without some saving Work from Doctrine he turneth himself to Prayer He began with the Supper and goeth on with Discourse and finisheth all with Prayer It upbraideth us that are soon weary of Holy Things We are like foolish Birds that leave the Nest and are often stragling and let the Eggs cool before they are hatched Our Religion cometh by Flashes which are never perfected and ripened Now especially should we imitate Christ upon Solemn Days of Worship as the Lord's Day our whole Time should be parted into Meditation and Prayer and Conference And yet more especially after the Lord's Supper we should continue the Devotion and make the whole Day a post-Communion as Civet-Boxes retain their scent when the Civet is taken
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when the Nature of God is expressed it is expressed by a word equivalent to Essence I Am that I Am Exod. 3.14 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that was and is and is to come Rev. 1.4 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is called Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The express Image of his Person It cannot be rendred Essâ—nce but Subsistence for then Arrius would have carried the Day and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Father's Essence cannot properly be said to be impressed on the Son since the very same individual Essence and Substance was wholly in him as it was wholly in the Father and the Son cannot be said to be like But now the express Image of his Subsistence or as we now render it Person doth provide for the Consubstantiality of the Son against Arrius and for the distinction of the Subsistences against Sabellius Thus for a long time it was carried in the terms of Substance and Subsistence But how came the word Person in use I answer The Latin Church expressed it by Person upon these Grounds partly because they would have a word in their own Language that might serve for common and vulgar use and the right apprehension of this Mystery partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous and of a doubtful signification being both often in common acceptation put for the same thing and the Latin Fathers timidiùs usi sunt eo vocabulo were shy in using that word partly because this word is very commodious as being proper to particular distinct rational Substances Whatever is a Person must be a Substance not an Attribute or Accident as White or Black a particular Substance not a general Essence or Nature it must be living we do not call a Book or a Board a Person it must be rational we do not call a Tree or a Beast a Person though they have Life but only Man and it must not be a part of a Man as the Soul it must be that which is sustained in another but subsisteth of it self so the humanity of Christ is not a Person because it hath no Subsistence in it self but is sustained by the Godhead Now a Person in the Godhead is an incommunicable Subsistence in the Divine Essence or the Divine Essence or Nature distinguished by its incommunicable Property or more plainly a diverse and distinct Subsistence in the Godhead And the word is not to be taken in the extream rigor to infer any separation or division in the Godhead Three Persons among Men make three separate Essences three Men but not here three Gods for in the Godhead the Persons are not separate and divided but only distinguished by their Relative Properties they are Coeternal Infinite and may be in one another the Father in the Son the Son in the Father both in the Spirit We are material and though we communicate in the same Nature yet we live separate In short the word Person is used to shew that they are not only three Acts Offices Attributes Properties Qualities Operations but distinct Subsistences distinguished from one another by their unchangeable Order of First Second and Third Father Word and Spirit and their incommunicable Properties of Paternity Filiation and Procession or unbegotten begotten and proceeding and by their special and personal manner of Operation creating redeeming sanctifying Creation is by the Father Redemption by the Son Sanctification by the Spirit More may be said but when shall we make an end Let us apply it Vse Let us bless God that we have such a compleat Object for our Faith we can want nothing that have Father Son and Spirit the co-operation of all the Persons for our Salvation that we can consider the Father in Heaven the Son on the Cross and feel the Spirit in our Hearts yea that the whole Godhead should take up its abode and come and converse with us 2 Cor. 13.14 The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you all Amen Oh what a treble Privilege is this Grace Love and Communion Election Merit and Actual Grace This is a Mystery felt as well as believed We have a God to love us a Christ to redeem us and a Spirit to apply all to the Soul 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious Our Spiritual Estate standeth upon a sure Bottom the beginning is from God the Father the Dispensation from the Son and the Application from the Holy Ghost The Father 's Electing Love is ingaged by the Merit of Christ and conveyed by the Power of the Holy Ghost There was a Purpose by the Father the Accomplishment was by the Son and Exhibition is by the Spirit it is free in the Father sure in the Son ours in the Spirit the Father purposeth the Son ratifieth the Spirit giveth us the enjoyment of all Oh! let us adore the Mysterious Trinity we are not thankful enough for this glorious Discovery Doct. 4. That God who is one in three Persons is the only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only true God 1 Thess. 1.9 Ye turned to God from Idols to serve the Living and True God All others are but Idols and false Gods they are not able to avenge the contempt of them that wrong them or to save those that trust in them Gal. 4.8 Then when ye knew not God ye did service to them that by Nature were no Gods An Idol is nothing but what it is in the valuation and esteem of Men. Oh then let us not look upon Religion as a meer Fancy God is whether we acknowledg him or no. Usually in great Turns and Changes many turn Atheists some turn short from gross Idolatry to rest in Superstition others turn over and lay aside Religion it self as if all were Fancy and Figment Oh consider a God there is who else made the World And then Who is a God like unto the Lord our God Go search abroad among the Nations It is some advantage sometimes to consider what a God we â—erve above the Gods of the Gentiles God alloweth you the search for Settlement and Satisfaction Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls If you will make a serious Comparison see where you can anchor safer than in Christianity Where can you have more comfortable Representations of God than in the Christian Religion And where can you have a purer Representation of the Christian Religion than in the Churches of the Protestants all else is as unstable as Waters Here God is represented as holy yet gracious and here you may meet with a strict Rule of Duty and yet best for your Choice Let it confirm you in your Choice and bless God for the Advantages of
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
some live by Manual Labours others by more Noble Employments as Magistrates Ministers who study for Publick Good Manual Labour is not required of all because it is a thing that is not required propter se as simply good and necessary but propter aliud as for Maintenance and Support of Life to ease others and to supply the Uses of Charity Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands the thing that is good that he may have to give to him that needeth When the Ends of Labour cannot otherwise be obtained then Handy-Labour is required All others are to serve their Generation according to the Will of God Acts 13.26 As Instruments of Providence to serve the Common Good to promote the Welfare of their Family Neighbourhood Country Those that spend their whole Life in Eating Drinking Sporting and Sleeping are guilty of brutish Idleness one of Sodom's Sins Ezek. 16.49 Behold this was the Iniquity of thy Sister Sodom Pride Fulness of Bread and abundance of Idleness was in her and in her Daughters And therefore those that are freed from Service and Handy-Labour are not freed from Work and Business If any Man must be allowed to be Idle then one Member must be lost in the Body Politick A Man is born a Member of some Society Family or City and is to seek the good of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see in the Body Natural there is no Member but hath its Function and Use whereby it becometh serviceable to the whole All have not the same Office that would make a confusion but all have their Use either as an Eye or as a Hand or as a Tooth So in the Body Politick no Member may be useless they must have one Function or another wherein to imploy themselves otherwise they are unprofitable Burdens of the Earth Again every Man is more or less intrusted with a Gift which he is to exercise and improve for the good of others and at the day of Judgment he is to give up his Accounts as you may learn from the Parable of the Talents Mat. 25. If he hath but one Talent it must not be hidden in a Napkin Well then if every Man hath a Gift for which he is accountable to God he must have a Calling 1 Cor. 7.17 But as God hath distributed to every Man as the Lord hath called every Man so let him walk and chuse his state of Life Besides a Calling is necessary to prevent the Mischiefs of Idleness and those Inconveniences that follow Men not employed Standing Pools are apt to putrify but running Waters are sweetest an idle Man is a Burden to Himself a Prey to Satan a Grief to the Spirit of God a Mischief to others He is a Burden to himself for he knoweth not what to do with his Time in the Morning he says Would God it were Evening and in the Evening would God it were Morning The Mind is like a Mill when it wanteth Corn it grindeth upon it self He is a Prey to Satan the House is emptied swept and garnished And then he goeth and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there Mat. 12.44 45. The Devil findeth them at leisure When David was idle on the Tarras he was tempted to Adultery Birds are seldom taken in their Flight but when they pitch and rest on the Ground He is a Grief to God's Spirit Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands that he may have to give to him that needeth with Vers. 30. And grieve not the Holy Spirit of God Idle Men quench the vigor of their Natural Gifts and lose those Abilities that are bestowed on them He is a Mischief to Others 2 Thess. 3.11 For we hear there are some that walk among you disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busy-bodies They that do nothing will do too much no Work maketh way for ill Work or for Censure and busy inquisition into other Mens Actions and so they prove the Fire-brands of Contention and unneighbourly Quarrels There must be a Calling and a Work to do 3. This Work is given them by God He appointeth to every one his Task and will be glorified by no Works but what are by himself assigned to them in their Station 1. By his Word 2. By his Providence 1. By his Word There is no calling and course of Service good but what is agreeable to the Word of God Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths We must not settle in a sinful course of Life Men may tolerate Evil Callings but God never appointed them As for instance if any Calling and Course of Life be against Piety Temperance Justice it is against the Word Titus 2.12 Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Against Piety as to be an Idolatrous Priest or to make Shrines for Idols which was Demetrius his Calling in Ephesus and Tertullian in his Book de Idolatria sheweth this was the practice of many Christians to get their Livings by making Statues and Images and other Ornaments to sell to Heathen Idolaters Against Justice as Piâ—â—cy Usury and other oppressive Courses Against Sobriety as such Callings as meerly tend to feed the Luxury Pride and Vanity of Men so Mountebanks Comedians Stage-Players It were endless to instance in all In general the Calling must be good and lawful 2. By his Providence which ruleth in every thing that falleth out even to the least Matters especially hath the Lord a great Hand in Callings and appointing to every one his Estate and Condition of Life In Paradise God set Adam his Work to dress and prune the Trees of the Garden Gen. 2.15 And still he doth not only give Abilities and special Inclinations but also disposeth of the Education of the Parent and the Passages of Mens Lives to bring them to such a Calling Isa. 54.16 Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an Instrument for his Work Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade as the Papists now have a tutelar Saint but they rob God of his Honour he giveth the Faculty and the Blessing Isa. 28.24 to the end His God doth instruct him to discretion and doth teach him c. He giveth the State and appointeth the Work Your particular Estate and Condition of Life doth not come by Chance or by the Care Will and Pleasure of Man but the Ordination of God without whom a Sparrow cannot fall to the Ground In the higher Callings of Ministry and Magistracy there is a greater solemnity But how should a Man glorify God in his Place and Station wherein God hath set him Answ. 1. Be
In the business of Salvation Christ would deal with us not by Angels but by Men given him out of the World that is the Description of the Apostles and Doctors of the Church In the Text To us he hath committed the word of Reconciliation God could teach us without Pastors and manifest himself unto us by inward and secret illapses into the Heart but he useth the Ministry of Men and that not out of Indigence but Indulgence not for any Efficacy in the Preacher but for Congruence to the Hearer as a Means most agreeable to our frail State There is Mercy in this Appointment 1. It is most for the Glory of God God's Honour cometh freely from us when the Instruments are vile and despicable We are apt to sacrifice to the next Hand Acts 14. They brought Oxen and Garlands to sacrifice to Paul and Barnabas 2 Cor. 4.7 We have this Treasure in earthen Vessels that the excellency of the Power may be of God and not of us These are most apt to rival God as Children thank the Taylor 2. It trieth our Obedience We look for extraordinary Miracles and ways of Revelation God would see if we can love Truth for Truth 's sake rather than for the Teacher's sake and take it from the meanest Hand It is not Who but What is delivered Foolish Man would give Laws to God Christ impersonateth our Thoughts Luke 16.30 If one went to them from the dead they will believe Had Christ come in Person spake to us in an audible Voice or sent an Angel they would believe foolish Thoughts God trieth you by Moses and the Prophets It is a deceit to think if we had more glorious Means it would be otherwise with us Christ came in Disguise John 1.11 He came unto his own and his own received him not And the Word is brought to us in earthen Vessels It is merited by God-Man it is dispensed by the Power of God by Man 3. It is the most rational way He doth not rule us with a Rod of Iron by meer Power and Majesty but draweth us by the Cords of a Man by Counsels and Exhortations He dealeth with us by those with whom we have ordinary Converse as a Man with his Friend Exod. 33.11 What should Sinners do if God should come and thunder to them in Majesty and Glory Exod. 20.19 Let not the Lord speak to us He vaileth it under the Cloud of Human Weakness There is no conversing with the terribleness of Majesty but by intermediate Persons Men speak to us that have a feeling of our Infirmities Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of like Passions with our selves Jam. 5.17 If Angels should teach us we would think the Precepts too strict for Men. Men know how to speak to us by speaking from the Heart to the Heart Prov. 27.19 As Face answereth Face in a Glass so doth the Heart of Man to Man There may be lesser differences in regard of Complexion and Constitution but they know the general Nature of Man 4. It is the â—urest way If Men deceive us they deceive themselves We have experience of their Fidelity in other Things and they confirm it by their own Practice They are subjected to the Law of the same Duties and Necessities sometimes seal the Truth with their Bloods 5. It is a comfortable way Paul a great Sinner before Conversion Peter a great instance of the Infirmities and Falls of the Saints yet from their own experience of the Power and Comfort of the Gospel preach it to us Well then scorn not God's Institution but admire the Wisdom of it We are bound to submit tho we could see nothing but Folly 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe 2. Observ. Again It is a special Privilege to be chosen to Privileges of Grace when others are passed by Given me out of the World 1. There is a world of others and they are left to themselves Christ hath not the Tithe of Mankind Jer. 3.14 One of a City and two of a Tribe Christ doth not take them by Dozens or Hundreds but by Ones and Two's Grace falls on few Christ seeketh out the Elect if but one in a Town 2. They were as eligible as we only we were singled out by meer Grace The Lot might have fallen upon them as well as upon you Thousands in the World were as eligible Ezek. 18.4 Behold all Souls are mine as the Soul of the Father so also the Soul of the Son is mine All were made by the same God out of the same Mass of Nothing He is equally Judg of all all had sinned Thy Soul was as polluted as theirs as liable to God's Judgment as deep in the same Condemnation yet such was his good Will and Pleasure to single us out This is the Glory of his Grace Miserabor cujus misertus fuero Mal. 1.2 3. Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and I hated Esau. Tho all Men be equal in themselves yet Mercy can make a distinction The best Reason is God's good Pleasure Well then apply this 1. Look to the Distinction How many steps of Election may we walk up That we were not Toads and Serpents but Men the same nothing was as pliable not Men only but Christians within the Pale of the Church not Christians at large but born there where the Mists and Foggs of Popery were dispelled nor Protestants at large but called to a stricter Profession still in every degree Multitudes were cut off That I was not a Christian but a Minister an Officer in the Church 1 Tim. 1.12 He counted me faithful putting me into the Ministy Plato gave thanks for three Things that he was a Man not a Woman a Grecian not a Barbarian not an ordinary Greek but a Philosopher A Christian may much more give thanks 2. To the reason of this Distinction John 14.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is it that thou wilt manifest thy self to us and not unto the World Luke 1.43 And whence is this to me that the Mother of my Lord should come unto me When you have searched all you can you must rest in Christ's Reason Mat. 11.26 Even so Father for so it seemed good in thy sight God's Supremacy over all things in Heaven and in Earth maketh him free to chuse or refuse whom he pleaseth It is not because you were better disposed than others many of a better temper were passed by God raised up an Habitation to the Spirit out of crabbed knotty pieces A Man in a Wood leaveth the crooked Timber for Fewel The young Man that went away sad was of such a sweet natural Temper that it is said Christ loved him Secondly Let us now come to the Reasons why he prayeth for them I. What he did I have manifested thy Name to them In which Christ intimateth his own Faithfulness and their future Usefulness His own Faithfulness for this was one way
Father in Heaven the Son on the Cross the Spirit in our Hearts We are given to Christ but Christ is given to us by the Spirit our Interest is wrought and applied by the Holy-Ghost It is the Spirit of the Father the Spirit of the Lord Jesus Christ who is his Executor he is to see Christ's Will accomplished he is Christ's Vicar in his Kingly and Prophetical Office 2. Vse Let us consecrate and give up our selves to Christ. Walk as his 1 Cor. 3.23 Ye are Christ's and Christ is God's Look for all from him by dependance on him be whatever you are to him to his Glory You are given up to him you are not at your own dispose neither Tongue nor Heart nor Estate is thine God gave it and if thou are a Christian thou hast given up thy self to him SERMON IX JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word Secondly THEY are committed to him by way of Charge In opening this I shall enquire 1. Who are the Persons that are thus given to Christ I answer The Elect and no other They are given to him out of the World a selected Company as in the Text Those whom thou hast given me such as shall surely and infallibly be brought to Grace and conducted to Glory John 6.37 All that the Father giveth me shall come to me And Vers. 39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have Everlasting Life and I will raise him up at the last Day And can the Father's Will be disappointed I wonder what can Men object against so plain a Scripture and when they are come they cannot miscarry This is the Will of him that sent me that of all that he hath given me I should lose nothing not a Leg not a piece of an Ear Christ hath received a special Charge But you will say It is said John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition So it seemeth some may be lost which are given to Christ. I Answer 1. The word given is there used Indefinitely for those given to Christ by way of Reward as well as those given to him by way of Charge Hypocrites because of their External Vocation are said to be given to Christ by way of Ministry and Service but not by way of special Charge That is notable which Christ saith John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth with me hath lift up his Heel against me Where he sheweth plainly that one of them was not of the Number of the Elect and should not receive the Privileges of his especial Charge Though he was chosen to the Calling of an Apostle yet not to Eternal Life Christ knoweth the number of the Heirs of Salvation and who only are given him by way of Ministry and Service of the Church 2. I may Answer by interpreting the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are not acceptive but adversative none of them is lost but the Son of Perdition is lost the words are not rendred except the Son of Perdition but but the Son of Perdition it is not nisi but sed There is no exception made of Judas as if he had been given to Christ and afterward had fallen away It is not nemo nisi Filius Perditionis but when he had mentioned their keeping he would adversatively put the losing of Judas This Phrase or manner of Speech is often used in Scripture So Rev. 21.27 And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lamb's Book of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the words are not exceptive for then it would follow that some which work Abomination should enter into the Kingdom of Heaven but adversative these shall not enter but others shall enter So Mat. 12.4 It was not lawful for him to eat neither for those which were with him but only for the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not exceptive as if the Priests were of David's Company 2. What was this Charge It will be opened by considering What the Father proposed concerning the Elect and what the Son undertook 1. What the Father proposed The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words which it is not lawful for a Man to utter 2 Cor. 12.4 Those secret ways of Discourse and Communication between the Father and the Son are to be adored with reverence and deep silence were it not that the Spirit of God hath put them into such Forms as are sutable to those Transactions and Intercourses which are between Man and Man It is usual in Scripture to put the Passages between God and Christ into Speeches Psal. 40.6 7 8. Sacrifice and Offering thou didst not desire mine Ears hast thou opened Burnt-Offering and Sin-Offering hast thou not required Then said I Lo I come In the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 110.1 The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Father came to Christ and did as it were say to him Son I am loth that all Mankind should be lost and left under Condemnation there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness and because I am resolved that my Justice shall be no loser you must take a Body and die for them and afterward you must see that they be converted to Grace justified sanctified guided to Glory and that not one of them should miscarry for I will take an account of you at the last Day It is easy to prove all these things out of Scripture That there are a certain definite Number See 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal The Lord knoweth those that are his There is no Lottery nor Uncertainty in the Divine Decrees the Number is stated sealed none can add to it or detract any one Person that Christ received a Command to lay down his Life for John 10.18 This Commandment have I received of my Father for them only I lay down my Life viz. for my Sheep That Christ is to see them converted to Grace John 6.37 All that the Father giveth me shall come to me
of the things apprehended True Knowledg is expressed by Tasting 1 Pet. 2.5 If so be that ye have tasted that the Lord is gracious Tasting implieth more than Seeing there is not only Apprehension but Experience Phil. 1.9 I pray God that your Love may abound more and more in Knowledg and in all Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense To others it is but an empty barren Notion Phil. 3.10 That I may know him and the Power of his Resurrection that is Experimentally Carnal Men have no feeling of the force of the Truths they apprehend only now and then some fleeting Joys it is not realizing and affective Strong Water and running Water differ not in Colour but in Taste and Vertue They may know the same Truths but it differeth in relish they know the Things of God only as things in conceit not in being 3. The Light of Faith is wrought by the Spirit this but an hear say Knowledg gathered out of Books and Sermons they shine with a borrowed Light as the Moon that is dark in it self and hath no Light rooted in its own Body These shine with other Mens Light John 4.42 Now we believe not for thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the World Men talk of Things by rote after others and are rather said to rehearse than understand it is not written in their Hearts but only reported to their Ears Heb. 8.10 I will write my Law in their Hearts Truth is written there by the Finger of the Spirit to others it is but traditional learned as other Arts by Man Now there is a great deal of difference between seeing God in the Light of the Spirit and seeing God and the Things of God by the Reports of Men as between seeing Countries in a Map or Book of Geography and knowing them by Travel and Experience 4. It is a transforming Light 2 Cor. 3.18 We all as in a Glass beholding the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Looking upon the Image of Christ we are changed into the same Image and Likeness from Glory to Glory as Moses his Face shone Conversing with Christ it altereth and changeth the Soul which is hereby renewed in Knowledg after the Image of him that created him Col. 3.10 That is no true Light and Knowledg of God that doth not bridle Lusts and purify the Heart a wicked Man's Knowledg it is Light without Fire directive not perswasive 1 John 2.3 4. Hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him it is a lie and pretence unactive Light is but Darkness In Paradise there was a Tree of Life and a Tree of Knowledg many taste of the Tree of Knowledg that never taste of the Tree of Life 5. The Light of Faith is an undoubted certain Light but in wicked Men it is always mingled with Doubting Ignorance Error and Unbelief It is not convictive but a loose wavering Opinion not a setled grounded Perswasion they have not the riches of the assurance of Vnderstanding Col. 2.2 that dependeth on Experience and inward sense of the Truth and is wrought by the Holy Ghost And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the Spirit and of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument by which the Judgment is setled it cometh in upon the Soul with evident Confirmation II. The next thing in the Nature of Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given them the words which thou gavest me and they have received them There is a receiving Christ and a receiving the Word Sometimes the Act of Faith is terminated on the Person of Christ as John 1.12 To as many as received him to them gave he Power to become the Sons of God even to as many as believe on his Name Sometimes on the Promises to shew that as there is no closing with Christ without the Promise so there is no closing with the Promise without Christ first we receive the Word of Christ and then Christ himself and in Christ Life and Salvation that is the progress of Faith Acts 10.42 Through his Name whosoever believeth in him shall receive remission of Sins Observe That Faith is a receiving the Word of Christ. The Notion is elsewhere used Acts 2.41 Then they that gladly received the Word were baptized Unbelief it is a rejecting the counsel of the Word and Faith a receiving it Unbelief is thus described Acts 13.46 Since ye put away the Word of God from you So Luke 7.30 But the Pharisees and Lawyers rejected the Counsel of God against themselves that is refused the Counsel of God to their own loss and ruin On the contrary when Cornelius was converted it is said Acts 11.1 The Apostles heard that the Gentiles also had received the Word of God So that we may describe Faith with reference to this Act A Motion in the Heart of Man stirred up by the Spirit of God to receive the whole Word of God Let me open it a little 1. Receiving is a relative word and presupposeth an Offer God offereth on his part and we receive on ours As in all Contracts and Covenants between Party and Party one Party offereth such an Advantage or Commodity upon such Conditions the other receiveth the Offer confenteth to the Conditions and expecteth that the Covenant should be made good So in the Covenant of Grace Christ offereth Remission of Sins and the whole Blessing of the Gospel under the Condition of Faith and Repentance We are said to receive this Word or this Gospel when we consent to the Conditions and wait for the accomplishment of the Blessing we are willing to come to trust him for the Grace of the Covenant and to come under the Bond of the Duty of it 2. In this Receiving the Soul must be convinced that it is the Word of God and that he will deal with Creatures upon such a Covenant For in this Covenant it is not as it is in other Contracts the Party contracting doth not appear in Person but dealeth with us by Officers and Substitutes God tendreth his Covenant by the Ministry of Man Now whosoever would receive it in God's Name must be undoubtedly perswaded that they are commissioned and authorized by God to tender such a Covenant to us Therefore the Apostle saith 1 Thess. 2.13 When ye received the Word which ye have heard of us ye received it not as the Word of Man but as it is indeed the Word of God which effectually worketh also in you that believe A Man that would profit by the Ministry must settle himself in this Perswasion that the Doctrines delivered in Scripture have God
10.38 That ye may know and believe that the Father is in me and I in him 1 John 4.16 We have known and have believed the Love that God hath to us John 6.69 We know and believe that thou art Christ. We must first know before we can believe In Faith there is a Knowledg an Apprehension as well as Discourse a pregnant Apprehension Faith is a clear Light it freeth the Soul from the Mists of Prejudice by representing God in the Allsufficiency of Grace and Power Heb. 11.3 Through Faith we understand that the World was framed by the Word of God It puzzeled the Philosophers but Faith maketh all clear After Faith 2 Pet. 1.5 Add to your Faith Vertue and to Vertue Knowledg Faith is the Fruit of Knowledg Knowledg is the Fruit of Faith So Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments that is a fuller manifestation First we receive the Word by Faith then we know more Oportet discentem credere First we know That it is then How it is The ground of Faith is that they are revealed How or what they are we learn by more acquaintance and experience Light is always increasing most necessary to the Christian Life Faith is as Knowledg is more or less explicite yet not so explicite but that there is some impliciteness in it as long as we live here 1 John 2.3 It doth not yet appear what we shall be but this we know that when he shall appear we shall be like him We have not a particular Account not a Reason of the Thing but we have a Reason why we believe it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a proper Act of Faith God is always on the giving and we on the receiving Hand we receive the Word we receive Christ and we receive Remission of Sins and Glory the main of our Duty is but a Receiving Let me press you to receive the Word to receive Christ. 1. Receive the Word give it a kind entertainment There is an Act of Consideration meditate upon it seriously that Truth may not float in the Understanding but sink into the Heart Luke 9.44 Let these sayings sink down into your Hearts Believe it the Truth is a Soveraign Remedy but there wanteth one Ingredient to make it work and that is Faith Heb. 4.2 The Word preached did not profit them not being mixed with Faith in them that heard it There is an Act of the Will and Affections which is called a receiving the Truth in Love 2 Thess. 2.10 Make room for it that Carnal Affections may not vomit and throw it up again Christ complaineth that his Word had no place in them John 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a queasy Stomach possessed with Choler that casts up all that is taken into it 1 Cor. 2.14 A natural Man receiveth not the things of the Spirit of God Let it lodg and quietly exercise a soveraign command over the Soul 2. Receive Christ in the Word In a Contract there is not only a receiving a Bond but by virtue of the Bond an Inheritance conveyed to us So you must not only receive the Word we are not saved by giving credit to any Maxim of Religion Fides non est assensus axiomati Not they that saw the Ark many saw it and scoffed but they that were in it were saved from drowning When a Man is ready to perish in the Floods it is not enough to see Land but we must reach it stand upon it if we would be safe It is not a naked Contemplation but a real Implantation into Christ. Now if you will know it whatever was in Christ in the History must be in you in the Mystery You are Adopted Sons 1 John 3.1 Christ must be formed and conceived in you Gal. 4.19 You must suffer and be crucified to the World and Sin Rom. 6.6 You must be buried and raised up again Col. 2.12 All is to be done in a spiritual manner I speak not this to turn all Scripture into an Allegory but every Act of Christ hath some Spiritual Accomodation So much for these two acts or parts of Faith They have known surely and have received thy Word Before I go off from this Clause there are two or three Observations to be raised especially if we compare this Verse with John 16.27 28 29 30 31. For the Father himself loveth you because ye have loved me and believed that I came forth from God I came forth from the Father and am come into the World again I leave the World and go to the Father His Disciples said unto him Lo now speakest thou plainly and speakest no Proverb Now are we sure that thou knowest all things and needest not that any Man should ask thee by this we believe that thou camest forth from God Jesus answered them Do ye now believe From whence I observe That this was but a late Acknowledgment Vers. 30. Now we are sure and by this we believe that thou camest forth from God And presently within an hour Christ commendeth it to his Father They have known surely and have believed 1. Observe How ready Christ is to take notice of the Good that is wrought in us He watcheth for an occasion to commend us to God Satan and his Instruments they watch for our halting Jer. 20.10 All my Familiars watched for my halting peradventure he will be inticed Let us watch say they we may have Matter against him The Devil is a Spy that lieth upon the catch that he may frame an Accusation against you before God A Dog doth not wait for a Bit from his Master's Trencher more than he doth for a passionate Word some evil Gesture and Practice whereof to accuse us so his Instruments watch to defame you in the World But now Jesus Christ looketh after Matter of Praise and Commendation Now we know verily and believe and Christ presently telleth his Father of it Oh what an encouragement should this be to press us to grow in Knowledg and to abound in every good Work you furnish your Intercessor with matter of Praise and give your Advocate an Advantage against your Accuser Christ watcheth for a good Action as the Devil doth for a Bad He is a swift Witness not only against his Adversaries but for his People Mal. 3.5 I will come near to you in Judgment and I will be a swift Witness against the Sorcerers c. He cometh to convince them sooner than they are aware none of their Sins are unknown to him and they are brought in Court before they dream of it And the Godly have a Witness in Heaven too So Job 16.20 Behold my Witness is in Heaven and my Record is on High And he is a swift Witness we reap the Fruit of many Actions as soon as they are performed A continual Experience we have of this disposition of Christ in the speedy answer of Prayers Isa. 64.24 And it shall come to pass that before they call
