thereunto Rom. 7.23 But I see another law in my members warring against the law of my mind We think and speak too gentle of sin when we think it a tame thing that worketh not till it be irritated by the suggestions of Satan No 't is like a living fountain that poureth out its waters tho no body come to drink of them 't is irritated by the law of God many times and the motions of the spirit these corrupt humors within us are in a continual fermentation Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Temptations only make them more violent 2. Hindring us from that which is good either it draweth away the heart from duty or distracteth the heart in duty it draweth away the heart from duty Rom. 7.21 I find then a law that when I would do good evil is present with me It abateth the edg of our affections discourageth us by many unbelieving carnal thoughts and so the heart is drawn away from God that sin may the more domineer or distracting our minds in duty Ezek. 33.31 Their hearts go after their coveteousness filling our minds with thoughts of the world vain pleasures revenge turneth our duties into sins 3. The sad consequence of letting sin alone When sin is not mortified it groweth outragious and never ceaseth acting till it hath exposed us to shame before God Men and Angels or hardneth us in a carnal careless course Lusts let alone end in gross sins and gross sins in a casting off all Religion Love of pleasures let alone will end in drunkenness and uncleanness Envy in murther and violence Judas allowed his Covetousness that brought him to betray his Master Gehazi first blasted with Covetousness then with asking a Bribe to Gods dishonour then with Leprosie so became a shame and burden to himself Annanias and Sapphira taken off by a sudden Judgment The Devil loveth by lust to draw us into sin and by sin to shame and by shame to horror and despair sin is no tame thing But do the people of God run into such notable excesses and disorders Yes when they let sin alone and discontinue the exercise of mortification witness David that run into lust and blood and Peter into curses and execrations Solomon into sensuality and idolatry old sins long laid asleep may awaken again and hurry us strangely into mischief and inconvenience 3. In regard of grace received 1. The grace of justification Relyance upon the Righteousness of Christ for Justification doth not shut out the work of Mortification but conduceth much towards it it doth not exclude it for the justified must be mortified it pleadeth for it Grace teacheth us to deny ungodliness Tit. 2.11 That sin may be mortified and put to death for Christs sake Christ was crucified and put to death for our sakes God doth not require it in point of Soveraignty but pleadeth with us upon terms of Grace Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our lusts Grace thought nothing too good for us not the Blood of Christ nor the Favour of God not the Joys of Heaven and shall we count anything too dear to part with for Graces sake Mortification is an unpleasing task but Grace commands and calls for it and that with such powerful Oratory as cannot be withstood 2. In regard of the Grace of Sanctification To exercise it preserve it and increase it 1. That we may exercise it to that end for which it was given to us It was given to us to avoid sin 1 John 3.9 Whosoever is born of God dtoh not commit sin for his seed remaineth in him and he cannot sin because he is born of God and 1 John 5.18 We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and the wicked one toucheth him not There is a seed and principle within us to curb and restrain sin too and keep us from falling into the power of the Devil or being brought back into our old bondage this other principle was set up in us on purpose as to excite unto what is good so also to abate the power of sin as the way to destroy weeds is to plant the ground with good seed and 't is given us as a bridle actually to restrain the exorbitances and hold it in when it flyeth out now this grace of God will be in vain unless it be used to such a purpose and one of Gods most precious gifts would lie idle therefore we should act it or walk in the spirit that we may not fulfil the lusts of the flesh 2. Preserve it in power and vigour For the life of grace dependeth very much upon the dying of sin as health and strength in the body cometh on as the disease abateth 1 Pet. 2.24 That we being dead unto sin might be alive unto righteousness But as the life of sin increaseth Grace languisheth and withereth and is ready to die Rev. 3.2 The flesh and the spirit are contrary and always are incroaching upon one another and there is this advantage on the flesh's side that it is a native not a foreigner home-bred plants which the soil-yieldeth naturally without any tillage as Nettles will sooner preserve themselves and get ground upon better plants because the earth bringeth them forth of its own accord or as water heated the cold is natural to it and will prevail against the heat unless it be driven out by a constant fire whether the prevalency of sin doth weaken Grace effective or meritorie by its malignant influence or as deserving such a punishment from God I will not now dispute but weaken it it doth that is clear by experience for tho Grace be planted in us by God 't is not settled in such an indivisible point as that it cannot be more or less there is a remission of degrees Matth. 24.12 The love of many shall wax cold Faith may grow sick and weak there are soul-distempers as well as bodily and then a man is altogether unfit for action and performeth duties in a very heartless and uncomfortable fashion therefore still we must be mortifying sin 3. That we may increase it Grace is not only Donum a Gift to be preserved but Talentum a Talent to be improved and increased upon our hands that we may be the more fit to glorifie God that appeareth by the many excitations in Scripture to growth 2 Pet. 3.18 But grow in grace and in the knowledg of our Lord and Saviour Jesus Christ. 'T is not enough to maintain that measure of Grace which we have already received but we must get more always look after the growth of it in our selves and indeed the one cannot be done without the other there is no possibility to keep what we have unless it be improved he that roweth against the
will without which it would lie sluggish and idle or like a Chariot without wheels and horses or a Bird when her wings are clipped therefore the Holy Ghost stirreth up these affections and our heart within us makes us willing and this bringeth the Soul to God for no other can give us satisfaction but he alone And the difficulties of Salvation are so many that we cannot overcome them but in his power and strength Now sense of wants and an earnest desire of a supply will ordinarily put words into a mans mouth and affections beget expressions Yet because many accidental reasons may hinder it the weight of Prayer is not to be layed so much upon the expression as the affection if there be a strong and an earnest desire after grace it will make us express our selves to God in the best manner that we can As long as you Pray for necessary graces and other things in subordination thereunto and can heartily groan and sigh to God for what you want with respect to your great end the Prayer is well performed there may be a great petulancy and extravagance of words where there is not a good and an honest heart vain bablings without faith or feeling or spiritual affection 4. 'T is not to be understood as if all that pray graciously had the spirit in a like measure or the same persons always in the same measure No the wind bloweth where it liâ—â—eth John 3.7 And he giveth us to will and to do We cannot find the assistance at our own pleasure some have it in a more plentiful others in a scanty measure tho all have iâ— Jesus Christ himself tho he had not the spirit by measure yet he exercised and acted the spirit of Prayer more at one time Luke 22.44 And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly His love to God was always the same but the expression of it different So Gods Children seek Heavenly things with a weaker degree of desire and sometimes with a stronger at sometimes we have the directing work of the Spirit and are not sensible of those earnest and unexpressible groans That is to say we put up our requests for things lawful and useful and most necessary for us at the time but not with that ardour and fervency that we do desire we cannot say that the Holy Ghost doth not assist these Prayers as sometimes the assistance is given us more largely as to the groaning part and men are all in a flame strong and passionate affections do most bewray themselves Sometimes as a spirit of confidence and Holy liberty with our Father and faith is clearly predominant in Prayer at other times repentance and Child-like reverence and fear are altogether in action in the Prayer and there is a great seriousness tho not such life and vigour or strength of faith as grief for sin bemoaning our failings 5. Gifts are more necessary when we joyn with others and are their mouth to God But the Spirit of Prayer is of most use when we are alone and we have nothing to do but to set our selves before the searcher of hearts and draw forth our desires after him when without taking in the necessities of others we present our personal requests to God and lament the defects of our own Hearts and the plague of our own Souls When we pray alone 't is good to observe