conceived in the Humane Nature for the good of the Creature for all their Exigencies and Employments that so his whole purchase may be applied to us and we may receive Grace to help in time of need It is a representing of his own Merit the worthiness of his Person as God-Man he is the Son of God yet the Creature 's Advocate and the Merit of his Obedience and Passion I have glorified thee upon the Earth As one that was to plead for his Life shewed cubitum sine manu his Hand lost in the Service of the State All this is to the Father who being appeased all the rest of the Persons are appeased for they are One and agree in one He pleads with God for the application of good Things procured by his Oblation especially in deep Exigencies and Conflicts Christ hath knowledg at other times but then he hath a fellow-feeling Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin His Heart is entendred by his own Experience Thirdly The Fruits and Benefits of this Intercession They are many I shall name the chiefest 1. This secures our Justification and the pardon of our Sins Christ watcheth against what Objections Justice makes and against Satan's Wiles and that we our selves by our daily Breaches may not cast our selves out of the Favour of God He justifieth us against the Accusations of Enemies covereth our Sins from the sight of God Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us So Zech. 3.1 2. There is our Advocate and Accuser He shewed me Joshua the High Priest standing before the Angel of the Lord and Satan standing at his right Hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee When we are summoned by the Justice of God to defend our selves against the Exceptions and Complaints which are preferred against us our Attorney appeareth in our Name and Behalf So when Satan accuseth us Day and Night he makes up all the Breaches that fall out between God and us 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous When we have mudded the Stream Christ maketh all clear again 2. The Acceptation of all our Persons Works and Services 1 Pet. 2.5 We are made an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. We communicate with Christ in all his Offices we are Spiritual Priests consecrated to him by Baptism The ordinary Priests were first consecrated in the great Laver before they were to offer Sacrifices so we are purified and cleansed in the Laver of Regeneration and then offer to God these Sacrifices As Christ was Temple Priest and Sacrifice so are we God dwelleth in us as in a Temple 2 Cor. 6.16 Ye are the Temple of the Living God As the Godhead dwelt in Christ bodily Col. 2.9 We are consecrated to be Priests to God being sanctified by him cleansed in the Laver of his Blood our Persons received into favour And then we offer our Selves Bodies Services to God and so we perform Duties acceptable to him because when we act the Priest Christ acteth it over again presents our Services to God in his Censer Rev. 8.3 Another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne He puts no Filth nor Dross into his Golden Censer As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord so doth Christ examine our Services not to reject them but to better them in his own Oblation and so by his Intercession our Duties and all the good Works of our Lives are recommended to God 3. It encourageth us to come to the Throne of Grace with boldness God would have Prayer in Heaven to encourage us to Prayer on Earth Christ is always with God to set on every Request This is the Copy of Christ's Intercession Besides you have the groans of the Spirit in your Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered Christ is our Advocate the Spirit our Notary we the Sollicitors Isa. 62.6 7. Ye that make mention of the Lord keep not silence and give him no rest c. We may know what Christ is doing for us in Heaven by the Work upon our Hearts Oh then let us never rest till we have an Interest in his Intercession This is the great prop of our Faith and Confidence to know that we are comprehended in Christ's Prayers You have a Friend in Court he hath liberty of immediate access he is a Favorite the Father loveth him and you for his sake Our Friend prayeth to our dear Father for his own Children When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 God can deny him nothing if you have ten thousand Accusers it 's no matter your Advocate will answer all their Accusations Never leave till you get it evidenced that it is your privilege chuse him go to God by him ratify God's Appointment by your own choice Faith is a Consent wait for the Spirits Intercession those Groans will end in Joys It is the great Comfort of the Church that we have such a Mediator who will effectually plead our Cause with the Father We may look upon it as a Moral as well as a Mediatory Act an Act of Christ's Love to his own Disciples chiefly the Apostles who were as it were his Family and special Charge Out of this Example of Christ let us learn to pray one for another It is a Spiritual Act of Love You may discern the hypocrisy and sincerity of your Love to others by your carelesness or seriousness in Prayer for them for if we desire a thing we will pray for it with importunity By this the Saints have communion with one another at a distance Chiefly this concerneth Ministers for their Charge they should be of Samuel's temper tho he had received Affronts from Israel God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 Their Sin doth not exempt you from the Duty you owe to them for God's sake they look to an higher Obligation than civil Respects and an interchange of Kindness But especially are we bound to pray for them if as the Apostles here they are gained to any degree of Faith Knowledg and Obedience 2 Thess. 1.11 We pray always for you that God would count you worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
their Minds to wean their Affections from the World We should be where Christ is Phil. 3.20 Our Conversation is in Heaven whence we look for the Saviour the Lord Jesus Christ Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sits at the Right-hand of God Who would not desire to be in Heaven now Christ is there As the Loadstone draws Iron to it let us be present in Heaven as Christ is present on the Earth by the Spirit Though our Bodies are tied with the Fetters of the Flesh yet let our Souls ascend let our Minds be there our Wishes our Desires there by these means we walk in Heaven before our time A Stone though it breaks to pieces by the fall will move to its Center though we naturally abhor Death we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center than we to Christ. Vse 3. Comfort We have Christ for us in the Heavens Heb. 4.14 Seeing therefore that we have a great High-Priest that is passed into the Heavens Jesus the Son of God We have Christ always for us in Heaven he hath a part of his Office to perform there his Absence doth not hinder us from having a Right to him or a Spiritual Possession of him He is ours and he hath his Residence in Heaven and hath Power to open it to us and give us entrance His high Honour doth not hinder him from the Discharge of his Office to do us good he is at God's Right-hand and yet a Minister of the Sanctuary Christ hath a Ministry and part of his Service to perform in Heaven he is our faithful Agent Heb. 8.1 2. We have such an High-Priest who is set on the Right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary For all his Glory Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of holy Things he taketh care of all holy things which we present to God and to convey holy and spiritual Things to us Christ is not stately many forget their poor Friends when advanced Christ regardeth his poor Church as much as ever The Butler when he was advanced forgot Joseph but he remembreth us he disdaineth not to look after every poor Christian Heb. 4.15 We have not an High-Priest which cannot be touched with the feeling of our Infirmities His Heart is not changed by his Honour but he is in a greater Capacity to do us good Having such a Friend in Heaven we need not fear a Foe upon Earth Heaven is open for us Heb. 10.19 20. Having boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the Vail that is to say his Flesh. Vse 4. Direction in the Sacrament If we have any thing to do with Christ we know where to seek him Blessed are they that believe and have not seen John 20.19 Those that are far from Court never saw the King God hath removed Christ out of sight that we might behold him by Faith Let us look for him in the Sacrament not for his bodily Presence how can he be there bodily when he is received into Glory but for his Spiritual Presence the Influences of his Grace and a Derivation of Vertue from his Person II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension I am no more in the World but these are in the World Let us see the Reason why he will be no more with us Now the Reasons why Christ would withdraw his bodily Presence from us are these 1. That he might try the World and yet in a way suitable to his glorious Estate Christ when he came to try the Jews he came in Disguise not as the Son of God in Majesty and Glory John 1.11 He came unto his own and his own received him not Still to try Men's Obedience there must be some Vail If he should be present in the World in a glorious way becoming his Majesty and Empire there would be no Trial and therefore in a manner he still cometh in Disguise his Glory is vailed under the Ministry of Men and carried on in a spiritual manner If he should appear in Glory and Power Sinners durst not quack and so the Wickedness of Man would not be discovered nor would the Faith of his People be exercised with such Praise and Honour if he were personally and gloriously present This is the Commendation and Praise of Christianity that they can walk by Faith when they cannot walk by sight 2 Cor. 5.7 We walk by Faith not by Sight They see not Christ because he is absent in Body yet they believe in him and love him and send their Hearts after him So 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him nâ—t yet believing ye rejoice with joy unspeakable and full of Glory Faith is Eagle-eyed and can look above the Clouds The absence of Christ did not prejudice their Comfort and Hope Faith contenteth it self with an intellectual Sight and Certainty This is a trial of Christians when they can believe in Christ and rejoice in Christ as if they did see him with their bodily Eyes and hear him with their bodily Ears Ibi figunt desiderium quo nequeunt inferre conspectum saith Leo They fasten their Hearts upon him tho they cannot fasten their Eyes Faith is sight enough Thus would Christ try the World but yet as I said in a way suitable to his glorious Estate If he should still have continued his Body among us in that state of weakness wherein he conversed in the World his holy Body would still be subject to abuse and the injuries and scorn of wicked Men which would not agree with his Glorification and therefore after his Resurrection he only shewed his Body to some few chosen Witnesses and so departed into Heaven that it might be no more seen till he cometh to the last Judgment with Glory and Power So Christ himself saith Mat. 23.39 Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord that is till ye be compelled to say so tho now ye are angry at the Children that welcomed me in this manner Mat. 26.64 Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Never till then after I am taken down from the Cross and buried 2. That way might be made for his Spiritual Presence Some Presence of Christ there must be for our Comfort and Safety I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will come unto you John 14.18 That Christ is still spiritually present with the Church is clear by those Promises to the Apostles and to Believers To the Apostles and their Successors Matth. 28.20 I am with you always
for ever to make intercession for us He is interceding with God that the Merit of his Death may be applied to us and that is Salvation to the uttermost The Heirs of Salvation need not to fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the Heritage to them he liveth for ever to see his own Will executed tho he died once to make the Testament yet he liveth for ever to see it made good Christ is risen from the Dead and dieth no more and therefore a Believer cannot miscarry 3. On the Spirit 's part there is a continued Influence so as to maintain the Essence and Seed of Grace The Father's Love is continued by the Merit of Christ that he will not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our Hearts Faith and Fear and other Graces at first but he maintaineth and keepeth them that the Fire may never go out Our Hearts are his Temples and he will not leave his Dwelling-place There is a continued Influence Now this he doth to preserve the Honour of Christ and the Comfort of Believers he glorifieth Christ and is our Comforter It is to preserve the Glory of Christ. Christ hath received a Charge from the Father John 6.39 This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day nothing neither Body nor Soul In point of Honour and that he may be true to his Trust he sendeth his Spirit as his Deputy or Executor that his Merit may be fully applied therefore for the honour of Christ where-ever the Work is begun it is continued Christ is called Heb. 12.2 the Author and Finisher of our Faith Where-ever the Spirit is an Author he is also a Finisher when the good Work is begun he will also perfect it and continue his Grace to the end It was said of the foolish Builder He began and was not able to make an end This Dishonour cannot be cast upon Christ because of the Power and Faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go through with the Work which he hath begun Phil 1.6 Being confident of this that he that hath begun a good Work in you will perform it unto the day of Christ. The Spirit is to fit Vessels for Glory he doth not use to leave them half carved but finish them for the honour of Christ. The Spirit is faithful to Christ as Christ is to the Father The Father chuseth the Vessels Christ buyeth them and the Spirit carveth and fitteth them that they may be Vessels of Praise and Honour He is our Comforter working Grace he puts us into an expectation of Comfort and Glory and therefore to make it good he carrieth on the Work without failing Rom. 8.23 And not only they but our selves also who have the first-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body 2. Cor. 1.22 Who hath sealed us and given the Earnest of the Spirit in our Hearts We have the Taste and the Pledge of it it is good it is sure The first degree of Grace is conferred as a Pledg of eternal Life he giveth it as an Earnest or Pledg assuring us of a more perfect Enjoyment of him It is a Pledg of the whole Crop as an Earnest hereby God assureth us that he will pay the whole Sum. An Earnest is a Pledg whereby we confirm a Bargain it is a Piece of Money whereby we are assured he will pay the whole Grace it is the Livery and Seisin of Glory as soon as a real Change is wrought in us we have a Right that is indefeasible it is engaged by Promise Therefore that the Spirit may be faithful when he hath given us the First-fruits the Earnest shall he not give us the Inheritance Vse 1. It exhorteth us to persevere with the more care John 2.26 27 28. These things have I written unto you concerning them that seduce you But the Anointing which you have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you you shall abide in him And now little Children abide in him that when he shall appear ye may have confidence and not be ashamed before him at his coming Since we have so many Advantages of standing let us not fall from him O how great will your Sin be if you should fall and dishonour God! We pity a Child that falleth when it is not looked after but when a froward Child wresteth and forceth it self out of the Arms of the Nurse we are angry with it You have more ground to stand than others being brought into an unchangeable Estate of Grace being held in the Arms of Christ so that God will be very angry with your Slips and Fallings Mercy holdeth you fast and you seek to wrest your selves out of Mercies Arms. Never any can sin as you do there is much frowardness in your Sins You disparage the Spirit 's Custody the Merit of Christ and the Mercy of the Father Heb. 4.1 Let us therefore fear lest a Promise being left us of entring into his Rest any of you should seem to come short of it Some seem to stand and do not and some seem to fall utterly and do not A Child of God indeed cannot come short but he should not seem nor give any appearance of coming short Our Course in Religion is often interrupted tho it be not broken off this is a seeming to come short of it Hereby you bring a Scandal upon the Love of Christ as if it were changeable upon the Merit of Christ as if it were not a perfect Merit Tho we do not fall so as to break our Necks yet we may fall so as to break our Bones Vse 2. If you fall be not utterly discouraged As the Spinster leaveth a Lock of Wooll to draw on the next Thread There is somewhat left when you are departed from God you have more hold-fast in him than an unregenerate Sinner A Child tho a Prodigal will go to him and say Father Psal. 119.176 I have gone astray like a lost Sheep seek thy Servant for I do not forget thy Commandments Through natural Weakness I have gone astray like a Sheep but I seek thy Commandments there is some Grace left yet Isa. 64.8 But now O Lord thou art our Father we are the Clay and thou art Potter we are all the Work of thine Hand The Church pleadeth thus nay God is angry when we do not plead so Jer. 3.4 Wilt thou not from this time cry My Father thou art the Guide of my Youth You have an Interest in God yet Thus do and your Fall
have done how to preserve Peace as well as Truth Certainly we that have one Father are born of one Mother acknowledg one Elder Brother even Christ by whom we are adopted hope for one Patrimony we should be more careful to keep the Vnity of the Spirit in the Bond of Peace We have a great many Contentions now for one holy Contention Heb. 10.24 Let us consider one another to provoke to Love and to good Works What Arguments shall I use The danger of the Papists on one hand of Sects on the other Of Papists If ever the Beast were likely to recover of his Wounds now it is Our Divisions make us first a Laughing-Stock to the Enemy and then a Prey first we are had in contempt then they use violence And it may be just with God to suffer it when Piety decreaseth Charity is exiled and Bitterness Partialities Strife Suspicions are only left to reign and flourish Certainly if once a Peace were setled in the Reformed Churches the Prophecies concerning Antichrist would soon be accomplished those Relicts of God's Election which do as yet remain in Spiritual Babylon would soon come out from amongst them who are now scandalized at our Divisions As when a Boat is to take in Passengers when all the Passengers are in the Boat they lanch out and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church and would soon break the Cords wherewith they are now held Truth would have a greater Power Acts 4.32 33. And the multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus and Grace was upon them all As to Sects on the other side Libertines daily increase by means of the Divisions amongst them that fear God and grow formidable in the variety of their Combinations and Endeavours Jude 11. Wo unto them for they 〈◊〉 gone in the way of Cain and run greedily after the Error of Baalam for Reward and perished in the gain-saying of Core There would be an end of this Itch if all that fear God would join together as one Man in the defence of the Gospel Alas we have striven long enough hindred the common Salvation long enough Scandals enough have been given it is high time to renounce all Fruits of Revenge and Ambition and think of Peace and Unity But you will say What would you have us to do I Answer Something with God something as to Men. Something with God Pray and Mourn lay to Heart the Divisions that are among God's People I speak for Sion's sake we should be very earnest with God for Sion Isa. 62.1 For Sion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth A great House is smitten with Breaches and a little House with Clefts not only Kingdoms but particular Families are destroyed when the Members of them are divided in Opinions and Affections Psal. 122.6 Pray for the Peace of Jerusalem they shall prosper that love thee Let this be your constant Request to God be not acted with a private factious Spirit Something is to be done with Men. I do not speak now how to keep Peace it is past that but how to restore it now it is lost What shall we do The Apostle telleth you Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto ye have already attained let us walk by the same Rule let us mind the same Thing There is no Remedy now left but brotherly-forbearance towards those that hold the Foundation It were to be wished that we could agree not only in Fundamentals but in all other the Accessaries of Christian Doctrine But this cannot be hoped for What then shall the Rent go further and further without any Remedy No let therefore all Parties that in the judgment of a regular Charity may be presumed to have owned Christ walk together as far as they have attained And how is that I can only propound my Wishes and Desires let them reserving their private Differences to themselves come under some common Rule or solemn Acknowledgment of the Foundations of Religion What if there were a Form drawn up to that purpose to which both should stand I think to state Fundamentals is a Matter of great difficulty God would make us cautious of every Truth therefore the Canon of the Scripture is very large But there are some things propounded in the Scriptures as absolutely necessary without which Salvation cannot be had If we were mutually engaged to the Profession of these patiently bearing with one another in other things undecided mutually abstaining from Magisterial Decisions and Enforcements and obtruding Opinions upon one another by Violence and all rash Condemnations castings out of Christ limiting Religion to our own Party saying Here is Christ and there is Christ as if Christ were divided commending one another's Prosperity to God by mutual Prayers this were a healing Course Let us perform all mutual Offices of Love and Spiritual Counsel to one another strengthning one another in solid Piety holding forth light in the lesser Differences with all modesty and candor and in Civil Matters standing as one Man against the common Enemy and using Endeavours to promote the Kingdom of Christ without any Reflections on our private Honour Profit and Interests If this were once done I doubt not but the Fog would vanish and we should find our selves nearer to one another than we do imagine I am not altogether out of hope that this will be done because of the Promises It is done already in the Kingdom of Poland between the Lutherans and the Calvinists Vse 3. To perswade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work Christ prayeth here for the Apostles that they may be One How should we agree together in pressing Duty reprehending Sin This would be an effectual and potent Means not only to the Peace of the Church but Success of the Gospel Schism in the Church of Corinth arose from the Emulation of Ministers among themselves one striving to excel the other in Eloquence and Favour among the People and contemning Paul and others that followed the simplicity of the Gospel So the Apostle noteth it elsewhere Phil. 1.15 Some preach Christ out of Envy and Strife and some also of Good-will It is usual that one carpeth at another's Gifts one standing in the way of another's Honour and Profit like Men in a Boat justling at one another till the Boat it self be sunk One faileth and yieldeth to the Promises and Threatnings
of the World another standeth stoutly and from their different Practices there proceed different Interests and Opinions We should with a combined Strength promote the Gospel 2. Observe the Patern he doth not only pray Let them be One but shows what kind of Oneness he meaneth as we are One. Some think that by we is meant the Father and Christ as Mediator between whom there was an Agreement in the Work of Redemption this is true but Unity of Essence I suppose is here intended there being a plain intimation in the Context of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar to the Trinity viz. Ver. 21. But what then shall we say to the Arrians I Answer In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is implied not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an exact Equality but some Resemblance not the same Unity but a like Doct. The Vnion of Believers with Christ the Head and with one another hath some resemblance to the Vnity that is between the Divine Persons themselves 1. It is a Spiritual Union not Natural or Civil but Divine and Spiritual 2. It is a close Union Between the Father and the Son there is not only Consent but Unity of Essence there cannot be a greater Unity So there is a close Unity between the Members of the Mystical Body by Love and Peace and Concord and delighting in one another It is Vnitas Pluralis Pluralitas Vnita saith Bernard 3. It is a constant and inseparable Union The Divine Essence may be distinguished but not divided They that are united to Christ cannot be separated from him and should not from one another Take heed of stragling What becomes of the Member that is cut off from the Body the Branch from the Root It is dangerous to run from the Shepherds Tents 4. It is an Holy Union There is no Unity but what standeth with Purity Mark 9.56 Have Salt in your selves and Peace one with another The Heart must be kept pure and Holy Loose Zeal it is not Unity but Compliance Peace with Men is bought upon hard Terms when we must go to war with God It is better still to be a Man of Contention An Agreement in Evil is like that of Herod and Pilate who shook hands against Christ. Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God A Man may see God without Peace but he cannot see God without Holiness 5. It is an Unity which consisteth with Order and Distinction There is in the Church a Subordination of Callings by which its Beauty and Strength is maintained and if we would keep this Unity we must yield Honour to one another's Gifts and Places In the Body Natural the Eye medleth not with Hearing nor the Ear with Seeing the Foot talketh not the Office of the Hand is to dress the Body that of the Foot to support the Body The Soul giveth Life to all the Parts there is ground of Unity but the Parts have several Offices and there is ground of Order and Comeliness The Soul enlivens the Feet as well as the Hands and Breast It is comfortable to see all conscionably in their way joining together for the common Good Vse Let us study to imitate the Trinity as in the Case now before us there is a little resemblance of the Mystery of the Trinity Men cry for an Union and yet make no Conscience of Separation They would have an unholy Mixture a carnal Compliance and Consent for Carnal Ends out of Worldly Policy As Ice amasseth into a Body Iron Water Wood Sticks and Stones We have one Unity but observe not due distinction therein Is there not an horrible Invasion of Callings and thence comes Confusion and Disorders Ministers turn Souldiers and Souldiers turn Ministers Oh but remember Christ commendeth this Patern to us Walk as those that are One as Christ and the Father are One seeking one another's Welfare rejoicing in one another's Graces as if they were our own contributing Counsel Simpathy Spiritual Assistance and Prayers for the Common Good When the Finger is hurt there is pain through the whole Body We should live as if we had but one Essence and Interest It is almost in vain to hope for the Publick at present but in your particular Societies faithfully yet regularly use your Gifts for the Common Good so as that you may neither dishonour the Head nor dissolve the Union between the Members 3. I Observe That Christ seeketh it of God he beggeth Perseverance that they may be One. Doct. It is God that keepeth the Saints together Nature is prone to Discord if God should leave us we should soon discover what is in our Hearts God doth it sometimes by his Providence letting loose the common Enemy as a Dog let loose makes the Sheep run together Or by inflicting great Distress as two Ends of Wax are joined together in the Fire Or he can take off Contention as a Judg. Sometimes by his Spirit and the constant Influences of his Grace of Light and Love God made Esau a Friend to Jacob let Spirits be never so rough he can meeken them Vse Acknowledg God in this Matter He will be known as the Lord of Hosts and as the God of Peace Acknowledg him in this Matter in Prayer and Praise In Prayer before Division is broken out if God did but leave Men to their own sway they would never be at Peace After Divisions are broken out Prayer is the best Means to settle the Church It is God's Prerogative to speak Peace when Men have wearied themselves in the pursuit of it it is God must give it Acknowledg him in Praise in Days of Peace and Tranquility when there is a happy Union among the People of God give thanks to his Name for it for it is God alone who is the God of the Spirits of all Flesh that unites the Spirits of Men to one another SERMON XX. JOHN XVII 12 While I was with them in the World I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of Perdition that the Scripture might be fulfilled IN this Verse Christ declareth how he had performed his Duty to the Apostles when corporally present with them which Help was now to be removed He had said before I am no more in the World and he saith now Whilst I was with them in the World I kept them c. The Argument is taken from the Necessity of the Request and the Equity of it 1. The Necessity He could no longer keep them as he had kept them by his visible Presence outward Ministry and familiar Conversation therefore he beggeth the Father to keep them Christ is careful to remedy every Defect when the visible external Custody was to have an end then he beggeth the Spiritual 2. The Equity When thou commendedst them to me I kept them now I commend them to thee do thou keep them Which
have an Interest in his Care if their hatred be for Righteousness-sake and your being zealous in the Ways of God then you may know God will keep you for that is the main Request Keep them through thine own Name And why Because I have given them thy Word therefore the World hates them The more they are our Enemies for God's sake the greater help will God afford us Men use to send relief there where the Battel is sharp and hottest so when the Battel is sharpest and hottest thou hast an Interest in God's Protection 2. Point The World hateth them because they are not of the World because of their strictness and holiness they live contrary to their Interests and Lusts this is the very Cause Observe There is such a Sin as Antipathy against the Power of Godliness or hatred of others because of their strictness in the Service of God and diligence in Heavenly Things Here I. I shall give you Instances of this from the Word of God II. Discoveries of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Malignity III. Reasons of it and then come to apply it I. Instances of it from the Scripture The World's Hatred is disguised under other Pretences but this is the proper cause of it The Word is the best Judg of that which is a searcher of the Thoughts and Intents of the Heart God and his Word have the same Properties Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart Now what doth the Word say The Word of God doth tell us doctrinally that it is so and giveth Instances and Examples of it 1. Doctrinally that it is so Let us begin with that place which describeth the first rise of it Gen. 3.15 And I will put enmity between thee and the Woman and between thy Seed and her Seed There is a natural enmity between the two Seeds as there is between a Toad and a Man a Wolf and a Lamb a Raven and a Dove so there is between the Seed of the Woman and the Seed of the Serpent that is between Christ and his upright Followers and so many of Mankind as fall to the Devil's share an Enmity that will never be laid aside while the World is the World and till the Devil turn Christian and be converted which will never be The next place is Prov. 29.27 An unjust Man is an abomination to the Just and he that is upright in the way is an abomination to the Wicked There is a mutual Enmity between the Good and the Bad so as they can never piece in a firm Friendship only there is a difference between the prosecution of this Hatred the Just hate not virum but vitium Sin is to be hated not the Person as we are not to love the Sin for the Person 's sake so we are not to hate the Person for the Sin 's sake A good Man abhorreth that which is evil he loatheth it in others but chiefly in himself Or as the Schools distinguish there is odium abominationis offensionis and odium inimicitiae The Godly are offended with the evil Deeds of others tho they do not hate their Persons but the Wicked hate the Godly odio inimicitiae they have an inbred Enmity against them and seek their destruction they hate them despightfully because of the old Hatred The next place is John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you You see Men are divided into two Ranks some are of the World and some are not of the World some there are whose Hopes and Hearts and Conversations are wholly here their Manners the temper of their Spirits and the course of their Worship is wholly calculated for the World Others there are that neither conform to the World in Judgment Affections nor Practice but wholly favour things past this Life are fitted for another World breath after it and labour for it Now let us see what different entertainment both these meet with some are dandled on the World's Knees suck freely of the Breasts of her Consolation Others are troubled and molested and exercised with all manner of Displeasures And why because they are chosen out of the World and called to the love and enjoyment of better things It is true there may be Contentions and Emulations among the Men of the World as their Lusts and Interests interfere and cross one with another but because they differ not in contrary general Principles and Ends the Hatred which they have towards their own is nothing so violent and extream as that which they have against the Godly and they do not so hate one another but that they can easily agree in this common Enmity against those who are upright with God as Herod and Pontius Pilate did and the Herodians and Pharisees against Christ and Gebal and Ammon and Amalek against Israel Thus you see Doctrinally the Scripture speaketh of such a thing 2. By way of Instance and Example Let us see how this Spirit of Enmity hath been working and how the Holy Men of God have had bitter experience of it Abel was slain by Cain Let us begin with Cain the Patriarch of Unbelievers Now the Holy Ghost giveth us a Comment on that Action 1 John 3.12 Not as Cain who was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous The one was the Seed of the Woman the other of the Serpent the one worshipped God after the right Order and brought the First the Fat the Tenth to the Lord the other was slight and careless in Worship The Targum of Jerusalem mentioneth a Disupte that happened between them concerning the Providence of God and the Last Judgment and the World to come and those wholesome Doctrines by which Godliness is maintained Non est judicium nec Judex nec Soeculum aliud nec munus pro justis nec poena pro impiis However this we are sure it was for his Godliness that this outrage was committed upon him Let us go a little lower in the story of the Patriarchs we shall find Isaac scoffed at by Ishmael Gen. 21.9 Upon which practice of his the Apostle glosseth thus Gal. 4.29 As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Scoffing and Mocking is a kind of Persecution ever so it was and ever so it will be while there are two Seeds in the World Whatever civility the Men of the World have they are all opposite to Grace and Godliness and do not only refuse and resist it in themselves but hate it and persecute it in others I say they that have
place of Snares which make the Saints go up and down groaning Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death All conditions of Life may become a Snare Prosperity Adversity Prov. 30.8 9. Give me neither Poverty nor Riches feed me with Food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of God in vain Mark either condition hath its Snares but Prosperity hath most As a Garment too short will not cover our nakedness and too long proveth lacinia praependens ready to trip up our Heels Many that carry themselves well in one Condition quite miscarry in another as it is observed of Joab 1 Kings 2.28 That he turned after Adonijah tho he turned not after Absalom Ephraim is a Cake not turned Hosea 7.8 The young Prophet that withstood the King is overcome with the Insinuations of the old Prophet 1 Kings 13.16 17. Some miscarry in Adversity others in Prosperity but more there as Diseases that grow of Fulness are more dangerous than Diseases that grow of Want the taking God's Name in vain is not so bad as denying God Lest I be full and deny thee lest I be poor and take thy Name in vain They that are full live as if there were no God at all there is the Snare And in Adversity we are impatient as in Prosperity we are forgetful 〈◊〉 God Paul learned of Christ how to be abased and how to abound Phil. 3.12 We â—â—st do both but there is a greater Snare in Prosperity the more of the World the worse as fat and fertile Grounds are most rank of Weeds and produce most Thorns and Thistles Rom. 8.39 Nor heighth nor depth shall separate us from the Love of God that is in Christ Jesus our Lord the depth of Misery is a snare and the heighth of Happiness too there the Snare is greater Misery is often made an occasion to bring us to Christ but never Fulness Ease and Plenty The Moon is never eclipsed but when at Full God's Children have most miscarried then David was not foiled with Lust whilst he wandred in the Wilderness but whilst he walked on the Tarras of his Palace then Men discover themselves as a leaky Vessel is known when it is filled with Water Adversity makes Men more reserved and serious when the Vessel is empty its hollowness and unsoundness is least discovered Thus every Condition may prove a Snare So every Calling and Course of Life In ordinary Callings a long familiarity breedeth a liking and the Soul receiveth Taints from Objects to which we are accustomed Men that have much to do in the World had need take heed of a worldly Spirit continual presence of the Object secretly linketh the Affections Long suits prevail at length and green Wood kindleth by long lying on the Fire When the Course of your Callings and Emploiments put you much upon worldly Business the Heart is drawn away from God insensibly and you will find less savour in Holy Things Yea in that Calling which immediately respects the Service of God there wants not Snares 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he falleth into the condemnation of the Devil Holy Things are often abused by a perverse Aim Those that are set on the Pinacles of the Temple are in dangeâ—â— The Devil carried Christ thither with an intent to tempt him Christ prayeth here principally for the College of the Apostles Ministers are in danger as well as others we have our Temptations as well as you Nay in all Actions and Imploiments Worship Feeding Trading Sporting all these may become a Snare and Temptations are like the Wind that bloweth from every Corner East West North and South So there are Temptations in Worship to Pride Self-confidence Carnal distractions Satan stealeth away our Hearts from under Christ's own Arm. When the Sons of God met together Satan was amongst them Job 1.6 Not only our Table may be turned into a Snare but Duties into Dung. In Recreations Eating Drinking Bodily-refreshments there is a Snare Job 1.5 Job sacrificed while his Children were a banquering At a Feast there are more Guests than are invited Evil Spirits haunt such Meetings and usually Men let loose themselves to a carnal Liberty at such a time Satan to be sure to be welcome bringeth his Dish with him a Bait for every Humour 1 Tim. 4.5 The Creatures must be sanctified by the Word of God and by Prayer We must not only ask God's Leave but his Blessing So Pleasures if not sanctified bring a brawn and deadness upon the Heart 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth So also in all Places in Company and when we are alone we are still in danger In Company we are in danger to be provoked to Wrath or tempted to Sin â— tho open Excesses manifest their own odiousness yet secretly we learn of one another to be cold careless less mortified In good Company Nature is very susceptible of Evil and we imitate their Weaknesses sooner than their Graces Gal. 2.13 Barnabas was carried away with their dissimulations So in Privacy when we are alone the Devil often abuseth our Sollitude Christ was tempted in the Wilderness Mat. 4.1 In the vast World there is no Corner where a Man can be privileged from Temptations how hard a Matter is it to be alone when we are alone or to have none with us but God and our own Souls It is good to be alone with God but not with Satan John 16.32 Ye shall leave me alone and yet I am not alone for the Father is with me Now few can say so alas we have cause to say here I am alone but I am not alone for Satan is with me So also there is danger from the Men of the World and the Things of the World The Men of the World are apt to insnare us by their Counsels or Threatnings Sin is as earnest to propagate it self as Grace wicked Men would have the whole World to be all of piece they are Panders and Bawds to Wickedness to draw others into the same Snare with which they are held themselves they are the Devil's Factors and when they cannot prevail then they rage and slander and persecute They think strange that you do not run with them into the same excess of riot speaking evil of you 1 Pet. 4.4 The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we lived in Lasciviousness Lusts excess of Wine c. Then the Things of the World There are several Baits for every Temper Pleasures Honours Profits Satan is well-skilled in Tempers he dresseth the
cannot endure to eat twice of one Dish Vse 2. It serveth to encourage you in your private Exercises of Rehearsing and Meditation this is chewing the Cud. Psal. 62.11 God hath spoken once twice have I heard this that Power belongeth to God it was often revolved in the Mind The Meat is taken into the Mouth and Digestion is afterward Repetition is the outward Help Meditation the inward Conscience preacheth over the Sermon again to the Heart Vse 3. To Ministers not only to study new things but to inculcate those that are of a common use Jude 5. I will therefore put you in remembrance tho ye once knew this We are not to content your Curiosity but to provide for your Benefit not to please the Athenian but to profit the Christian. We are not Cooks but Physicians People do not remember half we preach or they lose their Affections Christ often repeateth the same Sentences so do the Apostles You may repeat the same things only with these Cautions 1. That it be in Matters mainly necessary There are some standing Dishes at Christ's Table 2. That it be with variety of Enforcement to avoid tediousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are several Notions to help us every time we should have new Thoughts Adoro plenitudinem Sacrae Scripturae that all be subjected to Profit not a cover to Laziness There is much of God's Providence to be observed in inclining the Heart not only the Efficacy of the Spirit in quickning Gifts is to be regarded but the Power of his Providence in determining the Thoughts Much of God is to be seen in the choice of the Subject But let us look upon the words more particularly the Reasons of this Repetition with respect to the Disciples or to God First With respect to the Disciples It is repeated in their Ears for their Comfort and Instruction They are not of the World even as I am not of the World It either noteth their outward Condition or their inward Temper and Constitution or both they have little of the World's Respect and the World hath little of theirs Gal. 6.14 The World is crucified to me and I unto the World A dead Man hanging on the Cross is a miserable and ignominious Spectacle I despise the World and the World despiseth me as a crucified Man is made an Object of Shame and Scorn Paul sought not after the World nor did the World seek after him All the Honours Pomps Delights which the World doteth upon were as a Crucified Man in whom there is no Form and Comeliness why he should desire them thus they are to a gracious Eye Both Senses are taken and the Patern will agree to both Christ's Spirit Christ's Life 1. Take it for their Constitution and Temper of Mind They are not of the World as I am not of the World Christ repeateth it again in the hearing of the Disciples Observe That we can never enough be cautioned against the World We had need to be pressed often and often in this Matter 1. Because of our proneness to it The Love of the World is natural to us We need it in part and we love it more than we need it There are several Reasons partly because Worldliness is a part of Original Sin it is a Disease we are born with The Commandment that forbiddeth the Original of Sin saith Thou shalt not covet It is hard for any to say they are not tempted to Covetousness it is their Nature Partly by Custom we are daily conversant about the Things of the World our Affections receive taint from the Objects with which we usually converse long Converse is a bewitching thing Partly because it is of a present Enjoyment we have the World in Hand and Heaven in Hope and think Heaven a Fancy a Notion and the World Substance Prov. 8.17 Riches and Honours are with me yea durable Riches and Righteousness The Judgment of Men is different from the Judgment of the Word We have a sensible experience of the Profit of the World Partly because it is a serious Sin applauded by Men. Psal. 10.3 The Wicked boasteth of his Heart's desire and blesseth the Covetous whom the Lord abhorreth Men think well of it and stroak it with a gentle Censure it is not so foul an Act. A Drunkard is more liable to Reproach than a Worldling It is consistent with the gravity and strictness of Profession Religion is a serious thing and of all Corruptions it is most incident to them that profess Religion the dissoluâ—eness of Luxury will not stand with the external gravity and strictness of Profession licentious Persons do procure shame and are publickly oâ—ioâ—s Partly because it is a cloaked Sin 1 Thess. 2.5 Neither at any time used we flattering Words nor a Cloak of Covetousness God is Witness It is hard to discover it and find it out there are so many Evasions of Necessity Providence and Provision It is a great part of Religion to keep our selves unspotted from the World James 1.27 2. Because of the heinousness and danger of it It is called Adultery James 4.4 Ye Adulterers and Adulteresses know ye not that the friendship of the World is Enmity with God Whosoever therefore will be a Friend of the World is the Enemy of God It is most unsuitable to the matrimonial Contract between God and the Soul wherein God propoundeth himself as God Alsufficient Now as if we had not enough in God Men go a whoring to the Creatures It is Idolatry Col. 3.5 And Covetousness which is Idolatry So Ephes. 5.5 No covetous Person who is an Idolater hath any Inheritance in the Kingdom of Christ and of God It diverteth our Trust robbeth God of the fairest Flower in his Crown of his Soveraignty the trust and dependence of the Creature It is Enmity with God James 4.4 The World is the greatest Encroacher upon God and Grace it robbeth God and destroyeth Grace The Comforts of Christianity relish not with them that love the World It is impossible at the same time to look with one Eye to Heaven and another to the Earth 3. Because of the unsuitableness of it to the Divine Nature It is most unsuitable to the New Nature 1 John 5.4 Whatsoever is born of God overcometh the World It is unsuitable to our Hopes God hath provided Heaven on purpose to draw us off from the World God is most liberal in this World to the worst as Judas had the Bag these are Gifts for worldly Men not for God's Favorites Gen. 25.6 Vnto the Sons of the Concubines which Abraham had Abraham gave Gifts and sent them away from Isaac his Son Isaac had the Inheritance It is contrary to the Aim of Christ his whole Aim in coming and going was to bring us to Heaven Heb. 11.16 Now they desire a better Country that is an Heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a Country Vse 1. To press us to beware the more
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
would venture upon that probability Now here is not only a possibility of gaining but you are threatned with horrible Torments everlasting Death and Horror more than is propounded in any Religion Do not think this is a foolish Credulity the Simple believeth every Word there is none more foolishly credulous than the Atheist and the Antiscripturist who withhold their Assent from the Word of God upon very slight Reasons and venture their Salvation upon them 2. Do not in such a Matter rest upon the Credit of any Man but seek to have a firm Ground in your Consciences an inward Certioration from the Spirit of God Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledg and in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sence Wait till you have an inward feeling He that is led by a Man into the acknowledgment of the Truth will be led off again by Men. There will be no stability till you have an inward Assurance 2 Pet. 3.16 Beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Child of God should have some Ballast in his own Spirit some Ground and Experience upon which he durst venture his Soul Labour for this proper Ballast and Stedfastness of your own And for your Comfort let me tell you if you with a humble and pious Mind wait upon God you will not want it long He that with a sincere mind and studiousness of his own Salvation desires to find out the Truth of the Scriptures certainly God will settle him Vse 2. Here is Advice to the People of God 1. Prize this way of Dispensation bless God for it that the Rule of Faith is put into a setled Course the greatest Gift next the Lord Jesus Christ that the World ever had The Scriptures are God's Charter given to Man the Evidence of his Happiness by which he holds Heaven and Grace and all his Privileges in Christ. Tho the Bible alone were extant in the World here were sufficient Direction a Doctrine full enough to guide us to Happiness and tho all the World were full of Books if the Bible only were wanting you would have no sure Doctrine Some Books are of Satan's inditing they that are full of Filthiness and Folly Other Books smell of Men there is not any other Book in the World but hath something of Man in it and a humane Spirit But this is all of God this is the Truth the Touchstone of Words and Deeds Other Writings speak Man's Heart but this speaks to Man's Heart with a Divine Power this is the Book that is the best discovery of God's Heart to us and our own to our selves it is the Touchstone not only to try Doctrines but to try all Mens Dispositions how we stand affected to him 2. Rest in the certainty of this Doctrine We are foolish Creatures and would give Laws to Heaven and indent with God to believe upon our own Terms Look as the Devil would indent with Christ Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So we indent with God If it be his Word let God testify it by some Oracle or some visible Dispensation We think it were better and that the World had more Assurance when God spake in divers manners than when the Canon and Rule of Faith is closed up and he speaks by Writing only and not by Voice No God's Terms are surer than if a Man should come from Hell and speak to them We are apt to think if a Messenger should come up in Garments of flaming Fire and preach of the Horrors of the World to come then there would be no Atheists but there is a far greater certainty in such a Dispensation as we are now under Luke 16. 30 31. If one went unto them from the Dead they will repent And he said If they hear not Moses and the Prophets neither will they be perswaded tho one arose from the Dead Satan still appears to the blind World in horrible shapes to terrify them so would we look upon this as an horrible shape as the malice and cunning of the Devil Nay it is surer than if an Angel should come from Heaven to preach the Gospel to us for that would not be such an absolute Assurance Gal. 1.8 For tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed Nay it is more sure than an Oracle from God tho that is as sure in it self because it is from the true God yet it is not so sure to us 2 Pet. 1.19 We have a more sure Word of Prophecy More sure than what Than Visions and the Voice from the excellent Glory He alludes to that Voice which came from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased Ay but saith he We have a more sure Word of Prophecy Therefore rest in this way of Dispensation do not blame God as if he had ill provided for the Comfort and Safety of the Church 3. Improve it to a solid Hope and Comfort it is the Word of God and venture upon it If you be deceived God hath deceived you as the Prophet saith Jer. 4.10 Venture upon the Promises of God entertain the Precepts of it as if God himself had spoken them 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe When you hear any particular thing prest out of the Word entertain it as if God spake from Heaven What will you venture upon God's Word in a way of Suffering And what Lust will you thwart and crucify that God by his Word commands SERMON XXVIII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth NOW I proceed to the Arguments that prove the Scriptures to be the Word of God First Some are Extrinsical and do lie without the Scriptures Secondly Some are Intrinsical and lie within the Scriptures themselves as being taken from the Matter and Form of them First Extrinsical Arguments There I shall shew you I. That God hath owned the Scriptures for his Word II. The Church hath owned them as God's Word III. The Malignant World in their way hath owned them that is upon that respect they have opposed them I. God hath owned them several ways By the wonderful Success of that Religion which the Scriptures establish Preservation Miracles Accomplishment of Prophecies Promises and Threatnings by Concomitancy of Grace Testimony of the Spirit by particular Judgments and Punishments of those which have abused the Scriptures First By the wonderful Success of that Doctrine and Religion which the Scriptures do establish Certainly if we think that
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
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
that they may grow together in one Body whereof I am the Head or one Temple It is sometimes set out by One Mystical Body sometimes by One Spiritual Temple One Body Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God Rom. 12.5 We being many are One Body in Christ and every one Members one of another Ephes. 1.22 23. And gave him to be the Head over all things to the Church which is his Body And One Temple Ephes. 2.20 21 22. And are built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-Stone in whom all the Building fitly framed together groweth unto an Holy Temple in the Lord In whom you also are builded together for an Habitation of God through the Spirit One as thou in me and I in thee Christ doth not say that they may be One in another that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not agree to them but in the Mystery of the Trinity it denotes the Union between the Divine Persons One in Vs that is by the Communication and Inhabitation of that Spirit which proceedeth from us Our Union is from God in God and to God from the Spirit with God through Christ. Let me now enquire I. What it is II. Why it is so valued by Christ I. What it is There is an Union with Christ the Head and between the Members one with another I shall speak of both tho but little of the latter because I handled it Vers. 11. 1. There is a Union with Christ the Head That ye may conceive of it take these Propositions 1. The whole Trinity is concerned in this Union By the Communion of the Spirit we are mystically united to Christ and by Christ to God The Father is as it were the Root Christ the Trunk the Spirit the Sap we the Branches and our Works the Fruits John 15. This is the great Mystery delivered in the Scriptures Christ doth not only dwell in us by Faith Ephes. 3.17 But God dwelleth in us and we in God 1 John 4.16 and the Spirit dwelleth in us Rom. 8.11 We are consecrated Temples wherein the whole Trinity take up their Residence We are Children of God Members of Christ Pupils to the Holy Ghost Gods Family Christ's Body and the Spirit 's Charge We are united to the Father as the Fountain of Grace and Mercy to the Son as the Pipe and Conveyance and the Spirit accomplisheth and effecteth all The Father sendeth the Son to merit this Grace and the Son sendeth the Spirit to accomplish it therefore we are said by one Spirit to be baptized into the same Body 2. Tho all the Persons be concerned in it yet the Honour is chiefly devolved upon Christ the Second Person Christ as God-Man is Head of the Church upon a double Ground because of his two Natures and the Union of these in the same Person It was needful that our Head should be Man of the same Nature with our selves Heb. 2.11 He that sanctifieth and they that are sanctified are of One the same Stock It were monstrous to have an Head and Members of a different Nature as in Nebuchadnezzar's Image the Substance of the Head and Body differed the Head was of fine God the Arms of Silver the Belly and Thighs of Brass the Legs of Iron part of the Feet of Clay Here was a monstrous Body indeed made up of so many Metals differing in Nature and Kind But Christ took our Nature that he might be a suitable Head and so have a right to redeem us and be in a Capacity to give himself for the Body and sympathize with us All these are Fruits of the Son 's being of the same Nature And again God he needed to be to pour out the Spirit and to have Grace sufficient for all his Members Meer Man was not enough to be Head of the Church for the Head must be more excellent than the Body it is above the Body the Seat of the Senses it guideth the whole Body it is the Shop of the Thoughts and Musings And so Christ the Head must have a preheminence in him the fulness of the Godhead dwelt bodily that we might be compleat in him Col. 2.8 9. And it pleased the Father that in him should all Fulness dwell Col. 1.19 The Grace of God is most eminent in him as Life is most eminent in the Head Now there must be an Union of these two Natures in the same Person If Christ had not been God and Man in the same Person God and we had never been united and brought together he is Emanuel God with Vs Mat. 1.23 God is in Christ and the Believer is in Christ we have a share in his Person and so hath God he descendeth and cometh down to us in the Person of the Mediator and by the Man Christ Jesus we ascend and clime up to God And so you see the Reason why the Honour of Head of the Church is devolved upon Christ. 3. Whole Christ is united to a whole Believer Whole Christ is united to us God-Man and whole Man is united to Christ Body and Soul Whole Christ is united to us the Godhead is the Fountain and the Humane Nature is the Pipe and Conveyance Grace cometh from him as God and through him as Man John 6.56 57. He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me God is a Sealed Fountain his Humanity is the Pipe so that his Flesh is the Food of the Soul Christ came from Heaven on purpose and sanctified our Flesh that there might be one in our Nature to do us good that Righteousness and Life might pass from him as Sin and Death from Adam but our Faith first pitcheth upon the Manhood of Christ as they went into the holy Place by the Vail And then a whole Christian is united to Christ Body and Soul The Soul is united unto him because it receiveth Influences of Grace and the Body also is taken in Therefore the Apostle disputeth against Fornication because the Body is a Member of Christ 1 Cor. 6.15 Shall I then take the Members of Christ and make them the Members of an Harlot God forbid It is a kind of dismembring and plucking a Limb from Christ you defile Christ's Body the Disgrace redounds to him And hereupon elsewhere doth the Apostle prove the Resurrection by virtue of our Union with Christ Rom. 8.10 11. If Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you You may die but
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
same Image from Glory to Glory That Glory which we lost in Adam and want by Nature is restored to us in Christ. Some by Glory understand the Spirit who is called a Spirit of Glory and was given to Christ without measure and from him to us as a means of Union between us and Christ and between us and Believers Others understand it of the Honour of Filiation as Christ was a Son by Nature so are we by Grace John 1.14 We beheld his Glory the Glory as of the only begotten of the Father And Vers. 12. As many as received him to them gave he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power to become the Sons of God It is an Honour It is a means of Union Adoption maketh way for Union with Christ and Christ left us the Relation of Brethren that we might love one another for we are Brethren But by Glory I suppose is meant rather the Happiness of the everlasting State which is usually called Glory in Scripture and so it is taken Vers. 24. Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory which thou hast given me And there is the most perfect Union with Christ and we that expect one Heaven should not fall out by the way Ephes. 4.4 One of the Bonds is One Hope All the Difficulty is How was this given them The Disciples were upon the Earth and the greatest part of Believers were not then in being Answ. Christ acquired a Right and left us a Promise he would not go to Heaven till he had made it sure to us by Deed of Gift this then I conceive to be the meaning It is not good to streighten the Sense of Scripture yet some one is more proper Adoption Gift of the Spirit New Nature Eternal Life you may comprize all 1. Observe Christ's Care to make us every way like himself as far as our capacity will bear like but not equal The Reiteration sheweth his Care let them be as we are and the Glory which thou hast given me I have given them What Reseâ—â—lance is there between us and Christ 1. Between us and Christ as the Eternal Son of God 2. Between us and Christ as Mediator 1. Between us and Christ at the Eternal Son of God Christ is the Essential Image of the Father therefore called the Image of the Invisible God Col. 1.15 and the Character or express Image of his Person Heb. 1.3 and we are God's Image by Reflection If there be two or three Suns appear one or two are but a Reflection There are some strictures in us Christ is one with the Father and we with him a poor Christian tho never so mean is one with Christ. Christ is called God's Fellow Zech. 13.7 and every Saint is Christ's Fellow Psal. 45.7 God even thy God hath anointed thee with the Oil of Gladness above thy Fellows The Father loveth him because he is the express Image of his Person and the Father delights in the Saints because they are the Image of Christ the Father himself loveth you John 16.28 A Man that loveth another he loveth Head and Members with the same Love Christ is the Son of God so are we it was his Eternal Right and Privilege our Title cometh by him John 20.17 I ascend unto my Father and your Father First He is Christ's Father and then Ours His by Nature Ours by Adoption otherwise we could not have it 2. But this likewise chiefly respects the Glory that was given to Christ as Mediator As God communicateth himself to Christ as Mediator so doth Christ communicate himself to his Members Christ as Man was begotten by the Holy Ghost and the same Spirit begetteth us to the Life of Faith The New Nature is formed in us by the Spirit as Christ was formed in the Virgin 's Womb. Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you All his Moral Excellencies are bestowed on the Saints 2 Cor. 3.18 We all beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. If a Picture be well taken it makes us know him whom it represents we see the Lineaments of his Face as if he were present So doth a Christian express and shew forth the Vertues of Christ. 1 Pet. 2.9 Ye are a Chosen Generation a Royal Priesthood an Holy Nation that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light There is an answerable Impression to his Mediatory Actions and a Spiritual Conformity to them Rom. 6.4 Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in newness of Life Phil. 3.10 That I may know him and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable unto his Death Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus a dying in his Death a living in his Life an ascending in his Ascension dying to Sin rising to Newness of Life our Ascension is by Thoughts Hopes and Resolutions We resemble him in his Afflictions it is a part of our Conformity 2 Cor. 4.10 Always bearing about in the Body the dying of the Lord Jesus that the Life also of Christ might be made manifest in our mortal Flesh. An afflicted Innocence and meek Patience is a Resemblance of Christ. And as in this Life we resemble Christ in his Actions and Passions so that a Christian is as it were a Spiritual Christ so in the Life to come we resemble him in Glory Christ after he died rose again and so do we the same Spirit raiseth us that raised Christ. He ascended into Heaven accompanied with Angels so are we carried by the Angels into Abraham's Bosom In Heaven he liveth blessedly and gloriously so do we Christ hath a Kingdom so have we Luke 12.32 Fear not little Flock it is your Father's Pleasure to give you the Kingdom At the last Day his Humane Nature shall be brought forth with a Majesty and Glory suitable to the Dignity of his Person So shall he be admired in his Saints 2 Thess. 1.10 Then the Mystery of his Person shall be disclosed so shall the Mystery of our Life Col. 3.3 4. For ye are dead and your Life is hid with Christ in God When Christ who is our Life shall appear then shall ye also appear with him in Glory Christ judgeth the World so do the Saints 1 Cor. 6.2 Know ye not that the Saints shall judg the World Mat. 19.28 Ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel The second
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
then shall be that great Rendezvouz when the four Winds shall give up their Dead Then the Wicked shall be hearded they shall be bound up in Bundles as Straws and Sticks bound up together in a Bundle serve to set one another on Fire Mat. 13.40 41 42. Adulterers together and Drunkards together and Thieves together and so encrease one another's Torment So all the Godly shall meet in a Congregation and never be separated more You do not only groan and wait for it but the departed Saints also Rev. 6.9 10. I saw under the Altar the Souls of them that were slain for the Word of God and for the Testimony which they held And they cried with a loud Voice saying How long O Lord Holy and True dost thou not judg and avenge our Blood on them that dwell on the Earth As in a Wreck those that get first to Shore are longing for and looking for their Companions This is the Communion between us and Saints departed they long for our Company as we for theirs we praise God for them they groan for us we long and wait by joint desires for that happy Day Vse 3. It is an Engagement to the Churches of all parts to maintain a common intercourse one with another All maketh but one Body We should pray for them whom we have not seen in the Flesh Col. 2.2 and send relief to them as the Church at Antioch to Jerusalem when the Famine was foretold Acts 11. latter end And as God giveth Opportunities meet and consult for one another's welfare But the World is not ripe for this yet Vse 4. It giveth you assurance of the continuance of the Ministry as long as the World continueth As long as the World continueth there are Elect to be gathered 2 Pet. 3.9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance The Ship tarrieth till all the Passengers be taken in and then they lanch out into the Deep The great Aim of Christ in keeping up the World is to make his Body compleat and as long as the Elect are to be gathered the Ministry is to continue Ephes. 4.11 12. He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. The Workmen are not dismissed till the House be built Secondly Understand it singly and severally that they may be made perfect in one that is that there may be a perfect Oneness between Member and Member of Christ's Body or a brotherly Affection which one Member hath to another Observe No less Vnion will content Christ but what is perfect This was the Aim of his Prayers then strive for it wait for it 1. Strive for it 1 Cor. 1.10 Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same Mind and in the same Judgment We should all strive together as if we had but one Scope one Interest one Heart We should grow up to this Perfection more and more Oh what Conscience should we make of keeping the Unity of the Spirit in the Bond of Peace If we are not one in Opinion yet we should have one Aim and Scope Let us concur in one Object and Rule and as far as we have attained to the knowledg of it let us walk together 2. Wait for it The Perfection of our Communion is in Life Eternal Here it is begun we are growing to the perfect Day Prov. 4.18 The Path of the Just is at the shining Light that shineth more and more to the perfect day Ibi Lutherus Zuinglius optime conveniunt We are going thither where Hooper and Ridley Luther and Zuinglius shall be of a Mind In Heaven they are all of one Mind one Heart one Emploiment there is neither Pride nor Ignorance nor Factions to divide us but all agree in one Comfort II. The End as to the World their Conviction That the World may know that thou hast sent me and that thou hast loved them as thou hast loved me When is the World convinced and how I shall answer both together in part here and fully hereafter 1. In part here by Christ's being and working in them by the Life of Christ appearing in their Conversations 2. Fully and finally at the last Judgment by the Glory put upon them The Reprobate World shall know to their cost when they shall see them invested with such Glory that they were the Darlings of God But of what shall the World be convinced Of Christ's Mission and the Saints Privileges that Christ was authorized by God as the Doctor of the Church and the Saints are dearly beloved of God Observe There are two things God is tender of and two things the World is ignorant of his Truth and his Saints 1. God prizeth these above all things 1. His Gospel and therefore would have the World convinced that Christ was sent as a Messenger from the Bosom of God 2. His Saints and therefore he would have them convinced of his Love to them and that he hath taken them into his Protection as he did the Person of Christ. What should People regard but these two especially since God hath put his little Ones to Nurse and bid them be wise to learn his Truths 2. The World is most ignorant of these two Of the Divine Authority of the Gospel and therefore they slight it and refuse it as much as they do And of the dearness of his Saints therefore they persecute and molest them and use them hardly The World may be well called Darkness Ephes. 5.8 because they are ignorant of two things which do most concern them But let us speak more particularly of that wonderful and mysterious Expression That thou hast loved them as thou hast loved me Observe three things 1. That God loveth Christ. 2. That God loveth the Saints as he loved Christ. 3. That Christ would have the World know so much and be convinced of it 1. Observe That God loveth Christ as the first Object of his Love This is my beloved Son in whom I am well-pleased Mat. 3.17 He is his dear Son Col. 1.13 Who hath delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son God saw all the Works of his Hands that they were Good He delighteth in the Creatures much more in his Son He loveth Christ as God and as Mediator as God-Man 1. As God so he is primâ—m amabile the first Object of his Love as his own express Image that represents his Attributes exactly He is the First Son the Natural Son as we are Adopted Ones and so his Soul taketh an infinite contentment in Christ
few things I will make thee Ruler over many things enter thou into the Joy of thy Lord. Christ is not only Purchaser but first Possessor and is gone into Heaven to prepare a place for us to which he will at last bring us John 14.2 3. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a Place for you And if I go to prepare a Place I will come again and receive you unto my self that where I am there ye may be also Vse 1. Information to shew what ground we have of Patience Comfort and Confidence 1. Of Patience in Afflictions from God Would we be loved otherwise than Christ was loved We see in the Person of Christ that Love may stand with Fatherly Correction Christ was beloved by God yet under Poverty Disgrace Persecution Hunger Thrist c. When Christ was hungry the Devil came unto him Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So he taketh advantage of our Troubles and Afflictions to make us question our Adoption but we may retort the Argument Heb. 12.7 8. If ye endure Chastisement God dealeth with you as with Sons â— for what Son is he whom the Father chasteneth not But if ye be without Chastisement whereof all are Partakers then are ye Bastards and not Sons Brambles are not pruned but Vines God loved Christ in the lowest degree of his Abasement as much as at other times Shall I desire to be otherwise beloved of God than Christ was Nay God's Love may stand with sad suspensions of Soul-Comforts Mat. 27.46 My God my God why hast thou forsaken me The Natural Son was in the Love of God when at the worst God loved him still tho he appeared to him with another Face as the Sun is the same when it shineth through red Glass only it casts a more bloody Reflection God had one Son without Sin but none without suffering 2. Comfort when we meet with ill usage in the World Our Lord Jesus prayeth That the World may be convinced that God loved them as he loved Christ. When the World intreated Christ ill how was the World convinced that God loved him There was an Eclipse at his Death which was a Monument of God's Displeasure Mat. 27.54 When the Centurion and they that were with him watching Jesus saw the Earthquake and those things which were done they feared greatly saying Truly this was the Son of God So when Christ's Members are evil intreated there are publick Monuments of God's Displeasure the Courses of Nature are altered Drowths Innundations Pestilences Famines unseasonable Weather Confusions c. If this be not when God smileth tho the World frowneth you will convince them by bearing up with Courage and Confidence The more the World is set against us the more do the Fruits of his Love appear before Men. 3. Confidence in the midst of Dangers and Temptations When once we are assured of God's Love what shall separate us from it Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ If it were God's Love in us that were an uncertain ground of Hope but it is God's Love in Christ. Get but an Assurance of his Love and you will never be ashamed What can alienate the Heart of God from you while you are faithful to him and have the sure Pledg of his Love his Spirit in your Heart Love or Hatred is not known by any thing that is before us But if you have an Heart to seek him fear him obey his Laws this is the favour of his People and this was his Love to Christ. Vse 2. Direction 1. Whereby chiefly to measure God's Love by his Spiritual Bounty John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hands So the Gifts and Graces of the Spirit are the special Effects of his Love for he loved us as he loved Christ and thus he manifested his Love to Christ. Psal. 106.4 Remember me Lord with the Love that thou bearest to thy People When one gave Luther Gold he said Valde protestatus sum me nolle sic à Deo satiari Be not satisfied till God love you with such a Love as he loved Christ. Inward Excellencies tho with outward Crosses these are the best Fruits of his Love an Heart to seek him to fear his Name to obey his Laws an understanding to know his Will God's Love is best known by the stamp of his Spirit that is his Mark set upon us Let us leave outward things to God's Wisdom Love or Hatred is not known by all that is before us Let us labour for a share in his peculiar Love Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Lord I do not ask Riches nor Glory nor Preferment in the World I ask thy Love thy Grace thy Spirit Doth our Saviour care for outward Things Other things are given promiscuously these to his Favourites God's Love is conveyed through Christ. Rev. 1.5 To him that loâ—ed us and washed us from our Sins in his own Blood he loved us and sanctified us Ephes. 5.25 26. Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Nothing more worthy nothing more suitable to Christ's Love 2. It directeth us what to do when we are dejected through our own unworthiness Look upon God's Love in Christ. If God did take Arguments and Grounds of Love from the Creature Where would he have found Objects of Love God hath proclaimed it from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased and we are accepted in the Beloved Ephes. 1.6 Jesus Christ is worthy desire to be found in him not having thine own Righteousness Lord for the Meritâ— of thy blessed Son accept of me Christ being beloved of the Father is the Storehouse and Conduit to convey that Love to his People Vse 3. Exhortation to endeavour after the sense and apprehension of this Love in our own Hearts Surely this is our Duty for Christ afterward saith Vers. 26. That the Love wherewith thou hast loved me may be in them There is a Love of God towards us and a Love of God in us so Zanchy citing the Text his Love erga nos towards us is carried on from all Eternity but nondum in nobis it is not in Us but in Time He loved us before the Foundation of the World tho we know it not feel it not but now this Love beginneth to be in