the workings of our own hearts surely whatever Prayer we make to God we should find it in our hearts 2 Sam. 7.27 Therefore hath thy servâ—nt found in his heart to pray this prayer unto thee Having a deep sense of our wants a real desire of the blessing we ask exercising grace rather than memory and invention pouring out our very Souls to God with sighs and groans rather than words we are liberty there to use or not use the voice to continue speech and break it off and lift up the heart by strong desires to God VSE It informeth us 1. What kind of help we have from the spirit of God in prayer his work is to guide and quicken you First to guide you in Prayer that you may Pray to God in an Holy manner we know not what to pray for as we ought on a fourfold reason 1. As blinded with self-lâ—ve 2. As discomposed by trouble 3. As struck dumb by guilt 4. As straitned by barreness and leanness of soul. 1. As blinded by self-love Oh what strange prayers will men put up to God if they take counsel of their lusts and interests as the Disciples that called for fire from Heaven Christ told them ye know not of what manner of spirit ye are of Luke 9.55 Self love so blindeth us that if we be lead by it we shall rather beg our ruin than our salvation for we know not what is either profitable or prejudical to us so that it would be an argument of Gods anger to grant our requests The Ambitious if he should pray from the passion that possesseth him would only ask honour and worldly greatness The Covetous only that God would double his worldly portion and inlarge his estate according to his vast desires the Sensual the ability and opportunity of glutting his bruitish inclinations the Vindictive that he may interess God in his quarrels All sinners would serve him only to serve their carnal turns whatever words we use to God in Prayer if we serve him to these ends and hope that by praying they shall be the better gratified our Prayer is turned into sin but he that is guided by the Spirit intreateth nothing of God but what is pleasing to him and suiteth with his Glory we come to our Father which is in Heaven when we Pray and our welfare in the World must be subordinated to our Eternal and Heavenly estate And we come in the name of Christ now to ask honours in his name who was born in a Stable and Dyed on a Cross pleasures in his name who was a man of sorrows is utterly incongruous no! Gods Glory Kingdom Will must be preferred before our inclinations other things asked with reservation and submission 2. Our minds are discomposed by trouble that we scarce know what to do or say 2 Chron 20.12 Lord we know not what to do but our eyes are unto thee Our Lord Christ John 12.27 My soul is troubled what shall I say in great grief Christ himself was at a loss The great Teacher of the Church who hath so much to say for our comfort and counsel in such cases yet was amazed and at a nonplus and David Psal. 77.4 I am sore troubled I cannot speak Our words stoppeth the mouth Now when our thoughts are thus confounded we scarce know what to pray for the Spirit teacheth us what to say Look as in the case of the fear of men Luke 12.12 For the Holy Ghost shall teach you in the same hour what you shall say So in our perplexities when we are scarce able to open
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
Progress in Religion and stop there they lose what they have Luk. 8.18 From him that hath not shall be taken what he seemeth to have to him that imployeth his stock more shall be given but the other is on the losing hand Secondly As to the Hope and Comfort that followeth this Profession An Inclination to that which is good I suppose without that there can be no true Comfort 'till we should submit to the Conditions of the Gospel-law Matth. 5.28 29 30. There Temporaries are defective all therefore see it and know it when they are serious and considerative and their mistakes and misconceits are blown away by Death and Judgment now the conditions are Believing Repenting and Gospel-walking Now their Faith will not yield Comfort Gal. 5.6 Neither Circumcision nor Vncircumcision availeth any thing but Faith that worketh by love Not their Repenting not a little sorrow for sin past 'till carnal Distempers are mortified 2 Cor. 7.10 So for Gospel-walking not a loose owning of Christ Mat. 7.21 'till there be a full Obedience to his Law putting it in practice with an upright Heart which is not consistent with allowed failings A man may profess himself a Christian yet if he do not his Fathers Will he may come short USE Oh then let us take heed we be not of the number of those whose Lamps are gone out The Lamps of the Sanctuary were never to go out but to burn alwayes Exod. 17.20 To this end 1. Apply your selves to Christ in the use of his appointed means for the renewing your Natures That his Spirit may give you a new Understanding and a new Heart God hath made the offer Ezek. 36.26 and it is only made good to those that diligently attend upon the appointed Means 2. Improve what you receive in that way 1 Thess. 5.14 Quench not the Spirit Fire may be quenched by powring on water or withdrawing the Fuel Quench not the Spirit by fleshly delights nor by a careless Conversation 3. They ask the wise Give us of your Oyl First This demand was unseasonable to be getting Oyl when they should use it to have their Oyl to buy when their Lamps should have been burning There is a time of getting if we lose that our opportunity is gone Luke 14.32 Isa. 55.2 John 9.4 While you have the day work for the night cometh in which no man can work Secondly It was extorted by meer necessity In a time of straits and distresses men will call upon the People of God to help them as Pharaoh called for Moses and Aaron when Gods Judgements were upon him SERMON VII MATTH XXV v. 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves IN the words we have 1. A Denyal 2. The Reason of the Denyal 3. Their advice and Counsel to the foolish First The Denyal not so 't is not a churlish and envious Denyal but such an Answer as the nature of the thing would bear If they should be so kind they would deprive themselves and not leave sufficient for them both therefore they were better take the usual way of supply Three points are in this Verse 1 Doct. Every one must get Oyl into his own Lamp or get Grace of his own or else in the day of his Accounts the Grace of others will do him no good Secondly From the Reason lest there be not enough for us and you 2 Doct. They that have most grace have none to spare 3 Doct. If we would get Grace we must have recourse to the Ordinances For the first Point That every man must get Grace of his own 1. I do not hereby exclude the Righteousness of Christ or his communicating his Spirit to us There is a great deal of difference between Christ and the Saints in point of Sufficiency Power and Authority First They have not a Sufficiency for themselves and us too Christ hath a fulness out of which you may receive enough John 1.16 Of his fulness we receive grace for grace There is plenitudo Fontis plenitudo Vasis The Fulness of a Fountain and the Fulness of a Vessel The fulness of a Vessel is lessened and abated the more you take out of it the Creature is wasted by giving but a fountain is ever flowing and overflowing it keepeth its fulness still though it affordeth to others God saith to Moses Numb 11.12 I will take of the Spirit that is upon thee and put it upon them The words seem principally to intend as if his own Gifts and Abilities were given to them to help bear a part in the burden of the Government Secondly In point of Power they have no power to transfuse and put over their Righteousness to another As a man cannot divide and part his Life between him and another But Christ who liveth in us and is spiritually united to us he can impart his Grace and Righteousness 2 Cor. 5.21 He was made sin for us who knew no sin that we might be made the righteousness of God in him Gal. 2.20 The life that I live in the flesh I live by the Faith of the Son of God Thirdly If they could do so they have no Authority and Commission to do it as God hath given to Christ Joh. 3.34 35. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him The Father loveth the Son and hath given all things into his hand And Joh. 17.2 As thou hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him Such a difference there is between the Lord Jesus Christ and the Saints He can give us of his Oyl and will do it will not deny those that seek it humbly and seasonably and have enough himself as the precious Oyntment upon Aarons head and beard ran down to the skirts of his Garments Psal. 133.2 so doth Christ the Head communicate his Gifts and Graces to all his Members 2. I do not hereby exclude the Benefit which we have by the Communion of the Saints in the Mystical Body of Christ here in this World The Members are mutually usefull to one another as 't is said Col. 2.19 From which all the Body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God 'T is from the Head but knit together by Nerves Veins and Arteries The Apostle saith that every joynt supplyeth something Eph. 4.16 we communicate to one another that strength and nourishment which all receive by the Head There is no Member but is of use we have benefit from one anothers Gifts and Graces or else we could not be serviceable in the Body But the Case in the Text is different these foolish Virgins had their former advantages which they should have improved to have supplyed them in the day of their Account Now the wise could not help the