strengthen your resolutions and increase your dependence that in these means you may meet with more incouragement then come and see what Christ will do for you 2. As to the Lords Supper your great business here is to commemorate Christs Death who is evidently set forth and as it were crucified before your eyes Now you you do not commemorate his Death as a Tragical story but as a Mystery of Godliness and therefore you are to look to the end of it which is the destruction of sin This is what man needeth this is that which God offereth 1. This is needed by man we are undone for ever if sin be not destroyed We may take up the Churches words Lament 5.11 The crown is fallen from our head we unto us that we have sinned If we had a broken hearted sense of what we have brought upon our selves by sin we would more prize our remedy we come to be saved from sin and so by consequence from Wrath and Hell and shall we be cold in such addresses to God while we have so much sin in us 2. This is offered by God His great intention of sending Christ into the World was to be a propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins and therefore he set him forth in the Gospel Rom. 3.24 Whom God hath set forth to be a propitiation through faith in his blood How is it offered 1. It is dearly purchased by the Death of Christ that was the price paid for our Ransom which both commendeth his Love Rom. 5.8 But God commendeth his love to us in that while we were yet sinners Christ dyed for us and assureth ouâ— confidence Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is freely offered Isa. 55.1 Hâ— every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the Spirit and the Bride say Come and let him that heareth say Come and let him that is a thirst come and whosoever will let him take the water of life freely These blessings come freely to you though they cost Christ dear 3. It is surely sealed and conveyed to every penitent Believer for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour or the benefits of Christs Death To others it is a Nullity the whole Duty is lost to them who regard iniquity in their hearts Therefore resolve without any reservation to devote your selves to God always to watch and strive against sin SERMON III. ROM VI. 4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life THE words are a proof that we are baptized into Christs Death the Apostle proveth it by explaining the Rites of Baptism The ancient manner of Baptism was to dip the Parties baptized and as it were to bury them under water for a while and if Baptism hath the Figure of a Burial but with an hope to rise again then it signifieth two things Christs Death and Resurrection the one directly and formally the other by consequence and our Communion with him in both Therefore we are buried with him in Baptism c. In the words the Apostle speaketh 1. Of something directly and primarily signified in Baptism We are buried with him c. 2. Of something by just consequence and inference thence That like as c. 1. That which is primarily and directly signified in Baptism We are buried with him in Baptism into his death the like expression you have Col. 2.12 Buried with him in Baptism wherein also ye are risen with him The putting the baptized Person into the Water denoteth and proclaimeth the Burial of Christ and we by submitting to it are baptized with him or profess to be dead to sin for none but the dead are buried So that it signifieth Christs Death for sin and our dying unto sin You will say If the Rite hath this signification and use why is it not retained I answer Christianity lyeth not in Ceremonies the principal thing in Baptism is the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins that may be done by pouring on of water as well as dipping Other things were used about Baptism then as the stripping themselves of their cloaths even to stark nakedness whence came the notions of putting off and putting on so frequently used Eph. 4.22 24. That ye put off concerning the former conversation the old man and Col. 3.9 10. Seeing ye have put off the old man with his deeds and have put on the new man c. Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Now none rigorously urge the continuance of these Ceremonies as long as the substance is retained we may not quarrel about the manner 2. That which was signified with just consequence and inference is our conforming to Christs resurrection Baptism referreth to this also as a significant Emblem for the going out of the water is a kind of resurrection so it signifieth Christs Resurrection and ours Now our resurrection is double to the life of Grace spoken of here and called the first Resurrection or to the life of Glory Baptism relateth to that also 1 Cor. 15.29 else what shall they do who are baptized for the dead Baptism is a putting in and taking out of the water or a being buried with an hope to rise The former is intended here our rising to the life of Grace All this abundantly proveth that those which are dead to sin cannot live any longer therein In the latter Clause the Pattern of Christs Resurrection is first propounded then applied the Protasis the Apodosis 1. The Protasis or the Proposal of the Pattern like as Christ was raised up from the dead by the glory of the Father 2. The Conformity or Similitude on our part even so we should walk in newness of life 1. In the Pattern propounded you may observe two things First Christs state after his Burial he was raised up from the dead Secondly The efficient Cause by the glory of the Father that is by his glorious Power as it is explained 2 Cor. 13.4 He was crucified through weakness but he liveth by the power of God and elsewhere by the glory of God is meant his power So Joh. 11.40 If thou wouldest believe thou shouldest see the glory of God that is his Power in raising Lazarus to life The agreement to this purpose is observable of Eph. 3.16 That he would grant you according to the riches of his glory to be
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
all the fruits of his Resurrection Doctrine That Vnion with Christ sealed in Baptism inferreth a Conformity or Likeness both to his Death and Resurrection This point I will lay forth to you in these five distinct Considerations 1. That there is a strict Union between Christ and Believers 2. That this Union is signified and sealed in Baptism 3. That this Union sealed in Baptism inferreth a Likeness or Conformity to Christ. 4. That this Likeness and Conformity to Christ is both with respect to his Death and Resurrection 5. If with the one by infallible consequence it must be with the other 1. That there is a strict Union between Christ and Believers It is represented in Scripture by many Metaphors I will look no further than that of the Text. The similitude is taken from a Graff which becometh one Plant with the Tree upon which it is engrasâ—ed and draweth the sap of life and fruitfulness out of it So we are united to Christ as the stock and receive the Spirit from him as the graff doth the sap from the root The Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are planted together we are not so planted together as one tree is by another sicut arbor inter vel juxta arbores thus a whole Orchard is planted together But the one is planted into another as the branch is into the stock and root Trees that are planted by one another may be said to be planted together in regard of situation and place but a slip planted into a stock is planted together in regard of sustentation and influence Once more this being planted together is not in regard of time for now some now others are planted into it but in regard of Union all first or last are planted into Christ they do not all live together in one Age nor are they converted at one time but they all live in Christ. But because similitudes do not every way square with the thing which they are brought to represent let us see wherein this similitude of a Graff is like or unlike the Mystery set forth thereby 1. Let us take notice of the difference and dissimilitude 1. In ordinary ingraffings the stock is base when the Plant is noble and generous â—s when the branch of a choice Apple-tree is planted into a Crab-stock But the case is quite otherwise here all the goodness is in the stock or root we were branches of the wild olive-tree Rom. 11.17 or the degenerate plants of a strange vine as the Prophet speaketh Jer. 2.21 Men when they ingraff seek out the choicest Slips or Plants and are wont to send far and near for such but God maketh another choice of Plants wild by Nature who can bring forth no good fruit of themselves and graffeth them into Christ the Mediator That they may be filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God Phil. 1.11 2. Be the Slip generous or base if it be dead the ingraffing is in vain Though the stock be never so lusty and growing it cannot quicken a dead Slip But it is otherwise here Eph. 2.1 And you that were dead in â—respasses and sins yet now hath he quickened 3. The Graff bringeth forth fruit according to its own nature and its own kind But here the Graff is changed by the stock and followeth the nature of the stock We are made partakers of a Divine Nature 2 Pet. 1. 4. and so live to God this fruit belongeth to the stock and wholly cometh from his influence 2. Let us see the Likeness and Resemblance 1. As the Branch and Stock make one Tree so we that are cut off from our old Root and planted into Christ become one with him I am the Vine ye are the branches Joh. 15.5 We are one with him not by way of Adhesion as Ivy cleaveth to the Oak and receiveth nourishment from it but by way of Insition and Implantation there is a closer Union between the Graff and the Stock than there is between the Ivy and the Oak 2. In regard of influence as Plants receive moisture and juyce from the Root so do we receive nourishment from Christ. As the Apostle speaketh of the Covenant-stock Rom. 11.17 Thou partakest of the root and fatness of the Olive-tree meaning it of the priviledge of Ordinances and means of Grace which the Gentiles did partake of by becoming Abrahams seed by Faith So it is true of the Mediator oâ— the Root and Head of the renewed Estate we partake of his fatness without which we should soon dye and wither Joh. 15.4 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me The Spirit by the grace of the Redeemer is distributed to Believers as juyce to the branches as long as they abide in their stock and are not cut or broken off It is not a bare imitation but influence 3. The effects are Life Growth and Fruitfulness 1. Life 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life We have no life but as planted into Christ who is our Root both the life we have and the life we hope for cometh from him Gal. 2.20 I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 2. Growth Col. 2.19 Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Every member doth its part but the influence whereby they increase is from the Head Now our growth is either in Mortification when by degrees we get more strength to kill sin or in Vivification or our rising more and more to newness of life 3. Fruitfulness Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit and the wisdom that is from above is said to be full of good fruits Jam. 3.17 that is plentiful in acts of Holiness Obedience and Love to do a little good may be more from Chance than Nature Well then from the whole we see that the power of dying to sin and walking in newness of life is derived from Jesus Christ and he should have the praise of all for he merited these benefits for us and effecteth them in us by his Spirit which we receive by virtue of Union with him 2. That this Union is signified and sealed in Baptism I will not speak much of this because I handled it before in another verse Only let me mind you that there is a visible external professed implantation into Christ and an internal and real implantation the one is by Baptism the other is by the Spirit both together make compleat Baptism 1 Cor. 12.13 For by one Spirit we are all baptized
into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit One alone is the Baptism of Water the other the Baptism of the Spirit The one inferreth an obligation the other produceth an inclination to dye unto sin and to live unto God And therefore 1. Let us speak of Baptism and 2. Of Regeneration 1. Of Baptism which inferreth an obligation All those that profess Faith in Christ and an interest in him are by Baptism taken into the number of his Disciples and visibly joyned into his Church Acts 2.41 Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And therefore they are bound to rise from the death of sin to the life of Grace and to make use of the virtue purchased by Christs Death and evidenced by his Resurrection to this end and purpose and to use all good endeavours to subdue sin and a double wo and curse shall befal us unless we verifie and make good this Vow and Profession by our constant practice And therefore all the Members of the visible Church are to be put in mind that they are planted into the likeness of his Death and engaged to walk in newness of life 1 Joh. 2.6 He that saith he abideth in him ought to walk also as he walked Not only he that abideth in him as a real Member of his mystical Body but he that saith he abideth in him All that profess Communion with Christ their Profession bindeth them to a resemblance of Christ otherwise their Baptism is but a mockery and their Profession a dissembling and counterfeit respect to Christs Name and Memory It may be said to them as Alexander said to one that bore his Name but was a Coward Either lay aside the name or put on greater courage So either do as Christians or do not pretend to be Christians 2. As to Regeneration figured by Baptism In Regeneration there is planted in us or put into us a Principle destructive of sin and impulsive to Holiness Now the working and urging of this Principle should not be restrained or obstructed 1. As to the destruction of sin the checks of the new Nature should be observed 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 2. As to the perfecting of Holiness where the life of Holiness is begun we should give way to its operations and when the new Nature would break out with operations proper to it self we should obey these motions 1 Joh. 2.5 But whoso keepeth his word in him verily is the love of God perfected that is breaketh out into its consummate and perfect effect So 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Grace in its vigour will put you upon fruits becoming a Christian this vigour should not be quenched which is our internal Baptism 3. This Union sealed in Baptism inferreth a Likeness and Conformity to Christ. I prove it thus First Surely we are cut off from our old stock and planted into a new one to better our condition that it may be otherwise with us in Christ than we were when we merely belonged to Adam This improvement of our estate and condition cometh from our being planted into a new stock and partaking of his virtue and influence and that inferreth a likeness 1 Cor. 15.49 As we have born the image of the earthly we shall also bear the image of the heavenly As we grew upon our natural Root we were like Adam but when cut off and planted into a new Root we are made like Christ. How like Adam Gen. 5.3 Adam begat a son in his own likeness corrupt man begat a corrupt son mortal man begat a mortal child So by proportion we may conceive of the image of the Heavenly first made holy then happy creatures in the first we had the seed and pledge of death and corruption and in the second the seed and pledge of incorruption immortality and life Secondly Christ was â—it to be a Pattern to whom all the rest of the Heirs of Promise should be conformed for this reason Because he was the Head of the renewed state Primum in unoquoque genere est mensura regula caeterorum the first and best in every kind is the measure and rule of the rest He is a Fountain of Grace set up in our Nature Rom. 8.29 He hath predestinated us to be conformed to the image of his Son that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born among many brethren that principal new Man to whom we might be conformed In every case wherein one thing beareth the image and likeness of another there must not only be similitude but deduction or a means of conveying that likeness Both are in Christ therefore Christ is set up as a Pattern in our Nature who lived among men in the same flesh that we have to teach us a life of Holiness and Patience and contempt of the World Thirdly The sameness of the Spirit in Head and Members doth evidence this For the Spirit worketh uniformly in both Rom. 8.9 But ye are not in the flesh but in the Spirit if so be the Spirit of God dwell in you The sap of the stock doth all now if the stock be the good Vine the fruit must be as the sap is the branches must bring forth Grapes Christ as the Root communicateth to us not only the fruits and effects of his Death and Resurrection but also the likeness of it in a way proper for our reception We partake of the likeness of the Root by Analogy and just proportion and what was done to Christ literally is spiritually done to us he dyed for sin we dye unto sin he rose to live unto God so do we in our way here upon earth as we seek his Glory and do his Will Fourthly That this Likeness and Conformity to Christ is carried on with respect to his Death and Resurrection To clear this it is good to see wherein our Likeness to Christ consists He was to be a Pattern to us in three things 1. His Graces 2. His States 3. The special Acts of his Mediation 1. His Graces There are certain Graces wherein we resemble God as Wisdom Purity Holiness Goodness and Truth in these God himself is our Pattern Mat. 5.8 Be ye perfect as your Father which is in heaven is perfect There are other Graces that help us in the duties of subjection to God as Faith Patience Humility Self-denial and Obedience in these we cannot have the Pattern from God for God is over all and subject to none therefore in these Christ is a Pattern to us As for instance Humility Mat. 11.29 Learn of me for I am meek and
Christ we partake of the influence and fruit of his Merit and Purchace and the benefit is made ours and so our old man is said to be crucified with him The Merit of his Passion beginneth then to take place so that every good Christian can say I am crucified with Christ Gal. 2.20 our old man beginneth then to receive its deaths wounds so that we are not the â—ame men we were before being made partakers of the fruit of Christs Death II. The Fruit of it or what the Spirit is to do that is intimated in the next Clause That the body of sin might be destroyed Here 1. What is meant by the body of sin 2. In what sense it is said to be destroyed 1. What is meant by the body of sin Answ. By the body of sin is meant the whole stock and mass of corruption which is called a body of sin 1. Because it is composed of many sinful passions and disorders as the body is of divers members Col. 2.11 In putting off the body of the sins of the flesh And again Col. 3.5 Mortifie your members upon the earth It is not meant of the natural but sinful body for it follows Fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 2. Because they are executed by the body Rom. 6.12 Let not sin reign in your mortal bodies And Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Sin is gotten within us by the Soul but it hath taken possession of the body the gate of the senses let it in and other powers of the body are as ready to let it out 2. In what sense it is said to be destroyed The Duty is ours but the Grace is from God it is done on Gods part by the Spirit but it is our duty Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Both Agents carry it on to such a degree in this life as it may not reign in us On Gods part there needeth no more Merit to get sin destroyed but that of Christ nor a greater power than that of the Spirit to subdue it and by degrees the work is accomplished its reiging power is taken away by converting Grace it s very Being is abolished by his final perfecting Grace The same Spirit that begun it at first ceaseth not to work till it be wholly abolished in us On our part we must yield up our selves to be renewed by him and obey his sanctifying motions till our cure be perfectly wrought Observe here 1. It is the whole body of sin must be quitted and put off not actions only but lusts 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. Not some parts only and branches but all sin As the body compasseth about and incloseth the Soul so doth the body of sin inclose us The corrupt mass is made up of many sins it is an impure body that hath many members now all these must be mortified 2. It must be carried on to such a degree that sin may lye a dying We must not cease to oppose sin till it be destroyed not only scratch the face of it but seek to root it out Christians are said to destroy sin four ways 1. Proposito in the setled purpose of their hearts as Christ ceased not till he had done his work so a Christian 1 Pet. 4.1 Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin Now a work is spoken of as done when it is throughly purposed to be done As a fire is said to have taken an house when it hath only taken a little corner of the house because if it be not quenched it will in time consume all There is a fixed purpose to get rid of it 2. Voto in desire in their constant Prayer accompanied with hearty groans Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Psal. 119.133 Order my steps in thy word and let not any iniquity have dominion over me Nothing less will content them than a total extirpation of sin 3. Conatâ— they have begun it with a mind to finish it and are always thwarting and curbing the desires of corrupt Nature 1 Cor. 9.27 I keep under my body and bring it into subjection lest after I have preached to others I my self should be a cast-away 4. Eventu the work is not only really begun but they have some success in it and while it is a doing they have the comfort of it The reign of sin is broken Rom. 6.14 Sin shall not have dominion over you for you are not under the law but under grace They are somewhat enabled to prevail over it so far that there is a manifest difference between them and the carnal whilst others cherish their lusts and make provision for them they crucifie them and are freed from that base servitude III. What man must do or the Obligation lying upon us That henceforth we should not serve sin Here observe 1. The word Henceforth We did before serve sin before Regeneration we were all slaves Tit. 3.3 Serving divers lusts and pleasures There is a double notion of servitude intimated in Scripture and confirmed by the practice of all Nations One is of those that yield up themselves by their own consent and willing subjection in bondage to another of which that Text speaketh Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whom ye obey These are servants by consent that yield up their time and strength and life to de disposed of by another to whom they have sold themselves The other is of that slavery which is introduced by Conquest as those that were taken in War were at the dispose of him that took them that is spoken of 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The first deliver up themselves as servants and slaves by their own consent the other by Conquest for by the Law of Nature Victory giveth Dominion and though men had a mind to do otherwise they cannot help themselves Both notions express the reign of sin and our servitude under it which is both voluntary and unavoidable at first it is voluntary afterwards unavoidable they first yielded up themselves and then are overcome by their base and brutish lusts and so lose all liberty and strength of will to help themselves first willingly and by our own default we run into it and afterwards we are captivated and though we are convinced of better we shall do that which is worse being overcome by our lusts though they see their duty they are not able to perform it they
renewed ones This Argument seemeth to be urged 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations but with the precious blood of Christ c. If there be a liberty purchased and bought at so dear a rate and then proclaimed and we will not accept it it is a plain slighting the benefit we have by Christ. 5. The sins of Christians who profess a Communion with his Death are more criminal and scandalous than the sins of Heathens They never heard of the Son of God that came to redeem them from their vain conversations at so high a rate as his own precious Blood They never were called solemnly to vow integrity of life and conversation as a service due to that Redeemer as is done by Christians in Baptism All this we believe and this some have done and yet disobeyed our Masters will Heathens had no expectation of any gracious immortal reward feared no dreadful Doom nor Sentence after death We are hedged in within the compass of our duty both on the right hand the left on the right hand with the hopes of a most blessed everlasting estate on the left with the fears of an endless and never dying death all which are included in our Baptism and so if all be not mockery our old man is crucified with Christ. 6. A Christians living in sin is a greater injury to Christ than the Persecution of the Jews that crucified him because we daily and hourly do that which is more against his holy Will The rule for measuring the greatness of our personal injury and wrong is the opposition which the act includeth to the will and liking of the Party who is displeased and wronged Well then which is most displeasing to Christ his dying for sin or our living in sin Surely his dying for sin as an act of obedience to his Father or love to us was very pleasing to Christ Psal. 40.8 I delight to do thy will O my God yea thy law is within my heart He is more willing to suffer Death for us than to suffer us to live and dye in our sins You will say that is not the case we speak of not the submission of Christ but the Jews act But this will not lessen the Argument if we compare the Jews act with our disobedience that was against his Humane Life this is against his Office Now as Christ preferred his Office above his humane and natural Life so those that neglect his Office or contradict his Office are more offensive to him than those who did wrong to his natural Life Therefore those that profess Christianity and yet live in their sins do more wrong to him than Judas or Annas and Caiaphas or any that had an hand in his Death meerly as such They did wrong to Christ indeed as Cain did to Abel when he took away the life of his innocent Brother and these personal wrongs are more unpleasing to his holy Will as the Son of God than unto the affections of his humane Nature as the Son of David as sins against God more than as injuries against a man But for us who pretend to adore and worship him our crime is the more horrid because we build those things again which he came to destroy and so evacuate the fruit of his Sufferings and make his Office of no effect and thereby take part with the Devil the World and the Flesh against him 2. As it is a great incouragement as Christs Death was the Merit and Price by which Grace sufficient was purchased to mortifie and subdue our Old man The work of Mortification is carried on in the hearts of Gods people by the Spirit and the Spirit is also purchased by the Death of Christ Tit. 3.5 6. According to his mercy he saved us by the washing 〈◊〉 regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Spirit worketh as Christs Spirit that he might be glorified by the full extent of his Merit and in the use of means we may comfortably expect the virtue of Christ crucified We are not obliged only but inabled and are convinced of faulty laziness and despondency if we do not resist sin it is a sign we affect our slavery It is not want of power but of will Vse 1. It informeth us that Christianity is the only true Doctrine that teacheth us the right way of mortifying sin Haman refeained himself Hest. 5.10 Moral instructions cannot reach the root of this woful disease So dark are our minds so bad our hearts so strong our lusts so many are our temptations but the Doctrine Example Merit and Spirit of the Lord Jesus will do the work Vse 2. Direction Let us often and seriously consider the Death of Christ and the great condescension of the Son of God who came and suffered in our Nature an accursed Death to finish transgression and make an end of sin As the Leper was cleansed by the blood of the slain Sparrow dropped into running water Lev. 14.5 6. This signifies the cleansing of us sinners by Christ who as the Bird that was killed was put to death in the flesh but as the living Bird was quickened by the Spirit 1 Pet. 3.18 And 2 Cor. 13.4 He was crucified through weakness yet he liveth by the power of God The dropping the blood of the slain Sparrow into running water representeth Christ who came by water and by blood 1 Joh. 5.6 Blood noteth Christs Satisfaction running Water the Spirit Joh. 4.24 The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.38 He that believeth on me out of his belly shall flow rivers of living water The living Bird was to be dipped in the blood and water and then to be let go in the open field up to Heaven Levit. 14.8 The scaping of the Bird noteth the Resurrection of Christ his flying in the open field with bloody wings in the face of Heaven his Intercession or Representation of his Merit to God and herein is all our confidence Vse 3. Caution Let us not serve sin 1. See you be dispossessed of every evil Habit and Frame Many profess obedience to God but still retain the yoke of sin as Israel delivered out of the house of Bondage returned in their hearts wishing themselves there again Acts 7.39 The league between them and their lusts is not fully dissolved so that though they forsake many sins yet not all their sins they keep some beloved sin Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Herod would not part with his Herodias so they return like the dog to his vomit 2. See you resist actual Temptations God calleth to
sin and God being pacified in Christ doth restore it to us Man brought upon himself spiritual death by sin and the gift of the sanctifying Spirit is the great and first Act of Gods pardoning Mercy and a means to qualifie us for other parts of Pardon Though the thing be plain of it self yet to make it more clear to us 2. Let us distinguish of the kinds of Justification There is a twofold Justification it is either constitutive or executive First Constitutive Justification is by the new Covenant when those who submit to the Terms are constituted or made righteous Joh. 5.24 He that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life There is Gods Grant and whosoever can make good his Claim hath a right to Justification by Gods own Grant according to the Law of Grace he is one freed from sin Secondly Executive when God accordingly taketh off all penalties and evils and giveth us all the good which belongeth to the Righteous or Justified as in the case in hand when God giveth us the Spirit to break the power and reign of sin And therefore so often in Scripture is God said to sanctifie us as a God of Peace or as a God pacified and reconciled to us in Jesus Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight 1 Thess. 5.23 And the very God of peace sanctifie ye wholly c. 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Jesus Christ. This God doth as a Judge acting according to the Rules of Government constituted in the new Covenant upon the account of the Merit of Christ and our actual interest in him II. As to the Degree how far we are freed from sin 1. All the justified and converted to God are freed from the Reign of it The flesh though it remaineth is made subject to the Spirit which by degrees doth destroy the reliques of sin For it is said of the justified Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit 2. The more obedient we are to the motions of the sanctifying Spirit the more power we have against sin Gal. 5.18 If ye be led by the Spirit ye are not under the Law under the irritating Power and Curse of it Many sins are in a great measure left uncured as a part of our punishment We should have more of his Spirit and so more of his Grace to mortifie sin if we did mind more the Covenant we have made with God as our Sanctifier but degrees of Grace may be forfeited by our unworthy dealing with the Spirit Eph. 4.30 Grieve not the Spirit of God whereby ye are sealed to the day of redemption He seeketh by degrees to fit us for our everlasting estate and final deliverance from all sin and the consequence of sin 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given to us the earnest of his Spirit And therefore he must not be obstructed in his work while he is preparing the Heirs of Promise afore-hand unto Glory lest we lose not only the comfort of our future Hopes but also be set back in the spiritual Life and so grieve both our Sanctifier and our Comforter 3. If we fall into hainous wilful sin God manifesteth his displeasure against the party sinning by withdrawing his Spirit This was the evil that David was so much afraid of Psal. 51.10 11 12. Create in me a clean heart and renew a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me by thy free Spirit In which expressions he desireth that God would not withdraw his Grace and the influence of his holy Spirit which by that hainous sin he had so justly forfeited This is the sorest Judgment on this side Hell to be deprived of Communion with God in point of Grace Though it may be not a total separation from his Presence and Grace yet it is a degree of it when God is strange to us and suspendeth all the Acts of his complacential Love leaving us dull and sensless that we have no heart or life to any thing that is spiritually good Yea if after such scandalous falls we repent not the sooner God may deliver us up to brutish lusts the evils are lesser and greater according to the rate of our sins or neglects of grace These penal withdrawings of his Spirit should therefore be observed for God sheweth much of his pleasure or displeasure by giving and withholding the Spirit His Blessing and Favour is shewed this way Prov. 1.23 Turn ye at my reproof behold I will pour out my Spirit upon you and I will make known my words unto you But when God is refused or neglected or highly provoked Psal. 81.11 12. My people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lust and they walked in their own counsels This is more than all the calamities of the World 4. Where the work is really begun and duly submitted unto we have hopes of a better estate it still increaseth towards that perfect Blessedness when we shall be without spot and blemish or any such thing Eph. 5.27 What a life do Gods holy Ones live in Heaven who are wholly freed from sin There is no worldly mind nor pride nor passion nor fleshly lust to trouble them Here many wallow in their own dung others are in a great measure defiled and blemished but there they are freed not only from the Reign but Being of sin Hath God been so kind to them in glory And will he not do the same for us also There is none in Heaven by the first Covenant all that are there come thither as sanctified and justified by Jesus Christ and in the way of his pardoning grace Surely since we have the same Redeemer depend upon the Merit of the same Sacrifice and wait for the same Spirit in the use of all holy means and endeavours he will not be strange to us Christ is willing if we are willing there you will find it sticketh he came to take away sin but we will not give way to his Spirit we are neither sensible of our sickness nor earnest for a cure at least a sound cure We seek ease and comfort more than the removing of the distemper but if we were throughly willing will he fail a serious Soul It is Christs Office to expiate sin and destroy it his Blood was shed for his
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 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 Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
the Light of Nature in this point we may see clearly how great a disorder it is to obey or fulfil these bodily lusts to the wrong of God and the Soul and that the true Honour and Dignity of a Man consists in the Victory which he hath over himself and that to pamper the flesh is not our honour but our disgrace and that these irregular desires should not be gratified but mortified 2. Christian Piety or the Tenor of our Religion requireth it of us The drift of this Religion is to recover men out of their Apostasie and to promote true genuine Holiness in the World to dispossess us of the Beast and that Man being restored to Man might be also brought back again to God or in short to draw us off from the animal life to life spiritual and eternal As appeareth 1. By the Precepts of it which mainly tend to inforce Self-denial Mortification Recess from the World that we may not miscarry in our Obedience to God by our bodily lusts Mat. 16.24 If any will come after me let him deny himself Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry The whole drift and business of this Religion is to drive out the Spirit of the World and to introduce a Divine and heavenly Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God That part of the World which is mad and brutish is enslaved to lower things but the other part which hath submitted to the healing Institution of Christ should be wise and heavenly The Cure which Christ intended was of the great Disease of Mankind which was that the immortal Soul being deprest and tainted by the Objects of Sense doth wholly crook and writhe it self to carnal things and instead of Likness to God the Image of a Beast was impressed upon mans Nature and the Divine part enslaved and embondaged to the brutish 2. By its Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 2 Cor. 4.18 That man may seek his happiness in some higher and more transcending good than the beasts are capable of something that suits with his immortal Spirit In short to draw us off from things we see and inordinately love to a Glory and Blessedness wholly unseen and future 3. By the Grace provided for us namely the Spirit of Christ whose great design is to free man from a state of subjection to the flesh and by overcoming the lusts thereof to make him ready for all the Graces and Duties of the spiritual Life Rom. 8.5 They that are after the flesh do mind the things of the flesh and they that are after the Spirit the things of the Spirit He is first renewed by this Spirit Joh. 3.6 That which is born of the Spirit is Spirit and then acted and assisted by him Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Gal. 5.25 If we live in the Spirit let us also walk in the Spirit 4. By being baptized into this Religion we are bound to this strict care for in our Baptism we did solemnly renounce the Devil the World and the Flesh as the Usurpers must be thrust out before the rightful Lord can take Possession Joshua 24.23 Put away the strange Gods which are among you and incline your heart unto the Lord God of Israel and we are dedicated to Father Son and Holy Ghost as our Creator Redeemer and Sanctifier as before We are to count our selves to be dead indeed unto sin and alive unto God vers 11. Now it is the greatest Hypocrisie that can be to be under this solemn Obligation to God and let sin reign in us Baptism is a Sign and Seal of Grace on Gods part and on ours a Bond of Duty on Gods part that he will cleanse and wash away sin Acts 22.16 Arise and be baptized and wash away thy sins On our part it obligeth us to do what in us lieth to destroy sin a Bond never to be forgotten by us 2 Pet. 1.9 He hath forgotten that he was purged from his old sins Vse 1. To humble us that we have so much forgotten our solemn Covenant so much cared for the Body and so little cared for the Soul that time and heart hath been so much taken up about those things which belong to the present life The mortal Body is minded at every turn and how much may the immortal but neglected Soul complain of hard usage We profess subjection to the Gospel and therefore should seek first the kingdom of God and the righteousness thereof and all these things shall be added to us Mat. 6.33 but we walk too much according to the course of the carnal careless World Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that ruleth in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 2. Strengthen the Bonds and anew devote your selves to Obedience vers 13. Neither yield you your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Bind your selves for time to come to make it your work not to indulge the flesh but save your Souls Heb. 10.39 For we are not of them that draw back to perdition but of them that believe to the saving of the soul. 3. Take great heed that sin reign not by bodily lusts 1. The Necessity of this These Lusts are represented as deceitful Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And as violent and imperious Rom. 7.20 Now if I do that I would not it is no more I that do it but sin that dwelleth in me both together Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed We are by subtilty blinded by the delusions of the Flesh and it is always endeavouring to get the Throne and hurry us to destruction and seeking to divert us from the Love of God the more we indulge them the more imperious they are the more caution and resolution therefore is necessary 2. The danger of not doing it 1. They do not only unfit us for God but for humane Society Jam. 4.1 From whence come wars and fightings among you come they not hence even of your lusts that war in your members They make you disquiet all others