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
approbation to the Gospel Many spake highly of God that never received him for their God Nebuchadnezzar was forced to confess Dan. 2.47 Of a Truth it is that your God is a God of Gods and Lord of Kings Deut. 32.31 Their Rock is not as our Rock even our Enemies themselves being Judges His Enemies speak well of him The Church commendeth God as they have cause Who is like unto the Lord our God in all the World But now they might seem partial and therefore God will extort praise from his Enemies those that are apt to think of Christ as an Impostor and Seducer shall see the Reality of their Religion It was an Honour to Christianity that the People magnified the Apostles tho they had not a Heart to run all Hazards with them Acts 5.13 2. It is for the clearing of his Process at the last Day The Heathens being convinced by God's Works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 God hath not left himself without a Witness Acts 14.17 So those that live within the found of the Gospel tho they do not come under the Power and Dominion of the Christian Faith yet they have such a Conviction of it as shall tend to their Condemnation at the great Day All those whom the Lord arraigns at the last day they will all be speechless and have nothing to say for themselves Mat. 22.12 At the Day of Judgment our Mouths will be stopt as being condemned in our own Conscience then the Books shall be opened and one of the Books opened is in the Malefactor's keeping the Sinner's Conscience they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Providence is justified by the Conviction of their own Hearts It is a Question which is the greatest torment the Terribleness of the Sentence which shall be past upon Wicked Men or the Righteousness of it You know the Apostle tells you When the Lord Jesus shall come in flames of Fire to render Vengeance to the World 2 Thess. 1.7 8. there are two sorts of Persons he shall meet with Them that know not God that is Heathens which did not take up what they might know of God from the course of Nature from the Knowledg of their Eye and Ear and them that obey not the Gospel them that lived within the sound of the Gospel and heard much of it they were convinced they had some kind of Knowledg and Belief of it yet they would not let their Hearts be subject and give up themselves to it It clears the Lord's Process if Men continue ignorant and opposite to the Grace of the Gospel by this means they are left without excuse therefore that he might be clear when he judgeth the World shall be convinced and brought to a temporal perswasion that thou hast sent me the old Conviction that remaineth with them shall justify God Secondly With respect to the Elect for all is for the Elect's sake The World would not stand if it were not for their sakes Time would be at an end but that God hath some more that are not called and the number of the Elect is not fully accomplished When all the Passengers are taken in the Ship lancheth forth into the Main So we should all lanch forth into the Ocean of Eternity if all the Elect were taken in He prays with respect to them that the World may believe How doth this concern them 1. Their Conviction conduceth to others Conversion Many of the Samaritans possibly would not believe if Simon Magus their great Leader had not been convinced Acts 8.10 To him they all gave heed from the least to the greatest saying This Man is the great Power of God If the Word can gain such an one but to the Conviction of the Truth tho he be an Enemy to it in his Heart yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World it is a rational Inducement it is a Door by which the Gospel entreth It is no small advantage that Christianity hath gotten such esteem as to be made the publick Profession of the Nations that Potentates have counted it the fairest Flower in their Crown to be stiled The Defender of the Faith the Catholick King the most Christian King By all kind of Means is this to be promoted to bring Men to a general Confession Tho it be no great benefit to them as to the World to come yet it is a help to the Elect that they are under such a Conviction For if Christianity were still counted a novel Doctrine an hated Doctrine and were publickly hated maligned opposed and persecuted what would become of it 2. For the Safety of the Church Tho God doth not change their Natures yet he breaketh their Fierceness that they may not be such bitter Enemies and so Persecution is restrained and when there is a restraint and he ties their Hands by Conviction we enjoy the more quiet Alas what Wolves and Tigers would we be to one another if the Awe of Conviction and the Restraints of Conscience were taken off We owe very much of our Safety not to visible Force and Power but to the Spiritual Conviction that is on the Hearts of Men by which God bridles in the corrupt and ill-principled World that they cannot find in their Hearts so much to molest it as otherwise their Natures would carry them to but that the Gospel may have a free course and the gathering of the Elect may not be hindred for God's Conviction is the Bridle he hath upon them to keep them from doing hurt tho they be not converted yet they shall be convinced Acts 5. Gamaliel being convinced the Apostles obtained liberty of Preaching Pliny moved by the Piety of Christians obtained a mitigation of the Persecution from Trajan and such Halcyon-days might we expect if Christians would walk more suitable to the Privileges of the Mystical Union they would dart a great deal of Reverence in the Minds of Men and would be more safe than they are For when the Wall of visible Protection is broken down a Christian meerly subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men as they have a slavish fear of God which is accompanied with hatred of God so they have a slavish fear of the Saints only their Hatred is greater than their Fear When you abate of the Majesty of your Conversation and behave not your selves as those that are taken into the Mystical Body of Christ and have the Communion of the Spirit when you do not walk up suitably to your Spiritual Life and Privileges then the Hatred of your Enemies is increased and their Fear lessened whereas otherwise their Fear which ariseth from thence is a mighty restraint How often are we disappointed when we expect to beat down opposite Factions by Strife and Power more good is done by Conviction and the Church hath greater Security and Peace when they subsist by their own Virtue rather than by force
the flesh shall of the flesh reap corruption but they that sow to the Spirit shall of the Spirit reap life everlasting Now it concerneth us to consider what or who it is that employeth us Our Bodies are worn out and the vigour of Nature is daily spent but in what in pleasing the flesh in that which it craveth or in serving pleasing and glorifying God The Prophet saith Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Every man is at the cost and expence of his time and labour and bestoweth it on something or other but in what Do not think of compounding the matter for as every man serveth one of these Masters so no man serveth both Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon They both require our full strength and both command contrary things therefore as a man cannot go two contrary ways at once so he cannot obey these two Masters if sin reign in our Souls it draweth all things into obedience the consent of your minds is not enough to satisfie it but it will employ the body to fulfil its cravings and especially those two Adjuncts of the bodily Life Time and Strength And Grace doth the like the Faculties and Powers of the Soul and Body must be employed one way or another they cannot lie idle in such an active restless Creature as man is 2. Both these Services are entred into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some men pronely yield up themselves to do what sin would have to be done therefore they are said to give themselves to work wickedness and where sin is vehement and obstinate they are said to sell themselves to work wickedness and in other Phrases Eccles. 8.11 The heart of the sons of men is fully set in them to do evil Eph. 4.19 They have given themselves over to lasciviousness to work all uncleanness with greediness when they have cast off all remorse of Conscience and fear of Gods Judgments with full consent they abandon themselves to their brutish lusts and filthy desires there is no check nor restraint can hold them But this is when sin is grown an height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 11 They have ran greedily c. as water is poured out of a Bucket But generally in all sin there is a voluntariness if not a wilfulness in it as a stone runneth down hill because it is its own proper motion 2. To God we consecrate our selves with a thorow consent of will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service And 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word either alludeth to Servants who stand before or in the presence of their Lord and Master to shew their readiness to be commanded or employed by him so present your selves to shew your readiness to obey all the commands of God or in allusion to the Sacrifice which was presented before the Altar in token that the party did design it and with it himself to God so do we yield up our selves to God Bodies and Souls all that we are and have we resign it to him There is this difference in both these resignations the Devils Servants do not what they do in love to him but to their own flesh but Christs Servants do what they do in love to him as well as to themselves they know him and love him he is not a Master to be ashamed of The giving up our selves to sin is a concealed act we would not be seen in it for there is somewhat in their own hearts to check it and condemn it some Conscience of good and evil as also a fear of blame from God and the World and so men do it covertly but do we give up our selves solemnly and professedly 3. The service of sin should not be allowed by us 1. Partly because Sin is an Usurper whereas God hath a full and clear right both to our Bodies and our Souls for he made them both Sinners so far as they owne a God and their obligations to him cannot but look upon sin as a disorder for it alienateth our subjection from him to whom it is due All sinners are not Atheists and therefore can never get off this Conviction that God is their Owner for he is their Maker and framed them for such an use and end namely to keep his Laws therefore to lend or give their bodies to sin is disloyalty and rebellion against the great and just Soveraign of the World 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Men do not only say but notionally know that God is their Owner but if they did practically improve it the reformation of the World would not be so desperate a Cure as it is but alas professing to know God in their works they deny him Tit. 1.16 their lives are quite contrary to their notional acknowledgement of God what could they do more or worse if there were no God Reason will tell us that it is impossible for us to be our own for we neither made our selves nor can we subsist of our selves for one moment All wicked men are God's whether they will or no yea the Devils themselves not expected they are his against their wills and therefore do not live as his 2. Sin is Gods enemy and ours too it destroyeth us while it seemeth to gratifie us The end of these things is death Rom. 6.21 Now he is a Traitor to his Country that supplieth the Enemy with Arms you wrong God and wrong your own Bodies and Souls Therefore yield not your members us weapons of unrighteousness unto sin It is a miserable thing to be Traitors to God and our selves Thy dâ—struction iâ— of thy self Hos. 13.9 our misery is of our own procuring God is not to be blamed but our own perverse choice we cherish a Serpent in our bosoms that will sting us to death 4. Since sin cannot challenge any just Title to us it is unquestionably our Duty to yield up our selves to the Lord. Let us see in what manner it is to be done 1. It must be done with hearty and full consent of Will In the Covenant of Grace God demandeth his Right to be given him by your Consent it is indeed a due Debt but it is called a Gift My son give me thy heart Prov. 23.20 because you become his People not by constraint but by consent Psal. 110.3 Thy people shall be willing in the day of thy power and therefore it is resembled to Marriage than which
〈◊〉 Make no provision for the flesh they are provident in sin studied to please their Lusts. Surely such a like care should we have of Sanctity Providing things honest Rom. 12.17 Pass the time of your sojourning here in fear 1 Pet. 1.17 When men are solicitous that the new Nature be not annoyed as they were formerly that the carnal Nature might be gratified it is a sign that serious Godliness possesseth their hearts Now men were careful heretofore that their lusts might want no satisfaction and shall they not be careful that the course of their obedience shall be carried on without interruption Secondly Industry and Diligence is notable in the servants of sin We read of some that do evil with both hands earnestly Micah 7.3 There is an eager disposition in many to sin Wicked men take a great deal of pains to go to Hell we all served sin with all our might and strength Now should there not be such an unwearied diligence in Holiness Rom. 12.11 Not slothful in business fervent in Spirit serving the Lord. As industrious as you were in obeying your base lusts and vile affections so industrious should you be in obeying the Precepts of Christ. Our vigor is turned into another chanel See Paul's instance Acts 26.11 I punished them ost in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities compared with 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 Thirdly With a like promptness and readiness of mind There need no great deal ado to draw men to evil as a stone runneth down hill of its own accord because of its natural tendency thereto and the smallest temptations seem to have an irresistible force in them Prov. 7.21 With the flattery of her lips she forced him Now after Grace received we should be as ready to obey the motions of the Spirit There is no greater evidence of the new Nature than that our obedience becometh more easie and even There needeth not much ado to perswade the new Creature to such things as belong unto and suit with the new Nature 1 Thess. 4.9 For as touching brotherly love ye need not that I write to you for ye your selves are taught of God to love one another Inclination preventeth perswasion Others with much ado are brought to a sense of their Duty and after all they put off God with a little compulsory service which they have no mind unto and had rather forbear than do it Fourthly Resolution and Self-denial How firm are men to a purpose of sinning and go on still though it cost them dear much expence of time waste their Estate bring a blot on their Name yea many a wound in their Consciences and flesh and blood is consumed Prov. 5.11 O that we could thus deny our selves for Christ Every lesser hinderance is pleaded by way of hesitancy and bar to our Duty a little inconvenience in the Service of God seemeth irksom and grievous to us Those that do not take notice of the inconveniences of sin but will easily take notice of the troubles of afflicted Godliness What iniquity have you found in me Jer. 2.5 Alas that we cannot more deny our selves for God who gave us all that we have and can give us greater things than ever we lost for him Fifthly They stopped at no sin Ye yielded your members to uncleanness and to inequity unto iniquity from habitual sin they proceeded to actual from one kind to another rested not in the lust or purpose but were still accomplishing what their lusts craved at their hands So will you count your selves servants of Righteousness because you have some purpose to do good or have some wishes to be better though they never come into act and effect Alas a Christian is to be determined not by knowing or wishing and woulding but by doing He that hath my commandments and keepeth them he it is that loveth me Joh. 14.21 And whoso keepeth my words in him verily is the love of God perfected 1 Joh. 2.5 The carnal Nature venteth it self not in Lusts only but Practices so doth the new Nature it is an Habit and Principle that influenceth your daily course of life the same God that ruleth the Heart doth also rule the Life the root is for the fruit and the life within to inable us for action without so we have the root and life of Grace and Holiness that we may bring forth the fruit and do the works of Grace and Holiness Therefore whatever wishes and desires men have if they live as they did before neither God nor any wise man will judge that they are freed from sin and become the servants of Righteousness Sixthly The Progress they went forward from one sin to another and never stopped Now as they heaped up sin upon sin so should we add to Grace Grace 2 Pet. 1.5 6 7. Add to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity You should always grow more pure and holy and aim at an higher degree of Sanctification till all be perfected in Heaven 2 Cor. 7.1 Perfecting holiness in the fear of God The more Grace overcometh Nature the more comfortable every day will your lives be and Religion will grow a more easie and delightful thing to you the compleat subjection of our will to the Will of God is the health ease and quietness of our wills therefore study to be perfect 2. The Reasons why it must be so 1. From the Love and Goodness of God shewed in our Change which should constrain us and awaken in us principles of gratitude towards him 2 Cor. 5.14 15. For the love of Christ constraineth us c. Luke 7.47 Her sins which are many are forgiven her for she loved much It is a trouble to them that God hath been so long detained out of his right that the Devil hath ingrossed so much of their choicest time and best strength and therefore now they would make some recompence as Travellers that set forth late ride the faster Especially doth this hold good of them that have been great sinners it is possible that some have stuck at no villany but have ingulphed themselves in all manner of dissoluteness O how zealous should they be for God for time to come and bestir themselves that they may shew forth the sacred influence of Grace as they have done the cursed rigour of Nature 2. By Grace we have received a new Principle and Power Now Principiata respondent suis principiis a new Heart sheweth it self by newness of Life therefore the power and effect of Grace must as much discover it self as formerly we bewrayed the power of sin otherwise why is this new Principle planted in our hearts It is dangerous to receive objective Grace in vain