sin some pleasureable Lure represented by Sense awakeneth the Lust that draweth off the heart from God and heavenly things then Lust conceiveth by Thoughts as the Eggs are hatched by Incubation then it is a full-grown sin and so they go on to the very last till they drop into Hell O then suppress the musings the vain and sinful thoughts for whilst you dandle sin in your minds with a secret consent liking or a pleasing musing the mischief increaseth the stranger becometh your Master Secondly You must watch against Occasions It is ill sporting with Occasions or playing about the Cockatrices hole or standing in harms way Many say their infirmities make them run into such or such sins but if they were minded to leave their sin they would leave off evil company and all occasions that lead to it We are often warned of this Prov. 4.14 15. Enter not into the path of the wicked and go not in the way of evil men Avoid it pass not by it turn from it and pass away Prov. 5.8 Remove thy way far from her and come not nigh the door of her house The Wisdom of God thought fit to give us these directions they that think they have so good a command of themselves that they shall keep within compass well enough though they venture upon the occasions of sin converse with vain company frequent the haunts of the wicked go to Plays and entertain themselves with Dalliances refuse none of the blandishments of Sense surely they are not acquainted with the slipperiness and infirmity of humane Nature know not what the new Creature meaneth nor what a tender thing it is to preserve it in strength and vigour Is sin grown less dangerous Or have men gotten a greater command of themselves than they were wont to have when the Scriptures were first written Surely man is as weak as ever and sin as dangerous Why then should we venture upon evil company and the places where they resort and go too near the pits brink and freely please our selves with the Allectives of Sin and Apostasie from God such as are wanton Plays idle Sports Is there no infection that secretly tainteth our hearts Thirdly Against all appearance of Evil 1 Thess. 5.22 Abstain from all appearance of evil Some things though not apparently evil yet they have an ill aspect as being unsuitable to the gravity of our holy Calling or the strictness of our Baptismal Vow and Covenant made with Christ or as being things not practised by good men who most seriously mind heavenly things or have been usually abused to sin and so are not of good report to be sure do rather blemish Religion than adorn it Christs Worshippers should be far from Scurrility Lightness Vanity in Apparel Words Deeds and they should avoid all things that look towards a sin It is notable under the Law that the Nazarite who was not to drink Wine was not to eat Grapes moist nor dry nor to taste any thing that was made of the Vine-tree from the kernels even unto the husk Numb 6.3 4. A Christian that hath consecrated himself to God and hath made such a full and whole renunciation of all sin should exactly take care to avoid every occasion and provocation to evil every appearance of evil not only the pollution of the flesh but the garment spotted with the flesh Jude 23. Fourthly Watch to prevent the Sin it self The actual reign of sin maketh way for the habitual The progress is this Temptations lead to sin for there are few of us but discover more evil upon a Tryal than ever we thought we should before as the piercing and broaching of a Vessel sheweth what liquor is in it and small sins lead to greater as the small sticks set the greater on fire and greater sins lead to Hell except God be the more merciful and we stop betimes Well then watch against the sin it self for every foil maketh you suffer loss sin cometh to reign by degrees and a man setleth his neck to the yoke by little and little it is not easie to fix bounds to sin when it is once admitted and given way to water when once it breaketh out will have its course and the gap once made in the Conscience will grow wider and wider every day a little rent in the cloth maketh way for a greater so if we do not take heed of small sins worse grow upon us the fear of God and sense of sin is lessened by every sinful act and Conscience loseth its tenderness and our feeling decayeth The best stopping of the stone is at the top of the Hill when it beginneth to fall downward it is hard to stay it The deceived heart thinketh I will yield a little and the Devil carrieth them further and further till there is no tenderness left in the Conscience As in Gaming there is a secret Witchery a man will play a little venture a small summ but he is wound in more and more and intangled So men think it is no great matter to sin a little a little sin is a sin against God an offence to him and therefore why do not you make Conscience of it And it will bring other mischiefs along with it as it disposeth the heart to sin again Fifthly Watch against the mischief of heinous or presumptuous sins When you venture to do any foul thing against apparent checks of Conscience any small sin may get the upper hand of the Sinner and bring him under in time after it is habituated by long custom so that he cannot easily shake off the yoke and redeem himself from the Tyranny thereof but these steal into the Soul insensibly and inslave us as they get strength by multiplied acts But presumptuous or heinous sins by one single act bring a mighty advantage to the Flesh and weaken the Spirit or better part and advance themselves suddenly into the Throne Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me Then shall I be upright and I shall be innocent from the great transgression The Regenerate if the Lord do not keep them from temptations or do leave them in temptations may fall into most scandalous sins against the Light of their Consciences and for the present are under woful slavery and inconvenience David representeth the utmost mischief of these kinds of sins as afraid with the fear of caution it might tend thereto Now if a Man nay a Child of God may possibly fall into scandalous sins being inticed by the pleasure or profit of them and for the present be blinded then after any heinous fall there should be a special mortification or weakening of sin because when we are gotten to that height sin will break out again in the same or other kind as a venemous humor in the body heal one sore and it breaketh out in another place After some notable fall or actual Rebellion against God it is good to come in speedily to
so in many other places Whole Christianity is a coming to God by Christ Heb. 7.25 and that is the reason why faith cannot be in the heart of one that is yet intangled in the false happiness John 5.44 How can ye believe which receive honour one from another and seek not the honour that cometh from God only Which is to be understood not only meritorie but effective because while they are intangled in the false happiness Christ is of no use to them neither will they mind any serious return to God as their felicity and portion 2. From self to Christ for we are to flee from wrath to come or the Condemnation deserved by our Apostacy and Defection from God Mat. 3.8 O generation of vipers who hath warned you to flee from wrath to come Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us Therefore none are in Christ but those that thankfully receive him and give up themselves to him John 1.12 To as many as received him 2 Cor. 8.5 They first gave themselves unto the Lord That is Venturing on his Promises gave up themselves to the Conduct of his Word and Spirit and trust themselves intirely in Christs hands while they go on with their duty and pursuit of their true and proper happiness 3. From sin to Holiness both in Heart and Life for we are called to be holy and must flee not only from wrath but sin which is the great make-bate between us and God and therefore we need not only reconciling but renewing Grace which is accompanied in us by the spirit of Sanctification 2 Thes. 2.13 Who hath chosen you to Salvation through Santification of the spirit and belief of the truth The Spirit beginneth it as the fruit of Gods Elective Love and by faith and the use of all holy means doth accomplish it more and more for he acts in us as the spirit of Christ and as we are Members of his body for framing us and fitting us more and more for his use and service The Third Proposition observed in the Text was 3. Doct. Those who are in Christ obey not the inclinations of corrupt nature but the motions of the Spirit This is brought in here as a fruit and evidence of their Vnion with Christ and interest in Non-condemnation for being united to Christ they are made partakers of his spirit and they that have the spirit of Christ will live an holy and sanctified life the spirit first uniteth us to Christ and sanctifieth and separateth the soul for his dwelling in us and the effects of it are life and likeness We live by Vertue of his life Gal. 2.20 and walk as he walked 1 John 2.6 or else our union is but pretended But let us more particularly consider this Evidence and Qualification They walk not after the flesh but after the spirit where we will enquire First What is meant by Flesh and Spirit By Flesh is meant corrupt Nature by the Spirit the new Nature according to that noted place John 3.6 That which is born of flesh is flesh and that which is born of the spirit is spirit 2. Both serve to those that are influenced by them as a guiding and inciting principle The Flesh to those that are after the flesh and the spirit to those that are after the spirit Rom. 8.5 The flesh guideth and prompteth us to those Things which are good for the animal life for Things of sense are known easily and known by all Carnal Nature needeth no Instructor no Spur it doth pollute and corrupt us in all sensual and earthly Things but spiritual and heavenly Things are out of its reach 2 Pet. 1.9 and it inclines as well as guideth for the Things we see and feel and taste easily stir our Affections Demas hath forsaken us having loved the present world Yea 't is hard to restrain them and it is not done without some violence Gal. 5.24 They that are in Christ have crucified the flesh with the affections and lusts thereof that the spirit or new nature doth both guide and incline is clear by those expressions Heb. 8.10 I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people 3. That those who are under the prevalency of the one principle cannot wholly obey and fellow the other is clear for those two are contrary Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and contraries cannot subsist together in an intense Degree they are contrary in their Nature contrary in their tendency and aim contrary in their rule Gal. 6.16 the one carrieth us to God and Heaven the other to something pleasing to present sense the one is fed with the world the other with Heaven they are contrary in their assisting powers Satan and the Spirit of God the good part is for God and the flesh which is the rebelling Principle is on the Devils side 1 John 4.4 Satan by the lusts of the flesh taketh men captive at his will and pleasure 2 Tim 2.26 That they may recover themselves out of the snare of the devil who are taken captive by him at his will and pleasure but the Spirit of God is assisted by the Author of it the holy Ghost Eph. 3.16 Strengthened by the spirit with might in the inner man They are irritated by the Spirit or the flesh presenting different objects of sense and faith The flesh hath this advantage that its objects are near at hand ready to be injoyed but the Objects of Faith are to come lie in an unseen world only they are greater in themselves and faith helpeth to look upon them as sure enough Heb. 11.1 4. That every Christian hath these two principles in himself the one by nature is called flesh the other by grace is called Spirit Gods best children have flesh in them Paul distinguisheth in the former Chapter betwixt flesh and spirit the law of the members and the law of the mind Rom. 7.18 23. as two opposite Principles inclining several ways 5. Tho both be in the children of God yet the Spirit is in predominancy For the acts of the flesh are disowned not I but sin that dwelleth in me and a mans estate is determined by the reign of sin and grace in a man converted to God the spirit or renewed part is superior and governeth the will or whole man and the flesh is inferior and by striving seeketh to become superior and draws the will to its self so that the heart of a renewed man is like a kingdom divided Grace is in the Throne but the flesh is the rebel which disturbeth and much weakneth its Soveraignty and Empire it must needs be so otherwise there would be no distinction between nature and Grace a man is denominated from what is predominant in him and hath the chiefest power over his heart if it be the flesh he is carnal if
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
for their evidences are not clear by which they should be tryed Mortification Gal. 5.24 They that are Chrisâ—s have crucified the flesh with the affections and lusts thereof Courage 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye 3 d Use is of Direction to all sorts of Christians 1. Do all your duties as those that are under the law of the spirit of life Not in the oldness of the letter but the newness of the spirit not customarily formally but seriously with a life and a power believe in the Spirit 1 Cor. 2.5 That your faith should not stand in the wisdom of men but in the power of God Love in the spirit Col. 1.8 Who also declared to us your love in the spirit Hope in the spirit Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith Hear in the spirit pray in the spirit and obey in the spirit 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the spirit Let there be a Spirit and Life in all that you do 2. Beg of your Redeemer to pour out a fuller measure of his Spirit in your Souls he hath promised it Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and supplication Isa. 44.3 For I will pour water upon him that is thirsty and floods upon the dry ground and I will pour my spirit upon thy seed and my blessing upon thine off-spring The Saints have begg'd it earnestly Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness And Luke 11.13 They that ask shall have None lack this grace but those that forfeit it by neglect and contempt and resistance of the motions of his holy Spirit 3. Vse Ordinances to this end All these are helps and means to obtain it the Gospel worketh morally and powerfully 'T is the Divine power giveth us all things to life and godliness therefore in the use of means you must wait for it 2 Pet. 1.3 According to his divine power he hath given us all things 4. Let us examine often and see if we are partakers of his Spirit Two Evidences there be of it and they are both in the Text life and liberty First life for this spirit is called the spirit of life in Christ Jesus by it we are enabled to live the life of faith and holiness Gal. 2.20 I live by the faith of the son of God Doth it rule the main course of your lives denying the pleasures and profits and honours of the World we must live in Christ and to Christ we must not only seek truth in the Gospel but life in the Gospel Secondly liberty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty There is more alacrity readiness and chearfulness in obedience Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart 'T is a liberty not to do what we list but what we ought and that upon gracious and free motives with a large heart that can deny God nothing but is sweetly and strongly inclined to him SERMON III. ROM VIII 2 Hath made me free from the Law of Sin and Death WE now come to the second point 2 Doct. That the new Covenant giveth liberty to all that are under it from the slavery of sin and the condemning power of the law Let me explain this point and here I shall shew you 1. That liberty supposeth precedent bondage 2. That our liberty must answer the bondage 3. I shall shew you the manner of getting our liberty First Liberty supposeth preceding bondage for when Christ spake of liberty or making them free the Jews quarrelled at it John 8.33 We were never in bondage to any man how sayest thou then that ye shall be made free So much we gather from their cavil That it is the first thought or the ready sentiment and opinion of mankind That to be made free implieth a foregoing bondage now our Bondage consisteth in a slavery to Sin and Satan and being under the condemning power of the law or obligation to the curse and eternal damnation 1. That man is under the slavery of sin which the Law convinceth him of that it is so with us the Scripture sheweth Titus 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures 1. There is the condition of natural men they serve 2. The baseness of the Master lusts and divers lusts 3. The bait or motive by which they are drawn into this service intimated in the word pleasures for a little bruitish satisfaction a man selleth his Liberty his Soul his Religion his Good and All. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most proper to our purpose for that noteth his slavery carnal affections so govern us that we know not how to escape and come out of this thraldome we suffer the Beast to ride the Man it were monstrous in the body for the feet to be where the head should be or to have the limbs distorted to have the arms hang backward yet such a de-ordination there is in the Soul when Reason and Conscience is put in vassalage to sense and appetite The natural order is this Reason and Conscience directs the Will the Will moveth the affections the affections move the bodily Spirits and they the senses and members of the body but natural corruption inverts all pleasures affect the senses the senses corrupt the phantasy the phantasy moveth the bodily spirits the affections by their violence and inclination inslave the Will and blind the Mind and so man is carried head-long to his own Destruction This Slavery implieth three things 1. A willing subjection Rom. 6.16 Know ye not â—hat to whom ye yield your selves servants to obey his servants ye are to whom you obey whether of sin unto death or of obedience unto righteousness Servants were made so eitheâ— by consent or conquest The Apostle speaketh there not of servants by conquest but of servants by consent and covenant When a man yeildeth up himself to be at the disposal of another he is a servant to him so in moral matters by whatever a man is imployed and to which he giveth up his time and strength life and love to that he is a servant be it to the flesh or to the spirit as we make it our business to accomplish or gratifie the desires of the one or the other A godly man hath sin in him but he doth not serve it yield up himself to obey it he doth not walk after his lusts 2. Customary practise and observance John 8.34 Whosoever eommitteth sin is the servant of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liveth in an habit and course of sin these are brought under the power of it inslaved by such pleasures as they affect 3. Inability to come out of this condition The Law is
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
themselvs exactly to keep it they can from experience speak much of the gracious reward of obedience Psal. 119.56 This I had because I kept thy precepts Yea in the state of Heavenly Glory the law as purely moral is still in force for we are everlastingly bound to love God and one another 3. That the righteousness of the law may be fulfilled in us I prove it by this Argument One of these Three Things we must say Either first that no obedience is now necessary to Salvation or that the perfect obedience is still necessary or some measure of obedience to the law by the ordinary aids of Grace vouchsafed to us in the new Covenant is possible and sufficient The first we cannot say for then there would be no necessity of new obedience or holiness But the Scripture condemneth that every where shewing us that we are Gods workmanship created in Christ Jesus to good works Eph. 2.10 and purified to be a peculiar people zealous of good works Tit. 2.14 The second we cannot say that a whole perpetual perfect personal obedience to the law is still necessary for then there would be no hope for them that cannot perfectly fulfil the law which no man living can do Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified Therefore the Third Thing we must say That there is such a Measure of obedience necessary as is sufficient to salvation and possible by grace and they that attain to it the Scripture pronounceth them blessed Luke 11.28 Blessed are they that hear the word of God and keep it and John 13.17 If ye know these things happy are you if you do them 4. That the righteousness of the law not only can but must be fulfilled in us or else we are yet in our sins and have no portion and interest in Christ 2 Cor. 5.17 Whosoever is in Christ is a new creature And a new creature must have a new conversation for all old things are passed away and all things are become new They are inabled in some measure to fulfil the law of God Christ being the Lawgiver of the Church or renewed state of mankind hath set down the terms of life and death to his terms we must stand or fall now he is the author of eternal salvation to them that obey him Heb. 5.9 Therefore every one that would be delivered from wrath to come must look after holiness and obey God according to his will declared in his law Certainly Christ died not to purchase an indulgence for us to live in sin the law hath not its right it looketh like a law given in vain if it be not obeyed 5. This fulfilling of the righteousness of the law is wrought in us by the spirit as the fruit of Christs purchase this real solid Righteousness is wrought in our hearts by the operation of the Spirit For those that have it are described to be Those that walk after the spirit and not after the flesh Therefore do not resist his work nor grieve the spirit of Christ nor quench his motions when he cometh to work it in you but submit to all his healing methods And this spirit we have from Christ as the fruit of his sin-offering Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour He obtained that Grace whereby we may keep the law having satisfied for us as a Mediator he becometh an Author and Fountain of Life Upon him must you depend and to him must you look for it 2. VSE â—s Reproof to two sorts of People 1. To the carnal World who think that the Children of God are too strict and precise and make more a-do about Salvation than needs Certainly if we consider the tenor of God's Law and the exactness of Divine Justice what Rule and Law we must live by and to whom we must give an account the best of God's Children do no more than needeth as the wise Virgins could not spare one jot of their Oyl Mat. 25.9 Not so lest there be not enough for us and you David admireth the brightness of the Sun first and then the purity of the Law and how doth he close up that Meditation See Psal. 19.12 Who can understand his errors cleanse thou me from secret sins 2. Professing Christians are also to be reproved for that lazy and cowardly spirit that is in them and because they are so impotent and feeble and backward to their duty By their backwardness they wrong the Law for they do not give it its due Christ hath indeed freed us from the curse of the Law but not from the obedience of it And by this feeble and dastardly Spirit they wrong the Grace of the Redeemer and the New Covenant Obedience to the Law is most strongly enforced out of the Grace of the Gospel for thereby we are enabled to perform it Christ did not only fulfil the Law for us but doth also fulfil it in us by his Spirit and shall we after such provision sit down lazily and be discouraged with every difficulty and have our resolutions broken with every assault of temptation Men spare their pains and do not improve the Grace offered and then cry out they are weak and unable This is like lazy Beggars that personate and act Diseases because they would not work Set your hearts thoroughly to obey God and see what he will do for you VSE 3. If this were the end of Christ's coming and dying then let us be exhorted to seek after sanctifications by the Spirit of Christ. 1. This is one part of our salvation as well as remission of sins We often consider Christ as dying for our pardon we should as much consider him as dying to renew and heal our Natures that we may be recovered to our obedience to God to crucifie the Old Man to give us the Spirit of Holiness Surely he is made sanctification to us as well as righteousness 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption If Christ should abolish wrath and let alone sin it were to take away the lesser evil that the greater may remain 2. It is not only part of our deliverance but the better part Pardon giveth us an exemption from punishment but sanctification giveth us freedom from a corrupt heart Surely sin is worse than pain a moral evil is worse than a natural evil vice than misery Once more By holiness we more resemble God for holiness and goodness is his very Nature 1 Pet. 1.4 He hath given us precious promises whereby we are made partakers of the divine nature 3. Holiness is a means to the rest Pardon and life are the great blessings of the Covenant Now there is no
they speak evil of them 1 Pet. 4.4 and despitefully use them 1 John 3.12 as Cain hated Abel 4. As they are under different assisting powers so they are under a distinct covenant the carnal are under the covenant of Works the Duty of which is to them impossible and the Penalty intollerable They are under the condemning power of the Law Rom. 8.6 to be carnally minded is death It maketh them liable to the Death threatned in the first Covenant But on the contrary they that are under the blessed conduct of God's holy Spirit and obey the Dictates of the New Nature begun in them are under a Covenant of Grace where their sincere obedience shall be accepted and their failings pardoned Gal. 5.18 If ye be led by the spirit ye are not under the law They are still under the Law as a Rule of obedience but they are not under the Curse and Rigor of the Law The Law in its rigor pronounceth Death on every failing so they are not under the Law but being in some measure enabled to do what the Law requires they are pardoned in what they fall short 5. These two Covenants issue themselves into two places or eternal states Heaven and Hell To the carnal the Scripture denounceth God's eternal wrath to the spiritual God's favour and life eternal The Scripture is plain and positive with us Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit mortifie the deeds of the body ye shall live Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting All Mankind after they have acted their parts in this World and God cometh to shift the Stage go into one of these two places Well then here is our first step That the whole World is comprised in one of these two ranks there is no neutral or middle state either they are guided by the flesh as all men are in their unregeneracy and if they continue so in a constant slavery to their Lusts their end shall be everlasting perdition or else they are guided by the spirit and obey the motions of Grace and make it their business and main imployment to please God and enjoy communion with God and their end shall be eternal life It is a question you should often and seriously put to your souls Shall I be saved or shall I be damned If you have any sense and spark of Conscience left you when you are sick and dying you will then put it with great trembling and anxiousness of heart Poor Soul whither am I now a going It is better put it now when you have opportunity to correct your error if hitherto you have gone wrong Every man would know his own destiny what shall become of him or what is in the Womb of Futurity concerning the state of his affairs as the King of Babylon stood in the heads of the way to make Divination Now no Destiny deserves so much to be known as this If the question were Shall I be rich or poor happy or miserable in the World it were not of such great moment for these distinctions do not out-live time but cease at the Grave's mouth But this question is of greater moment than so whether I shall be eternally miserable or eternally happy it is foolish curiosity to enquire into other things They are not of such importance that we should know them before hand but it concerneth us much to know whether we be in a damnable or salvable condition if we be in a damnable condition to know it whilst we have time to remedy it if we are heirs of salvation the assurance of our interest will preoccupate our blessedness and will be a great encouragement to us in the way of holiness for the present Now nothing will sooner decide this great question than the business we have in hand whether we be after the flesh or after the spirit for between these two Heaven and Hell is divided These two divide both the present World and the World to come I thought good to premise this that you may consider the weight of the case in hand II. Doct. That these two sorts of men have two different Objects the things of the spirit and the things of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one suit with the one and the other with the other 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the flesh Let us first know what is meant by flesh and then we shall better understand what are the things of the flesh By the flesh is not meant the mass and substance of our fleshly bodies or the outward part in which our soul is seated and by which it performeth its Functions and Operations but the vitiosity and corruption of humane Nature inclining and addicting it self to the interests of the bodily life There are the inclinations of the flesh and the interests of the flesh the inclinations of the flesh are the evil lustings of corrupt Nature and the interests of the flesh are the things that feed this corruption or gratifie these evil inclinations the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Now these are of Two sorts 1. Things apparently evil as all vices and sins Gal. 5.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murders drunkenness revellings and such like Tho the inward root from whence these things flow be hidden yet these effects are apparent rank Weeds that smell strong in Nature's Nostrils These are not all but he concludeth it with a such like but instanceth in these as the most known and most commonly practised as the Commandments forbid the grosser sin in the kind Some serve the flesh in a more cleanly manner and mark in the things enumerated some belong to the blind and corrupt Will as Idolatry and Heresie some to the depraved Will as Witchcraft and Hatred some to the Affections both of the irascible Faculty as Emulation Wrath Strife some to the concupiscible as Vncleanness Revellings some to the sensual Appetite as Adultery and Drunkenness He instanceth not only in the grosser evils as Adultery but Wantonness or any unseemly behaviour that tendeth to excite the Lust of filthiness in our selves or others not only in Witchcraft but Hatred or Malice which is a temptation to it not only in Murder but Wrath and Strife not only in Drunkenness but Revelling riotous Feasts and Meetings There is a difference between sins but the least is to be avoided if we would shun the greater 2. Things good in their own Nature but immoderately affected as all the comforts and appurtenances of the bodily life which are used as baits of corruption as worldly profits honours and pleasures some that immediately tend to the pleasing of the flesh as bodily pleasures
others remotely as they lay in provision for that end What are here called the things of the flesh are elsewhere called earthly things Phil. 3.19 They mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things such things as if rightly used would be comforts in our passage but through our folly prove snares Meat Drink Marriage Pleasures Profits Preferments Ease Idleness Softness Daintiness these things immoderately sought not in respect to God or in subordination but opposition to heavenly things become baits of corruption and fuel wherewith to feed the flesh While men seek them for themselves and only to please themselves they are not adjumenta helps to Heaven but impedimenta lets and snares Our greatest danger doth not lie in things simply evil but in lawful things Carnal men esteem these things as the best and place their happiness in them these things they affect and love and like and care for so that the heart is turned off from God and the pursuit of better things to entertain it self with these baser Objects This is to seek out baits for the flesh for the flesh is nothing else but the corruption of Nature which inclineth us to any inferior good and diverteth us from things truly good and spiritual as communion with and enjoyment of God Well now we have suited those that are after the flesh with an Object proper to them and agreeable with their inclinations 2. The next thing is What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit They are all things pertaining to spiritual life and godliness You may conceive of them thus 1. Such things as the spirit revealeth Now he revealeth the mysteries of salvation or the deep things of God in Jesus Christ which the natural man is not capable of 1 Cor. 2.14 The whole Doctrine of godliness or salvation offered by God in Christ is the element of the renewed man his life and soul is bound up in it Psal. 119.103 How sweet are thy words unto my taste But a natural man savoureth not these things nor knoweth them nor loveth them if he be told of them They that are in a common way partakers of the Spirit are said to taste the good word Heb. 6.4 So far as the Spirit worketh upon them so far they have a relish for these things 2. Such things as the spirit worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 The fruits of the spirit are love joy peace long-suffering gentleness goodness faith patience meekness all internal excellencies The renewed man ever seeks to excel and advance in these things not to trim the body but to deck and adorn the soul 1 Pet. 3.3 4. Whose adorning let it not be the outward adorning of plaiting the hair and wearing of gold and putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price All his desires are to be strengthned with might in the inner man by the spirit Eph. 3.16 He rejoyceth and faints not under troubles while the inward man is safe 2 Cor. 4.16 for as the outward man decreaseth the inward man is renewed day by day If they can keep Grace alive in their souls that is their care their business their comfort The natural heart is altogether taken up about the outward man but the renewed heart about the inward man and an increase in holiness or spiritual strength for that is the great product of the sanctifying Spirit and that which they should mainly look after 3. Such things as the Spirit urgeth and inclineth unto and these are communion with God here and the full enjoyment of God hereafter The great impression which the Spirit leaveth upon the soul is a tendency towards God for his Office is to bring us to God into communion with him here God as a Judg by the Spirit of Bondage drives us to Christ as a Mediator and Christ as a Mediator by the Spirit of Adoption bringeth us to God as a Father Rom. 8.15 Ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father One of the things which the spirit urgeth us to look after is the favour of God Psal. 4.6 7. Lord lift up the light of thy countenance upon us c. and communion with him here Psal. 17.15 As for me I will behold thy face with righteousness I shall be satisfied when I awake with thy likeness and the full enjoyment of God hereafter Rom. 8.23 We our selves who have the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the spirit always groaning longing to live with God for ever So when the unregenerate and regenerate are spoken of as Two contrary minds and affections Phil. 3.19 20. the one are said to mind earthly things the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conversation in Heaven The flesh draweth us off from God to things earthly and fleshly but the Spirit 's work is to raise the heart to things eternal and heavenly that our main business might be there Well now the things of the Spirit are all those things that are agreeable to the new and spiritual life as righteousness peace grace and glory the image of God and word of God these things suit with the new Nature III. Doct. That men discover their temper and constitution of soul by their respect to either of these Objects To evidence this to you 1. I will shew you what this minding is 2. Give you some Observations 3. The Reasons of the Point 1. What is this minding or respect Ans. It may be considered simply and apart or comparatively our respects to these contrary Objects being compared together 1. Simply by it self Our minding is bewrayed by the three Operations of man Thoughts Words and Actions That which he minds he often thinks of speaks of and seeks after be they the things of the flesh or of the spirit the life and vigor of our souls is seen in thinking speaking and acting 1. Mens thoughts will be where their hearts are and their Hearts are where their Treasure is Matth. 6.21 Carnal men are brought in thinking of their worldly affairs Luk. 12.17 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dialogued with himself Not that it is simply unlawful to mind our earthly business I bring it to shew the temper of the men their hearts are always exercised with such kind of thoughts talking with themselves And on the other side godly men are remembring God and Heaven and pleased with these kind of thoughts My soul remembred thee in the night and they are described Mal. 3.16 They that feared the Lord and thought upon his name 2.
from the lusts of the eye and pride of life 1 John 2.16 and these are intended when it is said 1 Pet. 2.11 Abstain from Fleshly lusts which war against the soul that is those inclinations which carry us to vain and sordid pleasures Other things more remotely as they lay in provision for that end as the Honours and profits of the world as all Religion is pleasing God so all that is opposite to it is pleasing the flesh Some please it one way some another tho a man be not voluptuous yet he may be guilty of minding the things of the Flesh because the world lieth nearest to his heart and so he is taken off from care of and delight in better things envy emulation wrath strife division make us carnal 2 Cor. 3.3 Namely as we bustle and strive for greatness and esteem in the world tho they are not sordidly given to brutish pleasures and worldly lusts are called foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly for the world and the flesh suit one is the affection the other the bait 4. Some please the Flesh in a more cleanly others in a more gross manner as some mens sins are open and manifest and stink in the nostrils of God as Whoredom Drunkenness and the like Now tho we fall not into these sins but escape the pollutions of the world yet there is a more secret carnal minding wherewith we may be tainted as when we let loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life as much as those baser lusts that are more shameful and hateful in the world some are disingaged from gross sins but yet wholly live to themselves and the pleasures of their fleshly mind whereas the spiritual living is a living unto God and subordinateth all things to our great interest and till we return to God from whom we have strayed there is little difference what way of sin we chuse we are all gone astray but every one his own way Isa. 53.6 5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously resolutely willingly constantly 1. Seriously and in good earnest some seek after worldly things in good earnest but spiritual and heavenly things in an overly careless and perfunctory manner Now it is easie to know to what sort they are to be reckoned for where the strength of the soul is employed there our mind is The Scripture adviseth us to moderate our affections to earthly things to rejoice here as if we rejoiced not to mourn here as if we mourned not to use all things as not overusing them and many mourn for sin as if they mourned not and rejoiced in God as if they rejoiced not seek after heavenly things superficially and by the by not with their chief strength and care Mat. 6.33 2. Resolutely so as to carry it on whatsoever difficulties and oppositions we meet with Neh. 4.6 The wall was built for the people had a mind to the work It was a great charge for a wasted people to undergo being newly returned from the captivity and there was a great Opposition for they were fain to use Sword and Trowel together they did work with one hand and held the sword with the other hand to fight But it went on for the people had a mind to the work we make our way to Heaven by conflict and contest every step till we are resolved and cleave to the Lord with full purpose of heart whatever it costs us Act. 11.23 He exhorted them that with purpose of heart they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.14 I am prepared I am ready not only to be bound but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh When they put up many sad wound and check of Conscience overlook their conveniences in the world Credit Interest Sacrifice whatsoever should is dear and precious to them to follow their lusts 3. Willingly How constrained are most mens duties Their thoughts of God their prayers to him their attendance on his word doing all they do as a task rather than going about it as a willing and pleasing imployment as Saul said that he forced himself 1 Sam. 13.12 He pleadeth it as an excuse of his sin as committing it out of necessity but it is a just account of most mens Worship they are held to it by force the Heart liketh it not seeketh to slide away and they are glad when they are inlarged and can divert to other things on the contrary Psal. 104.35 I will be glad in the Lord my meditation of him shall be sweet This for Thoughts For Words John 4.32 My meat and drink is to do the will of him that sent me They are in their element when discoursing and promoting the interest of God For Actions and Endeavours Psal. 40.8 I delight to do thy will O God 1 John 5.3 His commandments are not grievous nothing is more pleasing â—o them than when they are thus employed 4. Constantly This is that which is mainly to be observed the constancy of our operations as to things of the flesh and of the Spirit 1. For Thoughss What Thoughts have you of God and Christ and the world to come You mind the Worlds Days Weeks Months Years it cannot be denied but if you can never find leasure for God Christ and Heaven not in one of an hundred or a thousand yea or twenty thousand Thoughts can you be said to mind the things of the Spirit Did you ever shut the door of your hearts upon vain Objects Cast them out with indignation as you divert and shift from the thoughts of God or regarding your last end and great work we that should retire for the meditation of God banish him out of our minds Job 21.14 We say to the Almighty depart from us We like not these serious reflections and cast them out 2. For Words how much how often and delightfully do you speak of God and the things of the world to come Do you show this respect for God or those useful and necessary things which concern your own salvation and the salvation of others Speech must be guided by Prudence and you must consider not only what you must do but others will bear but as to your selves you are to observe the vigor of your own spirits which way it is most let out To be pent up in carnal company is a grief to a godly heart It is a grief to him to hold his peace from good
Psal. 39.2 3. I was dumb with silence I held my peace even from good and my sorrow was stirred my heart was hot within me while I was musing the fire burned But in holy company they that fear the Lord speak often one to another Mal. 3.16 In the general men will speak as they are affected Psal. 37.30 The mouth of the righteous speaketh wisdom and his tongue talketh of judgment He studieth to glorifie God and edifie others because the law of God is in his heart v. 31. that is the Reason rendred there that is because his mind is upon it 3. For Actions Men are known by their constant exercise what they pursue and seek after whether their life be a sowing to the flesh or a sowing to the spirit Gal. 6.8 III. The Reasons to prove it That we may fix the Reasons we must again in a shorter method consider what minding implieth It implieth our savour and our walk or to divest it from the Metaphor our Affections and Endeavours so the Reasons will be Two suitable to these Two Notions 1. As minding implieth our savour and affections mens gust is according to their constitutions and the bait discovereth the Temper for pleasure is applicatio convenientis convenienti when the Object and the Faculty suit things please us and are minded by us as they are agreeable to our humour Luke 16.25 Son remember that thou in thy life-time hast received thy good things Carnal men have their good things and the children of God their good things Our relish is agreeable to our Nature A Fish hath small pleasure on the dry Land or a Beast at Sea A fleshly creature can arise no higher than a fleshly inclination moveth it therefore mens complacency and displacency sheweth of what Nature they are The Nature is hidden but the Operations and Affections discover it 2. As it implieth our walk and endeavour mens Actions are according to their predominant Principle as the Tree is so is the Fruit Mar. 7.18 every good tree bringeth forth good fruit but a corrupt tree bringeth forth corrupt fruit and as a man is so his Work will be for the course of his life sheweth the constitution of his soul such as the man is so will his Works be Can a man be said to be after the Spirit that only looketh after those things which please the sences and scarce admitteth a serious thought of God or the life to come Or on the other side can he be said to be after the Flesh that maketh it his business to tame the Flesh and his work to please and enjoy God 3 From both Things that suit with the disposition and inclination of our hearts do banish all love of contrary things As the carnal minding is opposite to the spiritual minding and quencheth and weakneth it more and more so the spiritual minding weakeneth the inclinations and retrencheth the interests of the Flesh Gal. 5.16 Walk in the spirit and ye shall not fulfil the lusts of the flesh There is no such care of minding the things of the Flesh as by diversion to nobler Objects and obeying an higher Principle Our Affections cannot lie idle while we are awake to the World we sleep to God and while we are dead to the Spirit we are alive to the Flesh and so on the contrary SERMON VII I Proceed now to the Application of the former Discourse VSE 1. To put us upon serious self-reflection of what sort are we after the Flesh or after the Spirit I pray let us go to a thorough search and tryal and to deal more plainly in it 1. Consider there are Three sorts of Persons in the World 1. Some are wholly carried away by the desires of the Flesh and seek their happiness here but neglect things to come The case is clear that they are after the Flesh and so for the present in a state of Death and Damnation And they had need to look to it betimes for to be carnally minded is death meritoriè effectivè They provoke God to deny them life whom they despise for their lusts sake and dispense with their duty to him to satisfie some foolish and inordinate desire And effectivè they have no sound belief nor desire of the World to come and do you think God will save them against their Wills and thrust and force these things upon them without their consent or besides their purpose and inclination No it will not be Surely there is no difficulty in the case to state their condition who grosly set more by their Lusts than by their obedience to God The things of the Flesh are the chief scope and business of their Lives and they care not whether God be pleased or displeased obeyed or disobeyed honoured or dishonoured a Friend or an Enemy so the Flesh be pleased that is all their desire and aim 2. There is another sort of men who do many things that are good but the Flesh too often gets the upper hand and tho they do many things that appertain to the Spirit yet in other things they shew they are influenced-by the carnal life as is evident 3. Some unquestionably shew they are after the Spirit by their deep sense of Heavenly things their care about them their diligence and watchfulness over the desires and inclinations of the Flesh and holding an hard hand over the passions and affections thereof and their serious endeavours to please God There is no doubt but these are born of God 2. All the difficulty is about the middle sort to understand their condition They must be again distinguished 1. Some are far off from the Kingdom of God 2. Others are actually admitted tho Grace be in some weak degree 1. For the first Those that are not far from the Kingdom of God they are such as have the Grace of the third ground described Luke 8.14 And that which fell among thorns are they who having heard go forth and are choaked with cares and riches and the pleasures of this life and bring no fruit to perfection They have good sentiments of Religion and retain them longer than the stony ground doth but they are over-mastered with the cares of this World and voluptuous living so as that they attain not to the perfection of that holy and heavenly life that should be in Christians They do not lay aside the Profession but have not felt the power of Christianity in mortifying their fleshly and worldly Lusts that they may be more at liberty for God and the duties of their heavenly calling and so cherish a kind of imperfect Christianity which little honoureth God in the World or doth good to their own souls They are neither wholly on nor off from Religion The bane of it is that carnal and temporal things lie too near their hearts so that they cannot fully commence into the divine Life and never took pains to overcome the natural Spirit which lusteth to Sensuality Envy Pride and Worldliness There are some good
the general Term by which it is expressed Three Objects there are about which this sin of Flesh pleasing is exercised 1 John 2.16 The lusts of the flesh the lusts of the eye and the pride of life Credit or Honour Profit or Riches sensual Pleasure or carnal Delight Now see which of these things do you savour or mind most What carnal interest suiteth with your hearts and groweth there 2. Weaken and subdue them It is your uprightness and faithfulness Psal. 18.23 I was also upright before him and I kept my self from mine iniquities Let a Christian observe the increase or decay of his master sin and other things will succeed the more easily fight not against small nor great but the King of Israel when we can deny our selves in our dearest Lusts Satan is more discouraged Sampsons strength lay in his locks so doth the strength of sin in one part more than another every man is sensible of his darling sin more or less but the next thing to be lookt after is what we do with it Herod raged when John the Baptist touched his Herodias Foelix trembled when Paul touched his bribery and intemperance but puts it off The Young Man went away sad and troubled when Christ told him of selling all that he had for he had great possessions Mar. 10. Many are troubled in Conscience not so much for want of assurance as loathness to part with some bosom lust but when we must pluck out right eyes and cut off right hands Matth. 5 29 30. it is hard to them when you pray and strive against this sin and grow in the contrary grace this sheweth the truth of a mans self-denyal as Abrahams love appeared in that he did not spare Isaac 2. As to evil motions Prevent them and Suppress them 1. Prevent them 1 Pet. 1.11 Abstain from fleshly lusts that war against your souls Which implies not only an abstinence from the outward act but that you weaken the power and root of sin that it do not so easily bud forth those impetus primo primi are sins not only infelicities but sins they would not be so rife with us if the heart were more under command We are guilty of many sins whereunto we do consent because we do not more strongly dissent and more potently and rulingly command all the subject Faculties as a man is guilty of the murder of his Child if he seeth his servant kill him and doth not his best to hinder it but chiefly when some partial consent followeth when the heart is tickled and delighted with them so an unclean glance is adultery Mat. 5.28 If a man look on a woman so as to lust after her he hath committed Adultery with her already in his heart The more they are mortified the heart is the less pestered with them 2. Suppress them speedily When we cannot keep sin under let us crush it when the mind dwelleth on it lust is conceiving which bringeth forth sin James 1.15 The flesh riseth up in arms against every gracious motion so should the spirit against every sinful motion if you let it alone it will break out to Gods dishonour dash Babylons brats against the stones 3. As to sinful actions Prevent them as much as may be repeat them not lest they grow into a habit 1. Prevent them as much as may be it is good to stop at last to hinder the Action when lust hath gained the consent of the will let it not break forth into Action the very lust is a grief to the spirit but the act will bring dishonour to God and give ill example to men Micah 2.1 VVo to them that devise iniquity and work evil upon their bed when the morning is light they practise it because it is in the power of their hands if fire be kindled in thy bosom it is dangerous to let the sparks fly abroad 2. Repeat not these acts Lest they grow into a Habit and setled disposition of soul evil customs increase by many Acts and so the mischief is more remediless Jer. 13.27 I have seen thy adulteries and thy neighings the lewdness of thy whoredoms O Jerusalem Wilt thou not be made clean When shall it once be It is a very difficult thing for a man to leave his inveterate Customs customary exercise in the use of earthly things begets worldly dispositions not easily cured Augustin saith of his Mother Monica ad illud modicum quotidiana modica addando in eam consuetudinem de lapsa erat ut plenos jam mero calices inhianter hauriebar Vinolency crept upon her by degrees To be gratifying carnal desires now with one thing now with another what doth it do but bring us under the power of a distemper which we cannot remedy Heb. 3.13 Exhort one another daily whilst it is called to day lest ye be hardened through the deceitfulness of sin Yield a little to sin and it prevaileth more till at last you are brought under the power of it 1 Cor. 6.12 All things are lawful for me but all things are not expedient all things are lawful for me but I will not be brought under the power of any thing 2. Positively as to the things of the spirit 1. Mind the things of the spirit more than ever you have done many stick there in the very acts that properly belong to the mind never so much as trouble themselves or come to any reasoning within themselves about Pardon of their sins Peace with God the sanctification of the spirit or hopes of eternal life Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Alas What have you been doing since you came to the use of Reason How have you spent your time in Youth or riper Age If you have never thought of God and his Grace nor regarded the offers of Mercy in the Gospel certainly you have lost your time neglected your duty and betrayed your souls what have you been doing Have you been governed by the flesh or by the spirit If all your care hath been about back and belly and your thoughts have reached no higher than the riches and honours and pleasures and applause and esteem of the world and Heaven and heavenly things have been little regarded alas for the present you are in the high-way to hell and everlasting destruction if you do not correct your error in time and more earnestly mind other things 2. You must not only mind the things of the spirit but prize and chuse them for your work and happiness for some of them belong to your duty and some to your felicity Luk. 10.42 One thing is necessary and Mary hath chosen the better part which shall never be taken from her Give your hearty consent to seek after that happiness in that way without choice or a determinate fixed bent of heart you will never throughly ingage your selves to God determine not only that you must but you will walk in
love to God as the consequent of it it is but the carcase of a good work and so not acceptable to God the life and soul of it is wanting that obediential confidence which should enliven it Certainly there is no bringing forth fruit unto God till married to Christ Rom. 7.4 As children are not legitimate who are born before marriage 't is a bastard off-spring so neither are works acceptable till we be married to Christ. 2. It is also requisite that the person be renewed by the Spirit of Christ for otherwise he cannot have his spirit affections and ways such as to please God Nature can rise no â—igher than it self 't is grace carrieth the soul to God there needeth renewing grace Heb. 12.28 Let us have grace whereby we may serve him acceptably with reverence and godly fear To serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an acceptable manner and with that reverence and seriousness as it necessary is a work above our natural faculties till God change them we cannot please him So also actual grace Heb. 13.21 Working in you that which is pleasing in his sight The best actions of wicked men please him no more than Cains Sacrifice or Esau's tears or the Pharisees prayers 't is but a shadow of what a man reconciled and renewed doth or an imperfect imitation as an Ape doth imitate a man or a violent motion doth resemble a natural 1. VSE is To shew us what to think of the good actions of carnal men they do not please God they are for the matter good but there are manifold defects in them 1. There is a defect in their state they are not renewed and reconciled to God by Christ and therefore God may justly say Mal. 1.10 I have no pleasure in you neither will I accept an offering at your hands They live in their sins and therefore he may justly abhor and reject all their services they live in enmity to him and a neglect of his grace and will not sue out their atonement 2. There is a defect in the root of these actions They do not come from faith working by love which is the true principle of all obedience Gal. 5.6 Without love to God in Christ we want the soul and life of every duty Obedience is love breaking out into its perfect act 1 Joh. 2.5 If we keep his word herein is love perfected 3. There is a defect in the manner They do not serve God with that sincerity reverâ—nce seriousness and willingness which the work calleth for they shew love to him with their lips when their hearts are far from him Matt. 15.8 there is an habitual aversation whilst they seem to shew love to him All their duties are but as flowers strowed upon a dunghill 4. There is a defect in the end They do not regard Gods glory in their most commendable actions they have either a natural aim as when they are frighted into a little religiousness of worship in their extremities Hos. 7.14 They howl upon their beds for corn and wine And then they are like Ice in thawing weather soft at top and hard at bottom Or a carnal aim out of bravery and vain glory Matt. 8.2 Or a legal aim when they seem very devout to quiet conscience or to satisfie God for their sins by their external duties Mic. 6.6 7 8. Wherewith shall I â—ome before the Lord and bow my self before the high God Shall I come before him with burnt-offerings and calves of a year old Will the Lord be pleased with thousands of rams or with ten thousand rivers of oil Shall I give my first born for my transgression the fruit of my body for the sin of my soul But Solomon telleth us Prov. 21.27 The sacrifice of the wicked is an abomination to the Lord much more when he bringeth it with an evil mind At best 't is an abomination much more when 't is to buy an indulgence in some licentious practice by performing some duties required a sin offering not a thank offering But this cannot please God so as to obtain an eternal reward God temporally rewardeth moral obedience to keep up the government of the world as Pagan Rome while it excelled in Virtue God gave it a great Empire and large Dominion And Ahab's going softly and mourning was recompenced with a suspension of temporal judgments 1 King 21.29 Because he humbleth himself before me I will not bring the evil in his days Again there is a difference between a wicked man going on in his wickedness and a natural man returning to God When wicked men pray to God to prosper them in their wickedness as Balaam's Altars were made or to beg pardon while they go on in their sins so the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Namely as they rest in external performances and think by their prayers or some other good duties to put by the great duties of Faith Repentance and new Obedience so these prayers and good things are abominable but in sinners returning to God and using the means and expressing their desires of Grace tho but with a natural fervency and with some common help of the Spirit tho the action doth not deserve acceptance with God and the Person is not in such an estate that God hath made an express promise to him that he will accept him yet he hath to do with a good God who doth not refuse the cry of his creatures in their extremities and 't is a thousand to one but he will speed the carnal man is to act these abilities and common Grace he hath that God may give more 2 VSE is to Exhort us 1. To come out of the carnal estate into the spiritual life for whilst you are in the flesh you cannot please God Now what is more unhappy than to do much to no good purpose To be acquainted with the toil of duties and not to be accepted in them Men are apt to rest in some superficial good actions and so neglect the Grace of God in Christ we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God certainly while you are ruled by the world the flesh and the Devil you are unfit to obey God therefore you must renounce the flesh the world and the Devil and give up your selves to God the Father Son and Holy-Ghost as Creator Redeemer and Sanctifier All after-duties depend on the seriousness of the first 2 Cor. 8.5 They first gave themselves to the Lord then unto us by the will of God And Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The more heartily you give up your selves to obey God and look for his favour upon the account of Christs Righteousness and wait for the healing Grace of his Spirit in the use of fit means the more easily
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
own personal eternal interest have an undoubted evidence of their love to Christ but we cannot say that none love Christ but those which arrive at that height and degree But this is both exclusive and inclusive The Text sheweth it to be exclusive he that hath not the spirit is none of his That is not grafted as a living member into Christs mystical body for the present nor will he be accepted or approved as a true Christian at last at the day of Christs appearing to be none of Christs is to be disowned and disclaimed by Christ Depart from me I know you not How grievous is the thought of it to any good Christian Secondly 'T is inclusive 1 John 2.13 Hereby we know that we dwell in God and he in us because he hath given us of his Spirit These are magnificent Words and such as we should not have used if God had not used them before us 'T is much nearness to dwell one with another 't is more nearness to dwell one in another this is mutual and reciprocal between God and a believer if we have his Spirit we may safely conclude it To prove this let us see 1. What it is to have the spirit 2. Why this is the Evidence that we are true Christians For the first Question take these Explanations 1. By the spirit of Christ is not meant any created habit and gift For the new nature is sometimes called the Spirit John 3.6 But the third person in the Trinity called the Holy Ghost is here meant For he is spoken of as a person that dwelleth in Believers in the former part of the verse and dwelleth in them as in his Temple as one that leadeth guideth and sanctifieth them yea as one that will at length quicken their Mortal bodies v. 11. Which no created habit and Quality can do Yea he is called the spirit of God and the spirit of Christ. If so be the spirit of God dwell in you And in the words of the Text if any man have not the spirit of Christ Because he proceedeth from the Father and the Son John 15.26 When the comforter is come whom I will send to you from the Father even the spirit of truth which proceedeth from the Father This is the spirit which is spoken of in this place 2. This spirit is had or said to be in us We have not only the Fruit but the Tree But how have we him We have a right to his person he is given to us in the Covenant of Grace as our sanctifyer as God is ours by Covenant so is the spirit ours as well as the Father and the Son and he is present in our hearts as the immediate Agent of Christ and worker of all grace 'T is true in respect of his essence and some kind of operation he is present in all Creatures Psal. 139.7 Whither shall I go from thy spirit Whither shall I fly from thy presence God filleth all things with his spirit and presence And therefore when some are said to have him and others not to have him 't is understood of his peculiar presence with respect to those Eminent operations and effects which he produceth in the hearts of the faithful and no where else For he is such an Agent no where as he is in their hearts Therefore they are called Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 Because he buildeth them up for an Holy use and also dwelleth and resideth there maintaining Gods Interest in their Souls 3. These Eminent Operations of the Holy Ghost are either in a way of common gifts or special graces as to common gifts Reprobates and Hypocrites may be said to be partakers of the Holy Ghost Heb. 6.4 Balaam had the gift of Prophesie and Judas the gift of Miracles as well as the rest of the Apostles so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit and concludeth but I shew you a more excellent way verse 31. And then taketh it up again 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are dona ministrantia gifts for the Service of the Church such as profound knowledge utterance in Preaching or Praying or any other Ministeral acts and Dona Sanctificantia such as Faith Hope and Love the former may render us useful to the Church but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts but the real Christianity with Special Graces all that profess the Faith are visibly adopted by God into his Family and under a visible Administration of the Covenant of Grace so far as they are Adopted into Gods Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world as knowledg of the mysteries of Godliness abilities of utterance and speech about Heavenly things some affection also to Spiritual and Heavenly things called a tasting of the good Word the Heavenly gift and the powers of the world to come these will not prove us true Christians or really in Gods special favour but only visible professed Christians 4. The spirit as to Sanctifying and saving effects may be considered as spiritus assistens aut in formans either as moving warning or exciting by transient motions so the wicked may be wrought upon by him as to be convinced warned excited how else can they be said to resist the Holyghost Acts 7.51 and the Lord telleth the Old World Gen. 6.3 That his spirit should not always strive with them Surely besides the Counsels and Exhortations of the Word the Spirit doth rebuke warn and excite them and moveth and stirreth and striveth in the Hearts of all carnal creatures or else these expressions could not be used 5. There are such effects of his sanctifying grace as are wrought in us per modum habitus permanentis to renew and change us so as a man from carnal doth become spiritual the Spirit of God doth so dwell in us as to frame heart and life unto holiness this work is sometimes called the new Creature 2 Cor. 5.17 And sometimes the divine nature 2 Pet. 1.4 It differeth from gifts because they are for outward service but this conduceth to change the heart it differeth from actual motions and inspirations because they may vanish and die away without any saving impression left upon the heart it differeth from those slighter dispositions to Godliness which are many times in temporaries because they are but a light tincture soon worn off and have no power and mastery over sensual affections if they restrain them a little they do not
mortifie and subdue them Good motions are as a dash of Rain and those weak inclinations and good dispositions which are in temporaries are as a Pond or Pool which may be dryed up but this saving and sanctifying work is as a Spring John 4.14 Two things are considerable in it 1. It 's Continuance and Radication 2. It 's Efficacy and Predominancy 1. The radication is set forth by the notions of the Spirits dwelling in us John 14.17 He shall be in you and dwell in you It s resting upon us 1 Pet. 4.14 The Spirit of God and of Glory rest upon you He taketh up his abode with us John 14.23 We will come to him and make our abode with him 'T is not a visit and away or a lodging for a night but a constant residence he taketh up his Mansion in our hearts Some have fits and qualms of Religion motions of conviction and joy but not a settled bent of Heart towards God and Heaven 2. It s prevalency and predominancy for where the Spirit dwelleth there he must rule and hath the command of the house he dwelleth in the Soul he dwelleth so as to govern directing and inclining us so as to do things pleasing unto God weaning us from the World 1 Cor. 2.12 This is called the receiving not the Spirit of the World but that which is of God Mastering and taming the Flesh both its gust and savour Rom. 8.5 for they that are after the flesh do mind the things of the flesh Its deeds and motions Rom. 8.13 If ye mortifie the deeds of the body ye shall live The Flesh will rebel but the Spirit gets the upper-hand for the Dominion and sovereignty of the Flesh is not consistent with the having of the Spirit the Flesh is subdued more and more where the Spirit cometh he cometh to govern to suit the heart to the will of God and to give us greater liberty towards him 2 Cor. 3.17 Where the spirit of the Lord is there is liberty The objects of sense which feed the flesh make less Impression upon us and the love of sin is more and more conquered Now take it thus explained you may know what it is to have the Spirit namely the dwelling and working of the Spirit in our Souls mortifying the flesh and causing us to live unto God 2. Why is this an evidence that we are true Christians here I shall prove two things 1. That all true Christians have this sanctifying Spirit 2. That 't is the certain evidence and proof of their being Christians or having an interest in Christ. 1. That all that are true Christians have it I prove it 1. From the promise of God who hath promised it to them and surely his love and faithfulness will see it made good Zech. 12.10 I will pour upon them the spirit of grace and supplications and Prov. 1.23 Turn unto me and I will pour out an abundance of spirit unto you and Rev. 22.17 Whosoever will let him drink of the water of life freely By the water of life is meant the spirit as appeareth John 7.38 39. So in many other places Now surely Gods word will not fall to the ground but must be accomplished 2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people his righteousness and his spirit 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Gal. 3.14 That we might receive the promise of the spirit through faith the Rock was smitten by the rod of Moses twice 1 Cor. 10.4 And these two gifts are inseparable where he giveth the one he giveth the other We have both or none 1 Cor. 6.11 But ye are justified in the name of our Lord Jesus and by the spirit of our God And Tit. 3.5 6 7. But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which be shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life He freeth us at the same time a malo morali which is sin and a malo naturali which is punishment 3. When we enter into the covenant of Grace we enter into covenant with Father Son and Holy Ghost With God and with the Redeemer and with the Sanctifier Mat. 28.19 We are baptized in the name of the Father Son and Holy Ghost What is our Covenant with the Holy Ghost It implieth both our duty and our benefit our benefit that we expect is that the Holy Ghost should regenerate us and renew us to the Image of God and plant us into Christ by faith and then dwell in us and maintain Gods Interest in our souls and so make us Saints and Believers And our duty is to consent to give up our selves to him as our Sanctifier and to obey his powerful Motions before we are made partakers of the Holy Ghost 4. The necessity of having the Spirit appeareth in that without him we can do nothing in Christianity from first to last 'T is the Spirit uniteth us to Christ and planteth us into his mystical body 1 Cor. 12.13 By one spirit we are baptized into one body 'T is by the Spirit we give up our selves to God as our God and reconciled Father in Christ and to Christ as our Redeemer and Saviour and so are planted into his Mystical body 1 Cor. 6.17 But he that is joyned to the Lord is one spirit As a Man and a Harlot are one flesh so we are one Spirit ' The union is Spiritual for kind and the Spirit is the author of it So for further Sanctification and Consolation and Mortification take it either for the purging out lusts or suppressing the acts of sin For the purging out of lusts 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit Pride worldliness and Sensuality these are purged out more and more by the Spirit Or suppressing the acts of sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body So for vivification he infuseth Life and quickneth and maintaineth it in our Souls Gal. 5.25 If we live in the spirit let us also walk in the spirit Strengthning it Eph. 3.16 That he would grant according to the riches of his grace to be strengthned with might by his Spirit He maketh it fruitful and exciteth it Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways For Consolation to uphold our hearts in the midst of all trials and difficulties then we may go on cheerfully and in a course of holiness Acts 9.13 They walked in the fear of God and the comforts of the Holy ghost To comfort us with the sense of Gods love in all our tribulations Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy ghost which is given unto us To
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â— But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by
another and for another therefore we are debtors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The exemplification to whom Negatively not to the flesh this is expresly denied for two reasons because the flesh maketh a claim to us it hath a double claim one by usurpation when God is laid aside self interposeth as the next heir and that which we count our self is the flesh which doth all in all with men the other is in pretence it seemeth to challenge a right by Gods allowance something is due to the body and no man yet ever hated his own flesh but we must distinguish of flesh as 't is taken for the body and natural substance so we are debtors to the body by necessity of nature for we owe it Food and Physick and Raiment As 't is taken for corrupt nature which inclineth us to seek the happiness of the body and bodily life without God and apart from God so we owe nothing to the flesh so as to obey its lusts or frame our lives according to the desires of it we owe it hatred but not obedience the motions of corrupt nature tend to feed the habits of sin sensuality pride worldliness thence come ignorance unbelief 2. Positively we are debtors to the spirit to be led by the spirit v. 14. The spirit mindeth us of our duty externally by the word internally by his sacred motions and inspirations restraining us from sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body ye shall live quickning us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit Doct. That believers are debtors not to the flesh but to the spirit I shall prove it by considering them in a double capacity 1. With respect to the order of nature 2. Or the condition of their spiritual being Take them as Men or Christians if you look upon them as Men they are debtors to God for all they have if you look upon them as Christians that have received the Faith of Christ they are much more debtors not to the flesh but to the spirit 1. With respect to the order of nature man is debtor for he is a dependant creature not an Owner or a Lord but a steward I prove it by Two Arguments We depend upon God for being and preservation and therefore we are debtors to God for all that we have Secondly And depending upon God we are accountable to him or thus God that is a Creator and Preserver is therefore an Owner and being an Owner is therefore a Governor and Ruler and by consequence a Judg his being a Creator goeth before his being an Owner and his being an Owner goeth before his being a Ruler and is the foundation of it for his absolute propriety in us giveth him a power and dominion over us and there are two parts of his governing power Legislation and Execution or Judgment 1. His being a Creator maketh him an Owner We have nothing but what we have from God nothing that we our selves can keep one moment without God and therefore we have nothing but what is for God for we hold it at his will and pleasure Ezek. 18.4 All souls are mine and Prov. 16.4 God hath made all things for himself and Rom. 11.36 For of him and to him and through him are all things Among men whosoever maketh any thing by his own proper art and labour and that of his own stuff must needs have a full right to it and a full power to dispose of it No man ever made any thing but of matter preexisting but God made all things out of nothing and therefore if he that planteth a vineyard hath right to eat of the fruit thereof certainly he that gave us life and being and made us after his own image to serve and worship him hath a full right in man to dispose of man and all the rest of his creatures as being the work of his hands He that gave them their being when they were not and still supporteth them now they are hath an undoubted just right to order them according to his own will and pleasure 2. His being an Owner qualifieth him for being a Ruler For the dominion of Jurisdiction is founded in the dominion of Property we are his own therefore we are his subjects Matth. 20.15 Is it not lawful for me to do what I will with my own Surely be that possesseth all things hath full right to govern all things as Parents have an authority over their children who are a means under God to give them life and education the most barbarous nations have acknowledged the Authority of Parents how much greater then is the Authority of God who hath given us life and breath being and well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy and therefore we are obliged to him to be subject to him and to obey all his holy laws and to be accountable to him for the breach thereof The supereminent excellency of his nature giveth him a sufficiency for the government of mankind and Creation and Preservation gave him a full right to make what laws he pleaseth and to call man to an account whether he hath kept them yea or no The right of God is greater than the right of Parents for in natural generation they are but instruments of his Providence acting only the power which God giveth them and the Parents propagate to the children nothing but the master of the body and such things as belong to the body called therefore the fathers of our flesh Heb. 12.9 Yea in framing the body God hath a greater hand than they for they cannot tell whether the Child will be Male or Female beautiful or deformed know not the number and posture of the Bones and Nerves and Arteries and Sinews God formeth these things in the Womb Zech. 12.1 And formed the spirit of man within him All that they can do cometh to nothing without Gods blessing so that God is the governour of all creatures visible and invisible from whose Empire and Jurisdiction they neither can nor ought to exempt themselves 3. There are two parts of Government or Jurisdiction Legislation and Judgment as the Lord is called Isa. 33.22 Our King our Lawgiver our Judg First as the Lawgiver He by his Precepts sheweth what is due from man to God Micah 6.8 He hath shewed thee O man what is good and what the Lord thy God requireth of thee The way of pleasing God is clearly revealed Many things the light of natural conscience calleth for Rom. 2.14 But the light of the Holy Scripture much more Psal. 147.19 20. He hath shewed his word to Jacob his statutes and judgments to Israel he hath not dealt so with any nation If we are contentious and obey not the truth and against the light of Scripture and reason gratifie our brutish lusts we disclaim Gods Authority