World than to excel in Grace we discover more of the Spirit of the World than of the Spirit of God 5. That Excellency which is more intrinsick puts a truer honour upon us than that which is extrinsick and foreign as we do not value an Horse by his Trappings but by his Mettle and Vigour A Corps may be laid in State and sumptuously adorned but there is no life within Crowns and Garlands may be put upon an Image the white Bulls destined for Sacrifices to Jupiter were brought to the Gates with Garlands on their Horns Acts 14.13 So men are not to be valued by their external Advantages Wealth and Greatness but their intrinsick Perfections Knowledge Holiness Humility Faith Sobriety Godliness Psal. 45.13 The Kings daughter is all glorious within her cloathing is of wrought gold not the things without a man do commend him but the things within him 6. That is honourable and glorious which will everlastingly be so But we cannot say so of the things of the world All flesh is grass and the glory of man is as the flower of the field 1 Pet. 1.24 The best estate of men considered with all their ornaments wherein they use to glory is frail and perishing Riches Wisdom Strength and Beauty are soon blasted but they that are holy are lovely for ever amiable and acceptable to God for ever 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever he abideth when other things fade Vse 1. To exhort you to undertake the Service of God that you may have your fruit to Holiness and the end everlasting Life 1. To serve God is our true Liberty his Servants live the noblest and freest lives in the world Servire Deo regnare est you never reign or command till you learn to serve God His Right is unquestionable Acts 27.23 There stood by me this night an Angel of God whose I am and whom I serve It would help you much often to consider whose you are and whom you ought to serve if you were your own you might live to your selves but since you are Gods you must live to him and serve him 1. His Service will be your Pleasure for then you are in your due posture when you have a power over inferiour things and are subject to God using all things for his glory 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any and vers 19 20. Know you not that your body is the temple of the Holy Ghost which is in you which ye have of God and ye are not your own For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods You are out of joynt not in your proper posture till it be so and 2. It will be also your Honour for all his Servants are also his Children and Heirs of eternal Life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life 3. The Benefit of this Service will be exceeding great the world often inquireth What profit shall we have if we serve him Job 21.15 Ye have said It is in vain to serve God and what profit is it that we have kept his ordinance Mal. 3.14 The whole reward of serving God is not altogether laid up for the world to come God giveth a reward before he giveth the full reward Obedience is a reward to it self for Holiness is the health of the Soul and if we grow more in Grace and Godliness we have enough the Apostle saith You have your fruit to holiness Besides we have many spiritual and temporal Blessings 1 Tim. 4.8 Godliness is profitable unto all things having promise of the life that now is and of that which is to come and 1 Tim. 6.6 Godliness with contentment is great gain Once more though the great Blessedness of the Saints be in the Life to come yet here we have the foresight and foretaste there our full Portion Now that you may do so I press you 1. To give over the service of sin None can be true Servants of God till there be a change both of the Heart and of the course of the Life till the power of sin be broken we shall neither be fit nor willing to serve God Therefore we must first be freed from sin by an hearty renunciation of this slavery and bondage wherein God will help the striving Soul 2. I would press you to an high esteem of God and Holiness and everlasting Life First Of God for till we have high thoughts of God as an All-sufficient God who is able to protect and do all things needful for them that serve him we shall not intirely trust our selves in his hands Gen. 17.1 I am the Almighty God walk before me and be thou perfect The incredulous world looketh on Gods glorious Titles as so many fine words Secondly Of Holiness Purity of Heart and Life a recompence worthy of your labours how dearly soever gotten Heb. 12.10 They verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness Thirdly Of eternal Life they are true Servants of God who make it their work and business to serve and please God and their scope to obtain eternal Life Phil. 3.14 I press towards the mark for the prize of the high calling of God in Christ Jesus and vers 20. Our conversation is in heaven whence also we look for the Saviour the Lord Jesus Christ. This is their Happiness SERMON XXIII ROM VI. 22 latter part and the end everlasting life Doct. THAT a blessed eternal Life is the final Reward of those that have their Fruit to Holiness I. What this Eternal Life is II. The Reasons why this is our final Reward I. What Eternal Life is Though it be better industriously to seek after it than scrupulously to inquire into the Nature of this excellent Benefit yet because unknown things have not such a power and efficacy to quicken our desires let us know as much of it as we can Indeed future things are but darkly spoken of e're they be accomplished we are told Prophecy is but in part 1 Cor. 13.9 Our knowledge of these things is but imperfect our apprehensions are suitable to the state we are in which is a state of imperfection but yet they are not altogether useless but fitted to our benefit Before the coming of Christ in the Flesh the Mysteries of the Christian Religion were but darkly revealed to what they were afterward but yet they were such as were comfortable and gave them some kind of sight of Christ before his Exhibition to the World enough to ingage them to live in the expectation of the Messiah So here we have apprehensions fitted to the use of Travellers and such as may encourage us in our heavenly course and raise an expectation
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.
dwelleth he is chief and principally beareth sway in the heart whatever opposeth or controuleth his Motions 't is as an intruder in a common house or as an Idol set up in a Temple 2. What it is to be or live in the flesh It noteth two things The natural life or the carnal life 1. The natural life as Gal. 2.20 The life that I now live in the flesh I live by the faith of the Son of God that is while I exercise the â—unctions and actions of this natural life Phil. 1.22 But if I live in the flesh this is the fruit of my labour That is if I 〈◊〉 I enjoy this natural life for the Apostle was in a strait which to desire to be in the flesh or out of the flesh 2. The carnal life as the 8 th verse of this chapter They that are in the flesh cannot please God Sometimes 't is put for some acts belonging to the carnal life but more usually for the state of carnality if ye live after the flesh ye shall dye Now I say the children of God having his spirit dwelling in them tho they live in the flesh tho they live a life natural and have not divested themselves of the interests and concernments of flesh and blood no more than others yet they do not live after the flesh A life carnal see it notably expressed 1 Pet. 4.2 that he should no longer live the rest of his time in the flesh to the lusts of men but the will of God Tho the life be in the flesh still yet it is not ordered by the wills of the flesh but the will of God 'T is in the flesh we live but not after the flesh mortifying and subduing the inclinations of corrupt nature yet more and more Thus we see the sense of the words 2. Let me prove the connection That tho they live in the flesh yet they do not live after the flesh The very explication doth sufficiently shew it 1. For if the dwelling of the Spirit implieth intimacy and familiarity or such operations in the hearts of believers as are not common to others but peculiar to them Then certainly Gods children tho they live in the flesh as others do yet they should and do live above the rate of flesh and blood for they have an higher principle in them which others have not 'T is a charge on Christians that they walk as men 2 Cor. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we do no more than ordinary men do wherein do we differ What peculiar excellency do we shew forth Some live as beasts as if they had forsaken all humanity and had no reason but sense others only as men that have reason but not the spirit But our way should be with the wise above as having a more excellent spirit dwelling in us 2. If it implieth the constancy of his operations he doth not sojourn for a season but dwelleth in us by his continuance and abode in our hearts for he hath constant work to do there to quicken and enliven our graces and check the flesh and abate the force of it Surely then the tenor of our lives must not be after the flesh but after the spirit There are but few but have their good moods and fits but a constant habitual influence or principle of life inferreth more than some good moods now and then a constant living in obedience to God 3. If it implieth Soveraignty that he dwelleth as Lord in his own house then he must not be controlled nor grieved by the indulging the desires of the flesh so that the terms explained do evidence themselves and make out their own truth to any mans consideration But yet we shall give you some other Reasons 1. The Spirit dwelleth no where but where he hath changed the heart so far as to put a new nature in us He writeth the word of God upon the heart Heb. 8.10 and thereby imprinteth his image upon them 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord are changed into the same image so fitting us for God and making us amiable in his sight Now they that are thus prepared aâ—re in the flesh but not after the flesh they keep the affections which belong to the bodily life but they are mortified and subdued they are not governed by them 2 Pet. 1.4 To us are given great and precious promises that by these you might be partakers of the divine nature having escaped the corruption which is in the world through lust In which place is intimated a new principle and that is the divine nature a new rule and that is not the course of the world but the will of God revealed in his Word new ends and motives and those not the satisfying of our fleshly lusts but the vision and fruition of God intimated in the great and precious promises Now if the Spirit of God dwelleth no where but where he hath thus fitted the heart for his residence by santifying it and inclining it to God and the World to come as our happiness and the Word of God as our sure direction thither it must needs follow that where the Spirit of God dwelleth they do not live after the flesh tho they live in it for then there is a contrary principle the new nature which must needs be a curb upon the flesh if we obey the inclinations of it Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh And a contrary rule which is the will of God Rom. 12.2 Be not conformed to this world but he ye transformed by the renewing of your minds that ye may prove what is that good and acceptable and perfect will of God For by it they are new formed and to it they are suited and there is a contrary end and tendency which is to love please serve glorifie and enjoy God As the natural soul looketh after the conveniences of the body and catereth only for the body so the renewed soul looketh after the pleasing of God 1 Pet. 4.6 We live to God in the spirit Their business lieth with God and their happiness lieth in God 't is his favour they seek his work they do and the fruition of him they aim at Spiritual life carrieth a resemblance with the life of Christ as Mediator Now Christ in that he liveth he liveth unto God Rom. 6.10 so doth a Christian his whole life is a living unto God Gal. 2.19 The life that I live in the flesh I live by the faith of the Son of God 2. When the heart is thus prepared the Spirit of God cometh to dwell in them to take possession of them for Gods use 2 Cor. 6.10 I will dwell in them and walk in them for I will be their God and they shall be my people They have given up themselves to God and God owneth the dedication and sendeth his Spirit into their hearts first to take possession of them and
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
importance and the eternal recompences not their own interest only as David Psal. 73.13 Verily I have cleansed my heart in vain and washed my hands in innocency As if he had said What reward is there of Holiness Mortification Patience and self-denyal In the lower world where God is unseen our great hopes yet to come the flesh being importunate to be pleased and the things of the world necessary for our use and present to our imbraces Christians are not certain and past all doubts of the truth of their everlasting hopes else there would be no weak faith nor faint hope Did not the Disciples in a great temptation doubt of an Article of Faith Luke 24.21 But we trusted that it had been he which should have redeemed Israel And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken To doubt of what the Prophets spake was not to doubt of their own Salvation but of the constant state of their Souls all the Godly are perswaded of the truth of the Gospel that ordinarily they have no considerable doubts about it but that still they resolve to cleave to God and Christ looking for their reward in another world whatever it cost them here and in some measure can fell all for the pearl of price 2. As to the hope which ariseth from your assurance 1. Make your sincerity more clear and unquestionable and every day your hope and your confidence will increase upon you to believe and hope that you your selves shall be saved is very desirable and comfortable but then you must do that which assurance calleth for give diligence to make your calling and election sure abound in the love and work of the Lord grow more indifferent to temporal things venture all in Christs hands for while your faith and repentance is obscure you will not have such full comfort tho you are confident of the truth of Gods promise to all penitent believers 4. This latter or consequent hope which dependeth on the assurance of our interest admits of a latitude it may be full or not full Heb. 6.11 To the full assurance of hope That is full which casteth out all fear that is not full which is accompanied with doubts but the certainty prevaileth Mark 9.24 Lord I believe help thou mine unbelief Cant. 5.2 I sleep but my heart waketh Now we should labour to go to Heaven with full sails or abound in hope Rom. 15.13 and 2 Pet. 1.11 For so an enterance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. With hearts full of Comfort 5. When 't is full it may be interrupted or continued to the end or at sometimes it may be full or nor full at another 1 Pet. 1.13 Hope to the end If we continue in our duty with diligence affection and zeal our full hope may be continued if we abate our fervour grow remiss and cold in the spiritual life we lose much of the comfort of our hopes 6. The hope which followeth after experience and much exercise in the spiritual life may result from an act of ours and from an impression of the comforting Spirit 1. From an act of ours From our considering the truth of Gods promises or his wonderful mercy in Christ and his grace inabling us in some measure to fulfil the conditions of the new Covenant when thereupon we put forth hope Phil. 3.20 21. For our conversation is in Heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile bodies that it may be fashioned like unto his glorious body 2. Or some impression of the comforting spirit supporting and relieving us in our distresses or rewarding our self-denial and obedience as Rom. 5.5 Hope leaveth not ashamed because the love of God is shed abroad in our hearts by the holy ghost given unto us The one is an act of Godliness the other one of Gods internal rewards the one is a duty the other a felicity 2. VSE Is to press us to get and act hope Hope implieth two things 1. Certain Perswasion 2. An earnest Expectation The certainty is seen in the quiet and pleasure of the mind for the present The earnestness in the diligent pursuit after the thing hoped for by all holy means Now we must look to both acts of Hope 1. To strengthen the certain expectation There we must often revive the grounds of hope which are these 1. The mercy of God which hath made such rich preparation for our comfort in the Gospel The first ground of hope to the faln creature is the undeserved grace mercy and goodness of God 2 Thes. 2.16 He hath given us everlasting consolation and good hope through grace And therefore it is our great invitation to hope Psal. 130.7 Let Israel hope in the Lord for with the Lord is mercy and plenteous redemption Apply your selves to God as a God of mercy otherwise such were our undeservings and our ill deservings there were no hope for us so Psal. 13.5 I have trusted in thy mercy my soul shall rejoyce in thy salvation Let others trust in what they will I will trust in thy mercy The serious remembrance of Gods mercy maketh hope lift up the head so Jude 21. Looking for the mercy of the Lord Jesus unto eternal life There 's our best and strongest plea to the very last Therefore the Heirs of promise are called Rom. 9.23 Vessels of mercy Because from first to last they are filled up with mercy 2. The promise of God which cannot fail Titus 1.2 The hope of eternal life which God that cannot lie hath promised before the world began he promised it to Christ in the Covenant of Redemption and he hath promised it to us in the Covenant of Grace that before time this in time now God will not fail to do what he hath promised when he made the promise he meant to perform it For what need had God to court his creature into a false hope or to flatter him into a fools paradise to tell them of an happiness he never meant to give them and if he meant it is he not able to perform it Men break their word out of weakness they cannot do all that they would their will exceedeth their power Or out of imprudence they cannot foresee what may happen or out of levity and inconstancy for all men are lyars but none of these things can be imagined of God We have Gods Word and Oath Heb. 6.18 We have his Seal the spirit who hath wrought miracles without to confirm this hope and assâ—re the world Heb. 2.4 God also bearing them witness with signs and wonders and with divers miracles and gifts of the holy ghost Within preparing the hearts of the faithful for this blessed estate Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And giving them some beginnings of it as an earnest 2 Cor. 1.22 Who