earth And 't is our act or else we can have no comfort in it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof and 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit Under the Law the Leper was first to be cleansed by the Priest and afterwards to wash himself in running-water and shave his hair Levit. 14.8 After being sprinkled with the Priest the necessary ceremony he himself was to wash The Ceremonies which the Priest used are considerable therefore I shall explain them a little Two Sparrows were to be taken and one of them killed in an earthen vessel over running water and the other after he was dipped in the blood of the sparrow that was to be killed let loose in the open field to fly up in the air as it were in the sight of God there was a notable Mystery couched under this Type for the bird killed over the running water signified the death of Christ accompanied with the Sanctification of the Spirit typed by the running water the only means to cleanse us from our Leprosie and the bird that was let go alive having his wings sprinkled with blood signifieth the Intercession of Christ who is gone with blood to the Mercy-Seat and we are told that Christ came not by Water only but by Water and Blood No other Bath for spiritual Leprosie but Water and Blood the Merit of Christs Sacrifice and Intercession and the Spirit of Grace to heal our natures but after all this the man was to wash himself which figured the endeavours that Gods people should use to cleanse themselves from all filthiness of flesh and spirit 4. It being our duty we must use the means which tend to mortification for to dream of a Mortification which shall be wrought in us without our consent or endeavours as well whilst we are sleeping as whilst we are waking is to delude our selves with a vain fancy no we must set a careful watch over our Thoughts Affections and Works the Spirits Operation doth license no man to be idle we must join with him and obey him in his strivings against the flesh for the Spirit worketh not on a man as a dead thing which hath no principle of activity in himself therefore those that upon the Spirits doing all will lie idle abuse the spirit who both urgeth us to the duty and quickneth us to the use of means or stirreth us up to use our endeavours that the end may be obtained otherwise we neither obey the Spirit nor desire the benefit We do not obey the Spirit for he doth first sanctifie us then quicken us to use the means and blesseth the means so used and we do not desire the benefit 't is but a wish not a desire a veâ—leity not a volition as Prov. 13.4 The soul of the sâ—uggard desireth and hath nothing because his hands refuse to labour Many a man hath wishes that he could leave his sins especially when he thinketh of the shame and punishment as many an incontinent Person Adulterer Glutton or Drunkard hath a wish to part with his sin but not a will for he doth not seriously strive against it his love to it remaineth unconquered and unbroken Well then let us see how far we have gained the point in hand First Every Christian must determine that the flesh must be mortified secondly mortified it must be by us every man must mortifie his own flesh thirdly that mortified it cannot be by us without the Spirit the Spirit will not without us and we cannot without the Spirit neither when we are first to begin this work nor can we carry it on without his assistance 5. The Spirit mortifieth sin in us as a spirit of Light Life and Love 1. As a Spirie of Light affecting the soul with a sight and sense of sin so as we groan under the burden of it nothing cometh to the heart but by the understanding conviction maketh way for compunction and compunction for a detestation and hatred of sin and detestation and hatred for the destruction and expulsion of it Sin is alwayes loathsom but we have not alwayes eyes to see it When we look upon it through Satans spectacles or the cloud of our own passions and corrupt affections we make nothing of it it seemeth lovely rather than loathsom to us But when the spirit anointeth our eyes with his eye-salve it is the most hateful thing to the soul that can be imagined Jer. 31.18 After I was instructed I smote upon the thigh yea I was ashamed and confounded We see sin to be another manner of thing than ever we thought it before Psal. 119.108 Through thy precepts I get understanding therefore I hate every false way When the heart is thoroughly possessed of the evil of sin and we dare not dandle and indulge or pass it over as a thing of nought fear of punishment may suspend the act of sin but the sight of the evil of it doth help to mortify the root 2. As a spirit of life for Jesus Christ to all his seed is a quickening spirit 1 Cor. 15.45 We have life Natural from Adam but life spiritual and eternal from Christ and that by the spirit for we are said to be born again of the spirit John 3.5 The spirit reneweth us and maketh us partakers of the life and likeness of God Titus 3.5 Now when this life is infused there is an opposite principle set up in us to subdue the lusts of the flesh and also to prevent the power of the objects of sense which serve and feed them for the flesh doth obstruct the operations of this new life and cross the tendency of it The operations of this new life are obstructed by the flesh for Gal. 5.17 For the flesh lusteth against the spirit And life is sensible of what annoyeth it the operations of it are the serving and pleasing of God Gal. 5.25 If we live in the spirit let us also walk in the spirit And we see a weight hanging upon us and sin doth easily beset us that we cannot serve God with that liberty purity and delight that we desire And therefore this is an heavy grievance and burden to the new nature that we desire to get rid of it by all means and labour and strive in it and that with good effect a new life also hath a new tendency as soon as 't is infused it discovereth its self by its tendency to its end and rest which is God and Heaven so the objects of sense have the less force and power upon us Well then the flesh is an enemy to this new life and this new life an enemy to it as having contrary operations and tendencies Now how doth this new life discover its enmity Partly by complaining of it as a sore burden and annoyance Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Paul was whipped scourged imprisoned
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
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
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
rather God's Subject and hired Servant than his Son The people of Israel were â—his Children but as Children in their non age for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.1 The heir as long as he is a child differeth little from a servant though he be Lord of all A servile Spirit was upmost in that dispensation With respect to the Covenant of Grace so we are most strictly said to be children of God Gal. 3.26 For ye are all children of God by faith in Christ Jesus Some live onely under the visible Administration of the New Covenant but not under the Efficacy and Power and by the Ordinances of the Gospel have the badgâ—s of liberty but they are not free indeed sons indeed there are among them others whom God hath begotten by his Spirit and Adopted and taken into his Family he hath a Paternal Affection towards them and they a Filial disposition towards him he hath a Paternal care and providence over them and they have a Filial confidence and dependance on him he expects the honour of a Father and they may expect the priviledges of Children his special Relation is distinct from his common Relation to other men for it proceedeth not from his common goodness but his special and peculiar love The whole Commerce and Communion that is between us and him is on God's part Fatherly on our part Childlike He giveth us his choicest benefits and we perform to him the best service we can 4. The manner how 't is brought about The first Foundation of it was laid in the Election of God He is the bottom-Stone in this Building Eph. 1.5 Predestinated to the adoption of children according to the good pleasure of his will Now what are we that the thoughts of God should be taken up about us so long ago Secondly Before God's Eternal purposes could be executed and conveniently made known to the World Redemption by Christ was necessary Therefore 't is said Gal. 4.4 5. That he was made of a woman made under the law that we might receive the adoption of children Sin needed to be Expiated by the Son of God in our Nature before God would bestow his honour upon us Christ was to be our Brother before God could be our Father and to take a Mother upon Earth that we might have a Father in Heaven and to endure the Law 's Curse before we could be instated in the Blessing 3. It is necessary That we should be regenerated and born of God before it can be applied to us For this new Relation dependeth upon the New Birâ—h and none are Adopted but those that are Regenerated and renewed to the Image and Likeness of God Nominal Christians are Bastards and not Sons not illegitimate but degenerate Children The Relative Change goeth before the Real John 1.12 13. To as many as receive him to them gave he power to become the sons of God which are born not of blood nor of the will of the flesh nor of the will of man but of God And the next Foundation of this Relation is not our Being which we have from God as a Creator but our New Being which we have from him as our Father in Christ. As we are Men God is a Governor to us and we are his Subjects As we are New Men God is a Father to us and we are his Children 4. The Immediate issue of Regeneration is Faith John 1.12 To as many as received him to them gave he power to become the Sâ—ns of God even to as many as believe in his name Receiving Christ is an â—earty consent to take Christ to the ends for which God offereth him namely That he may be our Lord and Saviour that we depending upon the Merit of his Obedience and Sacrifice and assurance of his Covenant and Promise may obey his Laws and wait for our final Reward 5. The benefits occuring to us thereby I shall Instance in Three 1. The gift of the Spirit to be our Sanctifyer Guide and Comforter This is a gift which he giveth to none but his Children and which he giveth to all his Children A gift which suiteth with the greatness and love of our Father and absolutely necessary for us as Children God as a Creator giveth us our Natural Endowments but as a Father in Christ he giveth us his Spirit Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts If we have this high Priviledge of Adoption we have also the spirit of Adoption to reside and dwell in our hearts as our Sanctifyer Guide and Comforter as a Sanctifyer he doth first change our hearts and transform us into the Image of God in Christ 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into his image from glory to glory And Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and the renewing of the holy Ghost which he hath shed on us abundently through Jesus Christ our Saviour and so he maketh us Children but as Bees first frame their Cells and then dwell in them so he doth dwell in us that he may further sanctifie us restraining us from sin Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit do mortify the deeds of the body ye shall live And quickening us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit As a guide leading us into all Truth John 16.13 When the spirit of truth is come he shall guide us into all truth And regulating all the motions of the spiritual Life Rom. 8.14 As many as are led by the spirit especially our prayers Jude 20. Praying in the holy Ghost Rom. 8.26 We know not what we should pray for as we ought but the spirit maketh intercession for us As a Comforter confirming our present Interest and future hopes 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given us the earnest of his spirit Indeed the spirit is not so necessarily a Comforter as a Sanctifyer yet a Comforter he is and if not so explicitely and manifestly we may blame our selves This is Gods allowance and we deprive our selves of the benefit of it by our own folly 2. Such an allowance of Temporal Mercies as is convenient for us Matt. 6.32 For your heavenly father knoweth that ye have need of all these things A Christian hath Two things to relieve him against all his distrustful fears and cares Adoption and particular Providence he hath a Father in Heaven and his Father is not ignorant of his condition nor mindless of it and therefore tho he hath little or nothing in hand 't is enough that his Father keepeth the Purse for him whose care extendeth to all things and
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy spirit to them that ask him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
injoyment Cyprian bringeth in the Devil vaunting against Christ Ostende tuos tales munerâ—rios O Christe c. I had not Heaven to bestow upon them nor eternal happiness to propound to them only a little carnal satisfaction in the pleasures of sin that are but for a season Yet among all thy Pensioners O Christ shew me one that is so ready to follow thee as they are to follow me If we had Faith as Moses had we would choose rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season Heb. 11.25 But alas those that believe as Christians live as Heathens a little profit and a little pleasure in the world is enough to sway with them to run the hazard and forfeiture of all their hopes in the world to come 2. Surely men do not believe Heaven because they are so little affected with it Affections follow persuation Heb. 11.13 Being persuaded of them embraced them We would find more considerable stirrings of joy and thankfulness when we hear of these promises or read of them or think of them If a poor man did understand of some great inheritance bequeathed to him he would often think of it rejoice therein long to go and see it and take possession of it There is a promise of Eternal Life left with us in the Gospel of being Heirs with God and joint Heirs with Christ who putteth in for a share thinketh of it rejoyceth in the hopes of it Longeth for it is earnestly stirred up to put in his claim 3dly Because we do so little labour after it Negligence is the fruit of unbelief That 's evident Because when the Holy-Ghost would cure our neglects it doth not somuch discourse of the worthiness of our hopes as of the certainty of them Heb. 2.3 4. And when it would provoke us to diligence it thinketh it is enough to say the Gospel is no Fable 2 Pet. 1.5 10. with the 16. There is the Argument For outward advantages be they certain or uncertain men will endure great pains Certain A man toileth hard all day for a small piece of money for a shilling or so do we seek Heaven with a like earnestness do we serve God instantly day and night that we may come to the Blessed hope Certainly if we were more perswaded of it we would think all pains too little nothing more than needeth Nay for uncertain gains as Merchants how many hazards do they run to increase their substance by Traffique We are not uncertain as we pretend why do not we more abound in the work of the Lord Why do not we seek Heaven in the first place 4thly Because we are contented with so slight assurance as to our Title and Interest In matters of weight men would be upon sure terms and labour to bind the bargain as strong as they can by Earnest by Covenants by Witnesses Do we labour to make all so sure and clear as to Heavenly things to get the earnest of the Spirit to have certain evidences to shew 2 Pet. 1.10 Heb. 4.1 Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it We should put it out of all question as not come short so not seem to come short or give any appearance of coming short Alas Any fond presumption or slight hope serveth the turn or we leave things at six and seven at a meet hazard If our belief were more strong this could not be 5thly The pretended strength of our Faith about the future recompenses doth in some measure shew the weakness of it And that it is but a slight and overly apprehension I demonstrate it thus Most men will pretend to be able to trust God for their Heavenly Inheritance and yet cannot trust God for their daily maintenance they find it difficult to believe in temporals and yet very easy in Spirituals or Eternals What should be the reason of this Heaven and things to come are greater mercies and the way of bringing them about is more difficult and they are not so commonly dispensed by God as temporals are There lye more natural prejudices against them when men are serious what Can you easily believe that you shall live though you dye Joh. 11.26 That your scattered dust shall be recollected and raised up into a beautiful and Glorious Body that a clod of Earth shall shine as the Stars What! more easily believe this than that God will give you daily bread The whole Earth is full of his goodness and God feedeth all his Creatures openeth his hand and supplieth the desire of every living thing not a worm but is sustained by his providence he pardoneth but a few saveth but a few blesseth but a few with Spiritual and Eternal Blessings And in dispensing them God requireth qualifications But here is the mistake bodily wants are more pressing and Faith about them is put to a present exercise usually men are careless of their Souls and content themselves with some general desires of ease and hopes of Eternal welfare and therefore is it they say they find no difficulty in believing Salvation and Eternal Life Eternal Life is sought in jest and talked of as a plausible fancy but worldly things are desired in good earnest It fareth with them as with Martha Joh. 11.24 I know that he shall rise again in the resurrection at the last day Compare verse 39. Lord by this time he stinketh for he hath been dead four days It is not strange things that are afar off and about which they have no present exercise when yet their Faith is weak in the matter of the present tryal though less difficult then that which they profess to believe Martha can profess to believe the resurrection of all men yet staggereth at his being raised presently But 't is but a pretence the strength of our Faith about Eternity is not seen in health so much as in sickness and in a sickness unto death 6thly Because we will venture so little upon our everlasting hopes Where men have a great expectation there they will make great adventures because they know it will turn to a good account God hath made us many great and precious promises he hath told us Give Alms and ye shall have treasure in Heaven Luke 12.33 Leave anything for his sake and you shall have an hundred fold in this World with Persecutions and in the World to come eternal life Mark 10.30 Again Rom. 8.13 Mortify the deeds of the body and you shall live Now when we will not venture any thing upon Gods Bond it is a sign we do not count him a good Pay-master not an interest not a lust you make him a lyar in all his promises 2dly How Faith worketh as to the other World It giveth us a sight it giveth us a tast 1. A sight For it is described to be Heb. 11.1 The substance of things hoped for the
short He is Clothed also with the graces of the Spirit which are both ornamentum and munimentum Our Ornament and Armour of defence 'T is our Ornament as leaves are a beautiful vesture to the Apples as Cloaths are to the Body Col. 3.12 Put on therefore as the Elect of God Holy and Beloved bowels of mercies kindness humbleness of mind meekness long-suffering c. Munimentum Armour Rom. 13.12 The night is far spent the day is at hand let us therefore cast of the works of darkness and let us put on the Armour of light Christ doth aray us non ad pompam sed ad pugnam not to set us off with a vain shew but to furnish and secure us for the Spiritual warfare Well then the words agree There are some peculiar difficulties in the 4th verse But we shall handle them in their own place Doct. That none can groan and long for Heaven but those who are not found naked but Clothed with a Gospel Righteousness The Apostle limiteth it to them In this point I shall handle three things 1. What is a Gospel Righteousness 2. That this carryeth the notion of a Garment to cover our nakedness and shame 3. Why none but they can groan and earnestly desire to be Clothed upon with the House which is from Heaven 1. What is a Gospel Righteousness 'T is Christs reconciling and renewing grace with new obedience resulting from both Or Justification Sanctification and New Obedience 1. Justification is requisite to Eternal Life Therefore called Justification unto Life Rom. 5.18 Tit. 3.7 Being Justifyed by his grace we are made Heirs according to the hope of Eternal Life and this is also represented by Cloathing The taking away of sin is the taking away our filthy Garments or the covering of our nakedness And the applying the Righteousness of Christ 't is as the investing of us with change of Raiment Zech. 3.4 Take away the filthy Garments from him and unto him he said I have caused thine iniquity to pass from thee and I will clothe thee with change of Raiment Christ taketh away our sin by pardon and withal adorneth the sinner with his Righteousness and with holiness in the sight of God There is no getting the Blessing but in the Garment of our Elder Brother 2dly Sanctification is requisite in order to Glory For without holiness no man shall see God Heb. 12.14 And this is the Ornament wherein the inward man of the Heart is decked and adorned that it may be comely in the sight of God 1 Pet. 3.4 As we cover the nakedness of our Bodies from the sight of men so we must cover the nakedness of our Souls in the sight of God Now thought it be hidden from man yet it is not hidden from the Lord We must see that he find us not in our nakedness neither destitute of grace nor of the Righteousness of Christ. Well then it is not enough to look after the Righteousness of Justification but of Sanctification The one is founded on the Blood of Christ the other is wrought in us by the Spirit of Christ 1 Cor. 6.11 And the application of Christs Blood and the gift of the Spirit are inseparably conjoined both in the dispensation of God and the desire of a poor anxious Soul 1 Joh. 1.9 The one doth away the guilt of sin as it rendreth us obnoxious to Gods just wrath and the other the filthiness and power of sin as it tainteth our faculties and actions and rendreth us unacceptable and unserviceable to God Christ came to restore us to the favour of God and to restore his Image in our Hearts that the plaister might be as broad as the sore If Christ should free us only from the guilt of Sin he would perform but half our cares he would provide for our impunity but not for our holiness and serviceableness to God Our misery lay in our sinfulnes as well as our liableness to wrath Therefore Christ came to change our natures as well as to reconcile our persons to God 3dly New Obedience or Sanctification acted as well as infused is a part of those Garments of Salvation wherewith we are Clothed For the Gospel saith 1 Joh. 3.7 He that doth Righteousness is Righteous That is declareth that he is Righteous in Christs Righteousness and Sanctified by his Spirit And that this Godly and Righteous Life is necessary to the expectation of Glory and Blessedness appeareth by that 2 Pet. 3.11 What manner of persons ought we to be in all Holy conversation and Godliness Let Conscience speak when it reflecteth upon this how meet it is that we should Glorifie God in the duties of holiness if we would be glorified with him and that we should Glorifie him in all the points of obedience and not in one only For he saith in all Holy Conversation and Godliness in the outward carriage and secret practice in Common affairs and duties of immediate worship in Adversity Prosperity grace exercised and discovered in the lives of Gods people is a part of these Garments wherewith our nakedness is covered Psal. 132.9 Let thy Priests be Clothed with Righteousness 2dly This carryeth the notion of a Garment to cover our nakedness and shame 1. Sin and shame came in together and there is no man born Clothed but stark-naked and hath nothing wherewith to cover his shame before God Adams nakedness was an Emblem of it Gen. 3.11 I was afraid because I was naked and I bid my self We must not only look to the outward nakedness but the inward Adam was naked before and knew that he was so But till they had sinned they were not ashamed Gen. 2.25 our Bodies were Gods own handy work and Apparel in Innocency was but as a Cloud to the Sun Therefore while our first parents were apparelled with the Robe of Innocency they felt no shame all things were honest and comely and Glorious enough without a covering both in the sight of God and themselves no cause of shame either before God or betwixt themselves But when divested and stripped of this Spiritual apparel then Adam was ashamed hid himself from God and till they be Cloathed neither he nor his Posterity can come into his presence with any comfort Another Emblem of this we have in Aaron's stripping the Israelites of their Jewels and Ornaments Exod. 32.25 When Moses saw that the peole were naked for Aaron had made them naked to their shame among their enemies It is not meant barely of Aarons stripping them of their Jewels and Ornaments that was but a type of their nakedness and deformity which was uncovered before God what should Moses kill the Israelites because Aaron had taken away their Jewels And what great matter of disgrace was it among the enemies That the Sons and Daughters of Israel should want ear-rings But the meaning is Aaron had cast them out of Gods protection who was offended and provoked by their sin Another suitable expression is Hosea 2 3. I will set
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and
present life requireth many ministries and services at our hands Besides sinful distractions there are many worldly occasions to divert us but then 't is our work and our wages to see God our business and blessedness to study divinity in the Lambs face John 17.24 That they may be where I am and Behold my Glory 'T is our constant work in Heaven to admire and adore God in Christ. The difficulties and distractions are removed and that mass of Flesh which we then carry about us will be then no clog to us 1 Cor. 6.13 Meats for the belly and the belly for meats but God shall destroy both it and them Nature calleth for them and in this life there is an absolute necessity of them but the necessity and use shall cease the Spiritual body will need no other supplies and put us upon no other Imployments than the loving pleasing and serving of God All the things which we shall see will leave more sweet enlivening and powerful Impressions on us than possâ—bly now they can because we shall understand them better and have more leisure to attend upon them 3. Our presence with him shall be perpetual We shall meet never to part more 1 Thes. 4.17 We shall be for ever present with the Lord. Wicked men shall see Christ for they must appear before his Tribunal but they shall see him to their confusion Rev. 1.7 Every Eye shall see him and they that have pierced him shall wail because of him But the Godly shall see him to their Consolation Job 19.26 I know that my Redeemer liveth and with these Eyes I shall see him The one shall see him as their Judge the other as their Saviour but the chiefest difference is the one shall see him for a while and then be banished out of his presence Matth. 25.41 depart ye cursed There is a dispute whither paena damâ—i or Paena sensus be the greatest I cannot determine such nice points The sense of pain is from the wrath of God Conscience reflecteth upon our loss the Agents are not to be compared yet on the other side the object is greater the thing lost is God himself 'T is the creature that is pained but I am sure the loss will be much greater than now we apprehend it to be for the present we do not value communion with Christ we have other things wherewith to entertain our Souls there are no pleasures of the flesh to abate and divert the sense of our loss nothing left but the vexing remembrance of our own folly and perverse choice which will torment us for ever but now to be received into Christs presence and ever abide with him how great is the Happiness 4. The person whom we see and with whom we be present he is our best friend 'T is with Jesus Christ who is the life of our lives and the whole felicity of his people as long as the Church is without him she cannot take full contentment What doth the Spouse esteem when she seeth him not to whom she is espoused What can delight the wife when the husband is absent What comfort when they want the presence of Christ to whom their Souls cleave When the Church is here upon Earth she heareth much of Christ he is evidently set forth before their eyes in the Word and Sacraments but we do not see him face to face we do not injoy his presence nor his Immediate Imbraces The Church is left upon earth but Christ is received into Heaven with his Father we believe in him now rejoyce in him now when we see him not 1 Pet. 1.8 But how shall we love him when we see him and see him glorious in our nature and injoy him by seeing Hearsay and report could not convey such a knowledge and report as this personal experience as they said John 4 42. Now we believe not because of thy saying but we have seen him our selves Here is but a sight at Second hand as the Queen of Sheba 1 Kings 10.17 It was a true report which I heard in my own land of thine acts and thy wisdom but when I came and mine eyes had seen it the half was not told me We believe the report of Christ in the Word but when we come to see him we shall find that prophesy was but in part the one half was not told us however sight is the more precious because faith went before we believed him a Saviour and now we find him to be so How glad was Simeon when he had Christ in his Arms Luke 2.29 30. Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation 5. The Place and the Company where we shall be present with him The place is glorious the Heaven of Heavens must contain him Acts 3.24 The Earth is not a fit place for his glorified body nor for us to converse with him in his glorified estate We shall be there where God dwelleth and where he hath designed to manifest himself to his People and amongst the Servants of the Lord shall we ever remain Heb. 12.22 23. To an innumerable company of Angels to the general Assembly and Church of the first born which are written in Heaven and to God the Judg of all and the Spirits of just men made perfect A choice company picked and chosen out of the World to be objects of his grace In this Council of Souls we are to abide for ever Use. Let us often think of this Blessed Estate what it is to be present with the Lord among his Holy Ones to be called to Heaven as Witnesses of his glory The Queen of Sheba said of Solomon 2 Kings 8.10 Happy are the men that stand in thy presence They that stand before the Lord and see his glory are much more happy Zacheus being a little Man pressed to see Christ upon Earth and got upon a Sycamore Tree The Wise men came from the East to see him in his Cradle 'T is our burden in the World that the Vail of the Flesh and the Clouds of Heaven interpose between us and Christ that there is a great Gulph between us and him which cannot be passed but by Death That Christ is at a distance therefore our Enemies so often ask us Where is your God But then when we are in his Arms then we can say Here he is here is he whom we loved here is he in whom we trusted Then our Redeemer shall be ever before our Eyes to remember us of the grace purchased for us and we are as near him as possibly we can be we dwell in his Family and abide in his House David envyed the Swallows that had their Nests about the Tabernacle He telleth us Psal. 64.10 One day in thy Courts is better than a thousand elsewhere Now you shall be always before the Throne and look upon Jesus so as to live on him This sight shall ravish and content your hearts The Three Children walked comfortably in the Fiery
for an instance to strike an Officer is more than to strike a private man a King more than an ordinary Officer thence it cometh to pass that a sin committed against God doth deserve an infinite punishment because the Majesty of God is infinite and therefore eternal Death is the Wages of sin But on the other side the greatter God is and the more glorious the greater obligation lyeth upon us to love him and serve him and so that good which we do for his sake is the more due and God is not bound by any right or Justice from the merit of the action its self to reward it for here the greatness of the object lesseneth the action for be the creature what he will he oweth his whole self to God who is placed in such a degree of eminence that we can lay no obligation upon him so that he is not bound by his natural Justice to reward us but only inclined so to do by his own goodness and bound so to do by his free promise and covenant of grace Aristotle said well that Children could not merit of their Parents and all their kindness and duty they performed is but a just recompense to them from whom under God they have received their being for right and merit strictly taken is only between those who in a manner are equals if not between Children and Parents certainly not between God and man Well then though sin deserveth punishment yet our good works deserve not their reward That grace which first accepted us with all our faults doth still Crown us and bestow all that honour and Glory which we expect at Christs coming But what respect then have our works to our reward Answer 1. They render us a more capable object of Gods delight and approbation For surely the holy God delighteth in his Faithful Servants Matth. 25.21 Euge bone serve Conformity to his nature and will suiteth more with his holiness than sin and disobedience 2. They qualify us and make us more capable of the rewards of his Gospel Covenant which requireth that we should accept of our Redeemers mercy and return to our obedience and continue in that obedience that the Righteous Judge may put the Crown upon our heads in that day 2. Tim. 4.7 8. 3. Works are produced as the undoubted evidence of a sound Faith they are a demonstration à signis notioribus as most conspicuous and so fit to justify believers before all the World the sprinkling of the Blood on the door posts signifieth there dwell Isralites So such an uniform course of Holiness shews that Faith is rooted in them 4. They are a measure of the degree of the reward for 2. Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Not only Glory but great Glory with great measure So far we may go safely and less we cannot unless we would infring a care of Holiness VSE Oh then let us take heed what we do in the Body whether we sow to the Flesh or the Spirit Let us be sure that our seed be good if we would expect a good crop Now 't is seed time but then is the harvest works will be enquired after 'T is not our voice but hands like as Isaac the voice is Jacobs but the hands are the hands of Esau. Nothing will evidence our sincerity but a uniform constant course of self denying obedience 1. An uniform course it must be A man may force himself into an act or two Saul in a rapture may be among the Prophets A man is Judged by his course and walk A Child of God may be under a strange appearance for an act or so you can no more Judge of them by that than you can Judge of the Glory of a street by a sink or kennel On the otherside men may take on Religion at set times as men in an Ague have their well days the fit of lust or sin is not always upon them Psa. 106.3 Blessed are they that keep Judgment and he that doth Righteousness at all times When a mans Conversation is all of a piece his course is to please God in all places and in all things not by Starts and in good Moods 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin for he is born of God An act of voluntary sin is as monstrous as an Hen to lay the Egg of a Crow many mens lives speak Contradictions Saul at one time puts all the Witches to Death at another time hath recourse with a Witch himself Jehu sheweth his zeal against Ahabs Idolatry but not against Jeroboams 2. Constant. There is a Strait-Gate and a narrow way we must enter one and walk in the other there is making Covenant and keeping Covenant Psal. 103.18 To such as keep his Covenant and to those that remember his Commandments to do them Gal. 6.16 As many as walk according to this rule Peace and Mercy shall be upon them and upon the whole Israel of God Faith and obedience are Conditions of Pardon and constant obedience is a Condition of Salvation 3. Self-denyingly acted Good words are not dear Be warmed be cloathed In 1 John 3.16 the Apostle speaketh of laying down our life for the Brethren of opening our hands and bowels for refreshing the hungry and cloathing the naked So proportionably when we take pains to instruct the ignorant exhort the obstinate confirm the weak comfort the afflicted Do you think that Religion lyeth only in hearing Sermons in singing Psalms reading a Chapter or in a few drowsy Prayers or cursory Devotions there are the means but where is the fruit No it lyeth in self denying obedience These are the Acts about which we shall be questioned at the day of Judgment Math. 25. Have you visited have you clothed do you own the Servants of God when the times frown upon them Do you relieve them and comfort them in their distresses Lip labour and Tongue service is a cheap thing and that Religion is worth nothing which costs nothing 1 Sam. 24.24 When we deny ourselves and apparently value Gods interest above our own then our sincerity is most evidenced and every one of us is to consider what interest God calleth him to deny upon the hopes of Glory and whatever it costeth us to be Faithful with God A cheap course of serving God bringeth you none or little comfort certainly a man cannot be thorough in Religion but he will be put upon many occasions of denying himself his ease profit honour and acting contrary to his natural inclinations or Worldly interests those that regard only the safe cheap and easy part do not set up Christs Religion but their own a Christianity of their own making Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his Cross and follow me SERMON XVII 2 Cor. 5.10 That every