in the world than he who hath God for his God Christ for his Saviour and the Spirit for his Comforter and Heaven for his portion Partly because there is so much help from God either he hath already obtained strength from God which he doth not improve or may obtain strength from God which he doth not seek after God prayed unto giveth deliverance or support Psal. 138.3 In the day when I cryed thou answerest me and strengthnedst me with strength in my soul And partly because of the mischiefs which follow this fainting There is a two-fold fainting first there is a fainting which causeth great trouble perplexity and dejection of spirit Heb. 12.3 Lest ye wax wears and faint in your minds Weariness is a lesser fainting an â—â—gher degree of deficiency in weariness the body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion dulled But in fainting the vital power is contracted and retireth and leaveth the outward parts lifeless and sensless When a man is wearied his strength is abated but when he fainteth he is quite spent These things by a metaphor are applyed to the soul or mind A man is wearied when the fortitude of his mind or his spiritual strength is broken or beginneth to abate or his soul sets uneasie under sufferings but when he sinketh under the burden of grievous tedious and long afflictions then he is said to faint The reasons or grounds of his comfort are quite spent Now this is a great evil in a child of God for the spirit of a man or that natural courage that is in a reasonable Creature will go far as to the sustaining of foreign evils Prov. 18.14 The spirit of a man will sustain his infirmity And 't is supposed of a Christian that his spirit is â—ound and whole being possessed of the love of God and therefore though his natural courage be spent which goeth on probabilities yet his faith and hope should not be spent which goeth on certainties nor be overmuch perplexed about worldly troubles as if his mercy were clean gone or his promise would fail therefore a Christian should strive against this Psal. 77.7 8 9 10. Will the Lord cast off for ever Will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious Hath he in anger shut up his tender mercies And I said this is my infirmity but I will remember the years of the right hand of the Most High 2. There is a fainting which causeth dejâ—ction and falling off from God Surely this worse becometh the children of God Revel 2.3 Thou hast born and hast patience and hast laboured and hast not fainted This maketh us cast off our profession and practice of godliness and so cuts us off from all hope of reward Gal. 6.9 Ye shall reap in due time if ye faint not 'T is not taken there for some weariness or remisness or perplexity which may befall Gods children but a total defection When troubles discourage us in our duty 't is a step towards it and tendeth to Apostacy which Christians should prevent in time Heb. 12.12 13. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet less that which is lame â—e turned out of the way We often begin to faint and lag in Heavens way being wearied and vexed with the oppositions of the carnal world reproaching threatning and persecuting us but when we begin to waver we should look to it betimes and rouze up our selves that we may resolve to go and finish our race and not lose the benefit of our former labours and sufferings 2. Consideration That in his weakness if be we left to our selves we cannot support our selves This appeareth partly because they that have but a light Tincture of the spirit give up at the first assault Matt. 13.21 When tribulation ariseth because of the word by and by he is offended Offers of pardon of sins and eternal life affect them for a while and ingage them in the profession of godliness but when once it cometh to prove a costly business they give it over presently and partly because the most resolved if not duly possessed with a sense of their own weakness soon miscarry if not in whole yet in part witness Peter Matth. 26.33 34 35. Christ had warned them that such afflictions should come as the stoutest should stumble at them and fall for a time but Peter being conscious to himself of his own sincerity could not believe such weakness to be in him but God will soon confute confidence in our own strength as the event of his fearful fall did evidently declare partly because they that seem to be most fortified not only by Resolution but strong Reasons may yet overlook them in a time of Temptation As Eliphaz told Job Chap. 4.3 4 5. Behold thou hast instructed many and hast strengthened the weak hands thy words have upholden him that was falling and thou hast strengthened the seeble knees But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 'T is one thing to give counsel and another to practice it and there is a great deal of difference between tryal apprehended by our Judgement and felt by our sense John 12.27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour When well we easily give counsel to the sick They that stand on shore may direct others when strugling with a Tempest And besides we know many things habitually which we cannot actually bring to remembrance being overcome with the sense of present evils and grace that seemeth strong out of tryal is found weak in tryal and faileth when we should most act it and partly because those that do not wholly despond but are yet wrestling are plainly convinced that they cannot conquer by their own strength Jer. 8.18 When I would comfort my self against my sorrow my heart fainteth within me The tediousness of present pressures doth so invade their spirits that they find themselves much too weak to grapple with their troubles They assay to do it but find it too hard for them Now after all these experiences of the Saints Where is the man that will venture in his own strength to compose his spirit and overcome his own infirmities 3. That when we cannot support our selves through our weakness the spirit helpeth us We speak not of the necessity of the holy spirit to our regeneration but confirmation After grace received worldly things set near and close to us and the love of them is not so quite extinct in us but that they have too great a command over our inclinations and affections that we cannot overcome our infirmities without the assistance of grace which Christ dispenseth by his spirit And 't is not enough for us
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
of our conversations for such is the excellency and honour of religion and godliness that when it shineth in its strength it dazleth the eyes of beholders even of wicked men and maketh them wonder at it and stand in awe of it And where 't is evident and eminent it will do so indeed where Christians are Christians in a riddle shew forth more of the flesh than of the Spirit there is no such thing but where religion is in life and vigour it will discover its self As Johns sanctity extorted reverence and regard from Herod Mark 6.20 Herod feared John knowing that he was a just and strict man Holiness is the Image of God and so far commendeth its reverence and esteem as the Image of God in Adam was a terrour to the beasts and when nothing but the natural Image was left Gen. 9.2 The fear and dread of you shall be upon every beast of the field So much more the Spiritual Image of God Ahab stood in fear of Elijah Certainly a godly life is convincing and darts awe into the conscience 'T is convinceing either potentially or actually Potentially such as is apt to convince and of its own nature tendeth thereunto as Christ saith John 7.7 The World hateth me because I testify of it That is that their works were evil Not only by reproofs but conversation the World would not acknowledge it but they felt it so those that bear witness against the evil courses of the World either by the holiness of their Doctrine or innocency of life do convince others they have a testimony in their Consciences though they will not acknowledge it Or actually which doth so convince that it draweth out an acknowledgement The former may be without the latter as the Sun is apt to inlighten but it cannot make a blind man or one that winketh hard see But however Christians should live convincing lives as pure streams run though none drink of them they may convert others for conversion is facilitated by good conversation yet religion is honoured by the testimony in their consciences though they will not acknowledge it at least it will be a testimony at the day of Judgment against Impenitent sinners 3. All these we should look after The Approbation of God the Testimony of Conscience a Testimony in the consciences of others In a Moral consideration there are three beings God neighbour self and therefore we should approve our selves to God and look after this threefold approbation 1. The Approbation of God must be chiefly sought after first We cannot be sincere without it For sincerity is a streight and right purpose to please God in all things and this should be our aim to approve our selves to God in all that we do and therefore should do all things as in his eye and presence Gen. 17.1 Walk before me and be thou upright And Luke 1.75 In Holiness and Righteousness before him all the days of our lives This is it which maketh men conscientious in all their actions when they remember that they are now acting a part before the great God who looketh on either to reward or punish it checketh sin though never so secret and though it might be carryed on with security enough from men yea when we may sin not only securely but with advantage and profit Gen. 39.9 How can I do this great wickedness