man should reverence his own Conscience most So again if the Second be set in the First place if the Judgment of Conscience be preferred before that of God what will be the issue but the hardening of the wicked whose blind Conscience is set in the place of God Pro. 16.2 All the ways of a man are clean in his own Eyes but the Lord weigheth the Spirit 2. To forâ—ify our patience A man must be approved of God though his own heart speaketh bitter things to him the Sentence of God is to be sought in his word If he mindeth his duty seeketh after grace more than peace is resolved to approve himself to God though he cannot yet assure his heart before him let the general comforts of Christianity incourage him to wait Duty thoroughly followed will bring peace in time We must absolutely endeavour to seek the First Again if we have First and Second we must be thankful though we want the Third and well satisfied if approved of God though disesteemed of the World we must submit to Gods Providence and bear out burden of reproach if we cannot overcome prejudices however we must do nothing to feed it nothing to procure it USE of all 1. Let us study to approve our selves to God before whom we and all that we do are manifest sincerity beginneth there seeketh the approbation of God He is commended whom God commendeth 1 Cor. 10.18 Our final Sentence must come out of his mouth Next let us look to this that we Glory not in appearance but in heart that we may have the solid rejoycing of Conscience Job 27.6 My heart shall not reproach me till I die Faith Love and Hope will only give us that Not external priviledges Oh then let us keep up the Majesty of our profession that so we may have a Testimony in the Consciences of men it will be our safety In the primitive times they invested Christians with Bears Skins and then baited them as Bears So Satan is first a Liar and then a Murtherer 1 Joh. 2.4 USE 2. Here is something to defend the poor Ministers of Christ Jesus I trust you desire to Glorify God and save Souls and that out of hope fear and love Some Glory in outward advantages only their Church priviledges but I trust we can Glory in heart They burden us with Imputations No enemies next the Devil are like Minister to Minister ab implacabilibus odiis Theologorum libera nos domine We all own the same Bible believe the same Creed are Baptized into the same profession if any be more serious in it than others should they therefore be discountenanced If it be their desire to save Souls and guide them to their Eternal rest 't is ours also So far as they Glory in Heart we do even as they SERMON XX. 2 Cor. 5.13 For whether we be besides our selves it is to God or whether we be sober it is for your cause PAul glorying in his fidelity was charged by the false Apostles with two things 1. That he was Proud 2. Mad. The First objection is answered verse the 12 th The Second in the Text. As to the charge of Emotion of mind or madness 1. There is a seeming concession or taking their charge for granted if it be madness it is for God His reply is that he had spoken these things for Gods Glory and their Salvation If I extol my Ministry which you count madness 't is for the Glory of God that the Gospel be not brought into contempt if I speak humbly of my self as becometh sober men it is for your profit 2. By way of correction he sheweth the true cause of it which was an high constraining love to Christ verse 14 th Observe in the Text two points 1. That carnal men count the Holy Servants of God to be a sort of mad-folks 2. That a Christian in all postures of Spirit aimeth at the Glory of God For the First point 1. I shall shew you that it is so 2. I shall enquire what it is in Christianity that is usually counted madness 3. The reasons of it 4. To shew how justly this may be retorted To shew that 't is a perverse Judgment and censure which rather belongeth to themselves than those that fear God 1. That it is so the Scriptures evidence 2 Kings 9.11 When God sent a Prophet to anoint Jehu the Captain said Wherefore came this mad-fellow to thee Gods Messengers have been so accounted from time to time So Jeremiah by Shemajah this man is mad and maketh himself a Prophet that thou shouldest put him in prison and in the stocks The same thought Festus of Paul Acts 26.24 Too much learning hath made thee Mad. I am not Mad Most Noble Festus but speak the words of truth and soberness Yea the Lord Jesus himself could not escape this imputation no not from his own Kinsmen for when he was abroad doing good and promoting the affairs of his Kingdom and constituting Apostles 't is said Mark 3.21 When his friends heard of it they went out to lay hold of him for they said he is besides himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we be besides our selves Another time his enemies John 10.20 Many of them said he hath a Devil and is Mad why hear ye him And still in all Ages the zealous are counted frantick fanatical heady rash furious and men besides themselves because they have intirely given up themselves to do the will of God whatever it costs them 2. What is that in Christianity which is usually counted madness What it was in Paul Interpreters agree not Grotius thinketh his enemies did upbraid him with his extasies he was converted by a trance and rapture whereof he giveth an account 2 Cor. 12.1 2 3 4. c. Others his self-denyal Paul had no regard to himself his great purpose was to serve God and the Church as here he professeth he was ready to be accounted Mad or Sober so God might be glorified and their profit promoted Some his acting or speaking in zeal above that which is ordinarily called temper and sobriety which is indeed the dull pace of the World Certainly Paul was an extraordinary person and had a deep sense of the other World and therefore the carnal will be no fit Judges of his Spirit But most simply and agreeable to the context to speak this largely of himself seemed to them to be the work of a distracted or foolish person And so 2 Cor. 11. I would to God you could bear with me And verses 16 17. I say again let no man think me a fool if otherwise yet as a fool receive me That I may boast my self a little If it had been for his own honour the objection would have force But what he did herein he meant for the Glory of God and the Gospel But that which is counted madness ordinarily in Christians is either seriousness in Religion When men will
condemned by the world But how shall Wisdom be justified by us Answ. 1. By disclaiming and renouncing them who Adopt Fooleries into their Religion and betray it to the scorn of all considering men In this class and rank I put the Papists and the Quakers The first by a Pageantry of many ridiculous Ceremonies have so disguised the Christian Religion that it is made Contemptible Therefore is it that where this Religion hath most absolutely commanded Atheism aboundeth for the heart of a rational man can find no satisfaction in these things nothing of the Majesty of God and the power of his Ordinances where they are made so sense-pleasing and accommodated with such worldly Pomp and silly Rudiments which can only prevail upon the weaker sort of Spirits The more knowing and searching wits cannot but secretly scorn those things in their hearts and therefore no other Religion being allowed and countenanced they lie under a dangerous Temptation to Atheism and Unbelief The other sort are the Quakers a sort of People whose Principles are not yet fixed but in the forming being of a vertiginous spirit are a ready prey for Sathan and fit instruments for him to work by to the great disturbance of Religion or to disgrace and shame it and betray it to scorn Now the main of what their Religion hitherto hath been is to teach men to cast away their Bands and their Cuffs and the trimmings of their Garments and to deny Civilities and to teach men to say thou these make Religion ridiculous and prostitute Scripture phrase to scorn and by them the way of truth is evil spoken of 2. By pleading for it Surely Godliness is not madness but the highest Wisdom This Argument will clear it Wisdom lieth in the fixing of a right end and the choice of apt and good means and a dexterous pursuit of these means These things are evident to reason Now in all these respects there is not a wiser man than a godly man and the more godly he is the more he excelleth in Wisdom And therefore folly and madness can no more be ascribed to godliness than heat to the Snow or cold to the fire 1. He fixeth upon an higher end than all the rest of the world doth which is the pleasing glorifying injoying God Alas what 's the heaping up of wealth the getting of a little honour or designing to wallow in ease and pleasure as to these things He is wiser that is wise to Salvation 2 Tim. 3.16 That chooseth God for his portion God hath given him counsel in his Reins All the Wisdom of the world is Earthly Sensual and Devilish Jam. 1.3 Others are Foolish and Madmen Who are wiser They that run after painted Butterflies or spend their time in making Clay-pies like Children or sucking at the dry Breast of the Creature or those who are able to govern Commonwealths or do things for publick good Who are wiser They that can pass by their worldly designs to carry on their Heavenly Or they that are wise for the present and Fools to all Eternity 2. He chuseth apt and sit means He takes not an uncertain course in the world but goeth by the certain rule of Gods Word Deut. 4.6 Keep them and do them for this is your Wisdom Jer. 8.9 They have rejected the Word of the Lord and what Wisdom is in them And the Testimony of the Lord is sure making wise the simple Psal. 19.7 The more a man keepeth to the Word of the Lord the more wise and as far as he abateth he sheweth foâ—ly and madness as others do 3. For diligent pursuit being heedful Eph 5.15 See then that ye walk circumspectly not as Fools but as Wise Avoiding what may be a snare they are true to their end by being serious and diligent Eccl. 10.2 A wise mans heart is at his right hand by self denyal spareth no cost selleth all for the Pearl of great Price Matth. 13. Though to despise the Delights and Honours and Pleasures of the world seemeth the greatest folly and madness to Carnal men Nothing venture nothing have Rom. 8.6 To be Carnally minded is death and to be Spiritually minded is life and peace He loseth something but getteth much better If a man should keep his money by him and neglect a gainful purchase that would yield him an hundred fold this would be accounted folly among worldly wise men what is their course who venture death and eternal Destruction rather than be at the pains to save their Souls 3. Let us wipe off â—his reproach by our Conversations Not by abating our zeal and diligence in the Heavenly life but by a prudent behaviour giving no occasion by any ridiculous actions of ours to blemish the Holy Profession I 'le urge but this one Argument that a Christian is to shew forth the vertues of God or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises of God 1 Pet. 2.9 as an Image is to represent the Party Now the vertues of God are chiefly three Wisdom Power and Goodness A Christian is to shew forth Gods Power by his reverence and awfulness not daring to do any thing that God hath forbidden His Goodness of benignity by his delight and readiness of obedience as his beneficial goodness so his moral Goodness by our Holiness 1 Pet. 1.16 Be ye holy for I am holy So also his Wisdom we shew he is Wise by whose Counsel we are guided and wait on God for the direction of his Word and the Spirit will help you to do it Jam. 1.5 If any man lack wisdom let him ask it of God who giveth liberally and upbraideth no man Use 3. Is Caution to Carnal men Let them forbear the censures of the Godly and study their own case we charge them with madness and folly not to upbraid them but to convince them not out of Malice as they do but compassion that they may repent and grow wise to Salvation Repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning to our wits again What is that 1. When you begin to be serious When the Conversion of the Gentiles to the Christian Faith is Prophesied of 't is said Psalm 22.27 All the ends of the Earth shall remember and turn to the Lord. As long as men are thoughtless and mindless of Heavenly things they know not what they do but are as men sleeping and distracted not making use of the common light of Reason or those Principles which are ingrafted into the hearts of all men What am I Who made me What do all these Creatures proclaim all that I can see and feel but an Eternal Power Have I any Interest in him Alas they went on madly before sleeping in the lap of Carnal Pleasures when the Philistines were upon them or else plunging themselves in a gulph of business and worldly distractions and there they lie in the deep waters till they be ready to sink to the bottom Oh remember and return you are undone for ever if you do not escape out
is of this Nature and when it is strong and vigorous it will make strong and mighty impressions upon the heart no opposition will extinguish it Waters will quench fire but nothing will quench this love Rom. 8.37 Nay in all those things we are more than conquerors through him that loved us There are two sorts of tryals that ordinarily carry away Souls from Christ the first is from the left hand from crosses these carry away some but not all though the stony ground could not yet the thorny ground could abide the heat of the Sun yet the Second sort of tryals the cares of the World the deceitfulness of riches and voluptuous living which are the Temptations of the right hand will draw away unmortified Souls and choak the Word Pleasures Honours Riches are a more strong and subtile sort of Temptations than the other But yet these are too weak to prevail with that heart which hath a sincere love to Christ planted in it They will not be tempted and inticed away from Christ If a man would give all the substance of his house such a Soul will be faithful to Christ and these offers and treaties are in vain If love be true and powerful 't is not easily ensnared but rejects the allurements of the World and the flesh with an holy disdain and indignation all as dung and dross that would tempt it from Christ Phil. 3.9 And these essays to cool it and divert it and draw it away are to no purpose Well then this warm love to Christ is the hold and bulwark that maintaineth Christs Interest in the Soul The Devil the World and the Flesh batter it and hope to throw it down but they cannot nothing else will serve the turn in Christs room 3. Whence love to Christ cometh to have such a force upon us or which is all one how so forcible a love is wrought in us I answer 1. Partly by the worth of the object And 2. Partly by the manner how it is considered by us and applyed to us 1. From the worth of the object When we consider what Christ is what he hath done for us and what love he hath shewed therein how can we choose but love with such a constraining unconquerable love as to stick at no difficulty and danger for his sake The circumstances which do most affect our hearts are these our Condition and Necessity when he came to shew this love to us we were guilty sinners in a lost and lapsed estate and so altogether hopeless unless some means were used for our recovery kindness to them that are ready to perish doth most affect them Oh how should we love Christ who are as men fetched up from the Gates of Hell under sentence of condemnation when we were in our blood Ezek. 16. Had sold our selves to Satan Isa. 52.3 Cast away the mercies of our Creation and had all come short of the Glory of God Rom. 3.23 When sentenced to death John 3.18 And ready for execution Eph. 2.3 Then did Christ by a wonderful act of love step in to rescue and recover us Not staying till we relented and cryed for mercy but before we were sensible of our misery or regarded any remedy then the Son of God came to die for us 2. The astonishing way in which our deliverance was brought about by the incarnation death shame blood and agonies of the Son of God Who was set up in our natures as a glass and pledge of Gods great love to us 1 John 3.16 Hereby perceive we the love of God because he laid down his life for us We had never known so much of the love of God had it not been for this instance He shewed love to us in Creation in that he gave us a reasonable Nature when he might have made us Toads and Serpents He sheweth love to us in our daily sustentation in that he keepeth us at his expence though we do him so little service and do so often offend him But herein was love that the Son of God himself must hang upon a cross and become a propitiation for our sins We now come to learn by this instance that God is love 1 John 4.8 What was Jesus Christ but love incarnate love born of a Virgin love hanging upon a cross laid in the grave love made sin love made a curse for us 3. The consequent benefits I 'le name three to which all the rest may be reduced 1. Justification of our persons Rom. 5.1 Being justified by faith we have peace with God And Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And Rom. 5.9 Being justified by his blood we are saved from wrath through him To be at present upon good terms with God and capable of Communion with him and access to him with assurance of welcome and audience To have all acts of hostility cease this is to stop mischief at the fountain head For if God be at peace with us of whom should we be afraid Then to have sin pardoned which is the great ground of our bondage and terror that which blasteth all our comforts and maketh them unsavory to us and is the venom and sting of all our crosses and miseries the great make-bate between God and us Once more to be freed from the fear of Hell and the Wrath of God which is so deservedly terrible to all serious persons that are mindful of their Condition So that we may live in an holy security and peace Oh how should we love the Lord Jesus who hath procured these benefits for us 2. To have our natures sanctified and healed and freed from the stain of sin as well as the guilt of it and to have Gods impress imprinted upon our Souls this is also consequent of the death of Jesus Christ Eph. 5.26 That he might sanctify and cleanse it by the washing of water And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works So that being delivered from the thraldom of sin which is a great ease to a burdened Soul and fitted for the service of God for Christ came to make a people ready for the Lord to be cleansed from all filthiness of flesh and Spirit and to have a Nature Divine and heavenly Let diseased Souls desire worldly greatness swine take pleasure in the mire and ravenous beasts feed on dung and carrion An inlarged Soul must have those higher blessings and looketh upon holiness not only as a duty but a great priviledge to be made like God and made serviceable to him This is that which indears their hearts to Christ he hath loved us and washed us from our sins in his own blood that we might be Kings and Priests unto God Revel 1.5 3. Eternal Life and Glory 1 John 3.1 2. Behold what manner of love the Father hath shewed us That we should be called the Sons of God It doth
us good or bad men Men are as their love is We are not determinated from our knowledge but our affections a man may know evil and yet not be evil he is a carnal man that hath carnal desires love is the inclination and bias of the will Such as a man is so is his love a mans heart is where his love is rather than where his fear is 'T is love transformeth the heart it changeth us into the nature of what is loved This is the difference between mind and will The mind draweth things to it self and refineth and purifieth them But the will followeth the things it chooseth and is drawn after them made like them As the wax receiveth the stamp and impression of the seal Carnal objects make it carnal and earthly things earthly and Heavenly things Heavenly The love of God godly Psa. 115.8 They that make them are like unto them so are all they that put their trust in them stupid senless as their Idols Love transformeth into the things we love Therefore without love all is nothing 1 Cor. 13.1 3. So much of the Spirit of God as you have so much love For Love to God is the proper gift of the Spirit to all the adopted Sons of God to cause them with filial affection and dependance to cry Abba Father Gal. 4.6 Not always seen in challenging an interest in him as coming in a child-like affection and a Spirit of love 4. The sad consequence of not loving Christ. 'T is no arbitrary matter the Apostle suiteth his threatning to the form of the highest curse among the Jews 1 Cor. 16.22 If any man love not the Lord Jesus Christ Let him be an Anathema Maranatha cursed till the Lord come Suspension from the congregation casting-out giving over all hopes of the party offending and leaving them till the Lords coming There is no hope for you Though you do not hate yet if you love not there is a curse that will never be repealed God made Christs love so exemplary to astonish us with kindness Anathema is too good for him the Apostle cannot express it under a double curse you will be cast out of the assembly of the first born if you repent not 5. Consider what advantages we have by love An interest in all the promises Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity And Rom. 8.28 All things shall work together for good to them that love God And Jam. 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of the World to be rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Faith giveth a right but love a sensible interest We cannot take comfort in the sense till sure of the Condition and qualification our faith is not right till it beget love 6. 'T is not only among the graces but the rewards Intire love is a part of our Happiness in Heaven 't is our only imployment there to Love God to love what we see and possess what we love So that love is the end and final Happiness of man Love is the final act as God is the final object The fear of God is the beginning of Wisdom and love is the perfection of it SERMON XXVII 2 Cor. 5.14 For we thus Iudge that if one dyed for all then were all dead In the words observe two things 1. THe force and operation of love 2. The reason of it For we thus Judge c. In which two things 1. The instance of Christs love to us One dyed for all 2. The means of improving it We thus Judge In the Instance or Argument which love worketh upon you have 1. The act of Christs love He dyed 2. The peculiarity of it to him He alone dyed 3. The benefit that redounds to others One for all 2. The means of improving We thus Judge to wit after due deliberation and thinking upon the matter It Implyeth First Consideration And Secondly Determination 1. Consideration if one if one or since one 't is a suppositional concession if one appointed to dye and accepted in the name of all the rest 2. Determination we so far conclude thence The Determination of the Judgment maketh way for the resolution of the Will The one is formally expressed the other implyed Doct. That Christs dying one for all is the great Instance and Argument that should be improved by us to breed and feed love Here let me enquire 1. What dying one for all signifieth 2. How the great love of God therein appeareth 3. How suited this Argument is to breed that love which God expecteth A Thankful return of obedience 4. In what way this must be improved we thus Judge by considering and judging upon the case 1. What dying one for all signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not only in bonum eorum for the good for all but loco vice omnium in the room and stead of all As appeareth by the double notion by which Christs death is set forth as a ransom and a sacrifice A ransom Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life a ransom for many 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself a ransom for all The ransom was paid in the captives stead therefore if Christ did die as a ransom for us it was not only for our good but in our stead The other notion is that of a Sacrifice Eph. 5.2 He gave himself as a Sacrifice and an offering to God a sweet smelling savour So Heb. 9.26 He appeared to put away sin by the Sacrifice of himself Now the Sacrifice was offered instead of the Worshippers and therefore if Christ were our sin offering he dyed not only for our good but in our stead When the Ram was taken Isaac was let go so the sinner escapeth and Christ was substituted into our room and place he suffered what we should have suffered and died that we may live Deliver him from going down to the pit for I have found a ransom Job 33.24 This dying one for all proveth two things 1. The verity of his Satisfaction 2. The sufficiency of his Satisfaction 1. The verity and truth of his Satisfaction For when all should have died Christ dyed one for all We were all dead with respect to the merit of our sins and the righteous constitution of Gods Law and Christ came to dye one for all he represented our persons and took our burden upon himself and did enough to case us First He represented our persons as a Surety and so took the person of a debtor Heb. 7.22 By so much was Jesus made a Surety of a better Testament Or as a common person appeareth in the name of all that are represented in him That Christ was a common person appeareth by Rom.
calumnies the people of God are represented as strange sort of people unto the World 2 Cor. 6.8 As deceivers and yet true They are reputed as a company of hypocrites and dissemblers all their experiences questioned and scoffed at prophane and wanton wits will be spitting out their venom in every age and Gods people will be Judged according to men in the flesh though they live to God in the Spirit 1 Pet. 4.6 God permitteth it reproach is the soil and dung whereby he maketh his heritage fruitful but yet this is an hiding and disguising the Spiritual life Lastly 'T is hidden under manifold weaknesses and infirmities the best have their blemishes and the most of Christians shew forth too much of Adam and too little of Jesus and so the Spiritual life is carryed on darkly and in a riddle Though the old man of corruption doth not bear sway in their hearts to command direct and order all their actions as formerly it did yet sin is not wholly gone they feel a Law warring in their members Rom. 7.33 And 't is not only warring but sometimes prevailing that they themselves can feel little of the holy life There are some question and life of grace others scorn and scoff at it yet believe it for 't is the great truth revealed in the Scriptures and 't is in some measure felt by sense yea the rays of this hidden and rejected life are often discovered to the World For there are some who by their practices condemn the World live in counter-motion to the corrupt sort of men walk as those that have another Spirit than the Spirit of the World 1 Cor. 2.12 and as those that look for an happiness else where Therefore believe that there is such a life 2. Value and esteem it according to its worth and excellency I mean with a practical esteem as Paul doth counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him Phil. 3.10 That I may know him and the power of his Resurrection Or the vertue of raising him out of sin to the life of grace Oh that is an excellent thing indeed 'T is more to be advanced to this life than to the highest honour in the World This is to live in God to God to have miracles of grace wrought in us every day 'T is the divine power that giveth us all things that pertain to life and godliness 2 Pet. 1.3 Not begun nor carryed on without a daily miracle or a work exceeding the power of nature or the force of the creature life ennobleth all things a living dog is better then a dead Lion to be alive to God when others are dead in sin what a great priviledge is that 3. Deal with Christ about it Come to him he purchased it by his death John 6.51 This is my flesh which I have given for the life of the World To God in sacrifice to us for food Look upon him as one that is possessed of the fulness of the Spirit to work it in all those that come to God by him Heb. 7.25 He is able to save to the uttermost all those that come to God by him for he liveth for ever to make intercession for them That is penitent believers for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit John 5.40 Ye will not come to me that ye may have life If you have a pressing need why should you keep away from him That 's his Quarrel against us that we will not make use of him for this benefit He is best pleased when we have most of it John 10.10 I am come that they might have life and have it more abundantly He would have us not only living Christians but lively He hath appointed Ordinances to convey it to us The word Isa. 55.3 Hear and your Souls shall shall live The Sacraments Psa. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Prayer that we cry earnestly and express our desires of this benefit Psa. 36.9 For with thee is the fountain of life in thy light shall we see light David often calleth upon God as the God of his life Well when we go to God he remitteth us to Christ Christ to the Spirit and the Spirit to the Ordinances there we should observe his drawings and obey his sanctifying motions when he saith Arise from the dead and Christ shall give thee light Eph. 5.14 When more awakned than at another time 4 When we have this life let us Improve it and act grace in all holy obedience unto God Eph. 5.25 If we live in the Spirit let us walk in the Spirit If partakers of the new life of grace we must shew it in our conversations for newness of heart is seen in newness of life USE 3. is to put us upon self reflection and self examination Have we a new life communicated to us 1. If it be so then there is a great change wrought in us 'T is said of Christ he was dead and is alive Rev. 1.18 To him we are conformed Luke 15.24 This my Son was dead and is alive again he was lost and is found So Eph. 2.1 You that were sometimes dead in trespasses and sins yet now hath he quickned Surely when a man is translated from death to life that should be a sensible change as if another Soul dwelt in the same body he is another man to God hath holy breathings after him delights frequently to converse with him in prayer Acts 9.11 Arise and go into the street called straight and enquire in the house of Judas for one Saul of Tarsus for behold he prayeth And Zach. 12.10 I will pour upon the house of David and the inhabitants of Jerusalem the Spirit of grace and supplication He hath a child-like love to God as a Father Gal. 4 6. And because ye are Sons he hath sent forth the Spirit of his Son into your heart crying Abba Father Have a Child-like reverence to him Eph. 5.1 Be ye followers of God as dear Children Illustrate it by that Jer. 35.6 When they set pots of Wine before them to drink we dare not Jonadab our Father commanded us saying ye shall drink no Wine And a Child-like dependance upon him Matth. 6.32 Your Heavenly Father knoweth that ye have need of all these things A Child-like hope from him 1 Pet. 1.3 Who hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead Zeal for him 2 Cor. 5.10 Knowing the terrour of the Lord we perswade men He is another man to his neighbour he carrieth it justly and righteously to all both as to person name and estate and this not by compulsion of conscience but inclination of heart which the Scripture expresseth by loving our neighbour as our selves seeking their good as our own
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
must be heartily bewailed to God While a ship is leaking water we must use the pump and the room that is continually gathering soil must be daily swept the stomach that is still breeding ill humours must have new physick We still make work for pardoning mercy and therefore for repentance and faith 2. From the several things which we ask in asking a pardon 1. For the grant that God would accept of the satisfaction of Christ for our sins and of us for his sake Christ was to ask and sue out the fruits of his mediation Psal. 2.8 And we are humbly to sue out our right For notwithstanding the condescensions of his grace God dealeth with us as a Sovereign and doth require submission on our part Jer. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God The debt is humbly to be acknowledged by the Creature though God hath found out a means to pardon it 2. We beg the continuance of a pardon as in daily bread though we have it by us we beg the continuance and use of it so in sanctification we beg the continuance of sanctification as well as the increase because of the relicks of corruption God may for our exercise make us feel the smart of old sins as an old bruise though it be healed yet ever and anon we feel it upon change of weather accusations of Conscience may return for sins already pardoned Job 13.26 Thou writest bitter things againt me and makest me possess the sins of my youth Sins of youth may trouble a man that is reconciled to God and hath obtained pardon of them Gods Children may have their guilt raked out of its grave and the appearance of it may be as frightful as a Ghost or one risen from the dead the wounds of an healed Conscience may bleed afresh Therefore we need beg as David Psa. 25.6 7. Remember thy mercies which have been of old remember not the sins of my youth nor my transgressions When we are unthankful unwatchful or negligent God may permit it for our humiliation 3. The sense and manifestation Few believers have assurance of their own sincerity God may blot sins out of his book when he doth not blot them but of our Consciences God blotteth them out of the book of his remembrance assoon as we repent and believe but he bloteth them out of our Consciences when the worm of Conscience is killed by the application of the blood of Christ through the Spirit Heb. 10.22 Sprinkled from an evil Conscience David beggeth the sense when Nathan had told him of the grant Psa. 51.12 Restore unto me the joy of thy Salvation Forgive it in our sense and feeling 4. The increase of our sense For it is not given out in such a degree as to shut out all fear and doubt 1 John 4.18 There is no fear in love but perfect love casteth out fear because fear hath Torment he that feareth is not made perfect in love 5. The effects of pardon or freedom from those evils which are the fruits of sin We would have God to pardon us as we pardon others fully and intirely forgive and forget that he would not execute upon us the temporal punishment farther than is necessary for our good Compare 2 Kings 23.26 with Ezek. 33.12 13 14. Either he will not chastise us or if he doth he will sanctify our afflictions when God remits the eternal punishment yet he inflicteth temporal evil not to compleat our justification but to further our sanctification If we knew only the sweetness of sin and not the bitterness we would not be so shy of it Jer. 2.19 Know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee faith the Lord God of Hosts Chastened of the Lord that we may not be condemned 1 Cor. 11 32. 6. A renewed pardon for every renewed sin which we commit 1 John 2.1 My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Assoon as we repent and believe there is a general pardon the state of the person is changed he is made a child of God 1 John 12. To as many as received him to them gave he power to become the Sons of God even to as many as believe in his name John 13.10 He that is washed needeth not to wash save his feet Because by going up and down in the World we contract new defilement He is translated from a state of wrath to a state of grace all sins past are remitted God doth not pardon some and leave others Though Gods pardon be not antedated Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness for the remission of sins that are past And such an one hath free leave to sue out pardon for future sins and so have a greater hold-fast upon God they have a present certain effectual remedy at hand for their pardon that is the merit of Christs blood the Covenant of grace in which they have an interest Christs Intercession and the Spirit to excite them to Faith and Repentance Well then let us fly to Christ for daily pardon as under the Law there were daily sacrifices to be offered up Numbers 28.3 God came to Adam in the cool of the day Gen. 3.8 Reconciliation with man is to be sought speedily Eph. 4.26 Let not the Sun go down on your wrath The unclean person was to wash his clothes before the Evening Our hearts should be humbled within us to think that God is displeased 7. We pray for our pardon and acceptance with Christ at the last day of general Judgment Luke 21.36 Watch and pray that ye may be accounted worthy to stand before the Son of man Some effect of sin remaineth till then as death on the Body So that whil'st any penal evil introduced by sin remaineth we pray that God will not repent of his mercy VSE 2. It sheweth how much we should prize pardon as a special fruit of the Love of God and Christ Rev 1.5 To him that loved us and washed us from our sins in his blood 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins If we be serious we will do so Those that have felt any thing of the burden of sin will entertain the offer of pardon with great thankfulness It is a priviledge welcome to distressed Consciences What man in chains would not be glad
as may suit with Gods honour and appease our guilty fears go to the light of nature it saith it is not in me to the Law 't is not in me only the Gospel revealeth it and there it is learned and discovered The light of nature apprehendeth God placable for he doth continue many forfeited mercies to us and doth not presently put us into our final estate as the faln Angels are in termino presently upon the fall It apprehendeth that God is to be appeased by some satisfaction hence those many inventions of lancing and cutting themselves and offering their Children solo Sanguine Humano iram Deorum Immortalium placari posse The Law that discovered our misery but not our remedy It sheweth us our sin but no way of deliverance from sin and acceptance with God The Law can do nothing for sinners but only for the Innocent It doth only discover sin but exact obedience and drive and compel men to seek after some other thing that may save them from sin and afford them a Righteousness unto Salvation when man was once a sinner the Law became insufficient for those ends Rom. 8.3 It became weak through our flesh 'T was able to continue our acceptance with God in that Condition in which we were first created but after that man by sin became flesh and had a principle of enmity in him against God the Law stood aside as weakened and insufficient to help and save such an one But then the Gospel yieldeth full relief propounding such a way wherein God is glorified and the creature humbled and due provision made for our comfort without infringing our duty that we might be in a capacity comfortably to serve and injoy God who otherwise had neither had a mind to serve him nor an heart to love him Thus Mercy and Justice shine with an equal glory So do also his wisdom and holiness Our necessity is thoroughly remedied and Gods love fully expressed When we were lost Children of wrath under the curse and no hand that could help us then he set his hand to that work which none could touch and put his shoulders under that burden which none else could bear If John mourned when none was found worthy in Heaven or Earth to open the book of visions and unloose the seals thereof How justly might the whole creation mourn because none was found worthy in Heaven or in Earth to repair this disorder till the Son of God undertook it and made himself an offering for sin Oh! Let us give due acceptance and intertainment to this wonderful love and blessed priviledge 2. The happiness of being actually pardoned is exceeding great This is notably set forth by the Psalmist Psa. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile The priviledge of the pardoned sinner is here set forth by three expressions Forgiving iniquity covering sin and not imputing transgression and the manner of delivery is vehement and full of vigour Oh the Blessednesses of the man And 't is repeated over and over again Let us a little view the phrase The Hebrew is who is eased of his transgression Junius qui levatur à defectione It compareth sin to a burden too heavy for us to bear The same Metaphor is used Matth. 11.28 Come to me all you that are weary and heavy laden The second expression relateth to the covering of filth or the removing that which is offensive out of sight as the Israelites were to march with a paddle tyed to their arms that when they went to ease themselves they might dig and cover that that came from them Deut. 23.14 You have the Law and the reason of it For the Lord thy God walketh in the midst of the camp therefore shall thy camp be holy that he see no unclean thing in thee The third expression is To whom the Lord imputeth not sin That is doth not put sin to their account Where sin is compared to a debt as it is also Matth. 6.12 Forgive us our debts as we forgive our debtors So that sin is a burden of which we should seek to be eased filthiness which we should get to be covered debts which we should get to be discharged Oh blessed we when it is so when God lifts off from our shoulders the burden of the guilt of sin covereth this noysom filthiness which maketh us so loathsom to him and quits the debt and plea which he had in Law against us This forgiving or lifting of the burden is with respect to Christs merit on whom God laid the iniquities of us all Isa. 53.6 This covering is with respect too the adjudication of Christs Righteousness to us which is a covering which is not too short This not imputing is with respect to Christs mediation or intercession which in effect speaketh thus what they owe I have paid Oh the Blessedness of the man You will apprehend it to be so what a burden sin is when it is not pardoned Carnal men feel it not for the present but they shall hereafter feel it Now two sorts of Conscience feel the burden of sin A tender Conscience And a wounded Conscience 'T is grievous to a tender heart that valueth the love of God to lie under the guilt of sin Psa 38.4 Mine iniquities are â—one over my head as a burden too heavy for me Broken bones are sensible of the least weight So Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold of me What kind of hearts have they who can sin freely and without remorse Is it nothing to have grieved the Spirit of God and violated his Law and rendred our selves obnoxious to his wrath A wounded Conscience feeleth it also There is a domestick tribunal which we carry about with us where ever we go as the Devils carry their own Hell about with them though not now in the place of torments Pro. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can bear Natural courage will bear up under common distresses which lie more without us but when the Spirit its self is wounded what support under so great a burden Ask Cain and Judas what it is to feel the burden of sin all sinners are subject to this and this bondage may be easily revived in them a close touch of the word will do it a sad thought a pressing misery a scandalous sin a grievous sickness a disappointment in the World there needs not much a do to put a sinner in the stocks of Conscience As Belshazzar that saw but a few words written on the wall and his countenance was changed and his thoughts troubled him So that the joints of his loins were loosed and his knees smote one against another Again 't is filthiness which rendereth you odious in the sight of God we our selves cannot endure our selves when serious John 3.20