and sin against God So Job 31.4 Doth he not see my ways and count all my steps Therefore he durst not give way to any sin So Psalm 44.21 Shall not God search this out for he knoweth the secrets of the heart Secondly It maketh us faithful in all our Duties and Services When we sâ—rive to approve our selves to God and do all as in his presence to the praise and glory of his name and can appeal for our fidelity to no other judge but the great searcher of hearts from whom we cannot be concealed The Apostle Instanceth in two callings one of the highest and one of the meanest One of the highest and of most Importance to the other World that of a Minister 2 Cor. 4.2 Commending our selves to every mans conscience as in the sight of God And 1 Thes. 2.4 So we preach the Gospel not as pleasing men but God which tryeth our hearts A Minister will never be Faithful unless he first study to approve himself to God and behaveth himself as in Gods eye and presence and one that is to give an account to God So in the lowest a christian servant Eph. 6.6 7. Not with eye Service as men pleasers but as the Servants of Christ doing the will of God from the heart With good will doing service as to the Lord not to men So Col. 3.22 Not with eye Service as men-pleasers but in singleness of heart fearing God So Titus 2.10 Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things A Christian Servant useth all diligence in his masters business whether he be absent or present and fidelity in all things committed to his trust though he might be false with secresy enough because he fears God and would approve himself to him Well then we must study to approve our selves to God and be alike in all places and companies for all things are manifest to him 2. The Testimony of conscience must be regarded First Because it is matter of true joy and comfort to a Christian 2 Cor. 1.12 This is our Rejoycing the Testimony of our conscience I prove it from the Office of conscience 't is both Judge Witness and Executioner Conscience is the judgment that every man maketh upon his actions morally considered As a man acteth or doth any thing so he is a party as he loveth to view or censure it so he is a Judge the morality considered as to their good or evil rectitude or obliquity in them with respect to praise or dispraise reward or punishment Now joy is one part of execucuting the sentence of conscience as fear is the other Conscience is usually more felt after the act is over than before or in it For during the action the judgment of reason is not so clear and strong the affections raising mists and clouds to darken the mind in the act we feel the difficulties or the pleasure of sin but after the act the violence of the affection ceaseth and then reason taketh the throne and doth affect the mind with joy or grief according as a man hath done good or evil with grief and terrour if the sensual appetite have been obeyed before its self with delight if he hath denyed himself and been faithful with God Rewards and punishments are not altogether kept for the life to come Hell is begun in an ill conscience and a good conscience is Heaven upon Earth Secondly this joy that cometh from the Testimony of conscience is very strong it will fortify us against false Imputations When Christians can say we are not the men you
near you as Dogs snarling at one another for a bone or piece of Carrion 2. They destroy the welfare of our Bodies the part gratified is depressed by them Prov. 14.30 A sound heart is the life of the flesh but envy is the rottenness of the bones Prov. 5.11 Thou mourn at the last when thy flesh and thy body are consumed 3. These Lusts war against the Soul The perfection of the Soul consists in the Image of God which is defaced by these Lusts yea against the Graces and Motions of the Spirit Gal. 5.17 The flesh lusteth against the Spirit against the comfort of the Soul which dependeth on the holy sanctifying Spirit he is grieved when his work is hindered in us 4. These Lusts oppose our everlasting Felicity and Happiness when to gratifie the Flesh we run the hazard of losing Soul and Body for ever 1. By Efficiency they steal away our hearts from God take up our time turn our thoughts from the one thing necessary The great end of Faith is the saving of the Soul they make it the great end of their living to pamper the Body They put Heaven away from them sell it for a trifle in effect bid God keep his Heaven to himself Heb. 12.16 Prophane Esau for one morsel of bread sold his birtâ—right 2. By Desert Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption Rom. 6.13 Neither yield ye your bodies as instruments of unrighteousness unto sin God is provoked and so our Damnation is sure they spend their strength time estates on the service of fleshly Lusts surely these can look for nothing but everlasting perdition SERMON XI ROM VI. 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 HERE is the second Branch of the Exhortation which concerneth Vivification for expresly the Apostle speaketh to them as those that are alive from the dead This part of the Exhortation is propounded negatively Yield not c. positively but yield c. 1. The Negative is necessary For further declaring the sense of which he had said before Let not sin reign in your mortal body The body is mentioned as the seat of sin for two Reasons First Because these Lusts gratifie the Body and bodily Life and so pervert the Soul that is spoken to there Secondly Because they are executed by the Body this is spoken to here if they gain the consent of your minds yet yield not your members as instruments of unrighteousness unto sin let them not be acted by your bodies 2. Positively it is expressed But yield your selves unto God There observe the order set down first yield your selves unto God then your members as instruments of righteousness unto God The general Dedication is the ground of the Particular first I am Gods then I bestow my time and strength for God first we give our selves to him nor in part but in whole to serve him with all our heart and all our might and strength then sometimes the outward or inward Man as the nature of the business calleth for 3. In both take notice 1. Of the two opposite Masters Sin and God 2. The opposite Imployments are Righteousness and Vnrighteousness 3. The Instrument used by both and that is the Body or the members of the Body 1. The two Masters Sin and God the one is an Usurper the other is our rightful and most gracious Lord. God is our proper Lord for he is our Creator and therefore our Owner and Governour and he is our most gracious Lord jure beneficiario he hath obliged us to him by many benefits so that a Christian should say as Paul did Acts 27.23 His I am and him I serve 2. The two Imployments Vnrighteousness and Righteousness Unrighteousness is put for all evil works and actions for all sin is unrighteousness whether committed against God or man By sin we deal unrighteously with God whom we disobey and dishonour Mal. 1.6 If I be a Father where is mine honour if I be a Master where is my fear we deny God his due We deal unrighteously with our selves whom we defile and destroy 1 Cor. 6.18 He that committed fornication sinneth against his own body and Prov. 8.36 He that sinneth against me wrongeth his own soul. And also in many sins we hurt our Neighbour either in Soul Body Goods or good Name as is evident On the other side Holiness is Righteousness or giving God his due Righteousness is sometimes taken strictly for that Grace which inclineth us to perform our duty to man as 1 Tim. 6.11 Follow after righteousness godliness c. Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men Sometimes largely for newness of Life for all those holy actions which are required of a Christian 1 Joh. 2.29 If ye know that he is righteous ye know that every one that doth righteousness is born of him 3. The Instrument used in both is the Body or the members of the Body For our Body is of a middle Nature which may be used well or ill and the members of the Body are weapons with which the Soul is armed to do well or ill and it is notable that the word used by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumenta as we render it in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or arms as we translate it in the Margine The work on both sides is a kind of Warfare 1. They that serve sin or indulge bodily lusts sight for Sin and the Devil against God and their own Salvation 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul. Rom. 7.23 I see another Law in my members warring against the Law of my mind While ye suffer the body to be thus employed ye wage war against God whether ye know it or owne it yea or no. 2. The other work is also a Warfare our Graces are called Armour of light Rom. 13.12 though you fight for your Duty you must perform it Doctrine That sincere Christians should not suffer themselves to be employed by Sin but offer up and present themselves to God to do his Will 1. Let us explain the Duty 2. Shew you the Necessity of it 1. In explaining the Duty here enforced let me observe to you 1. That there are two Masters which divide the World between them Sin and God every man doth serve one of these but no man can serve both Every man serveth one of these Sin or Righteousness God or Satan for there is no neutral or middle state either their time and strength is spent in the service of the Flesh or in the service of God 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 Gal. 6.8 They that sow to