he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
is Love in them It is the common Error of the World to be led with false Evidences Many think God loveth them because he spareth them and followeth them with long-suffering and patience and maketh them thrive in the World and blesseth them with the increase and fatness of an outward Portion Ay but Love and Hatred cannot be known by the things that are without us it must be something within us must discover it Eccles. 9.2 All things come alike to all Some are fatted to Destruction and condemned to worldly Felicity God will give them enough Jer. 17.13 All that forsake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters Worldly Happiness may be God's Curse they shall be written in the Earth they shall have Happiness here that have none hereafter On the other hand there are some whose Names are written in Heaven and tho they have little of outward Comforts yet that is matter of Joy Luke 9.20 Rather rejoice because your Names are written in Heaven We must have a better Evidence than things without us before we can see our Names in those eternal Records and be assured that God loves us When God only gives things without you it is a sign you are only hired Servants You have your Reward and are satisfied and when you die your best Days are at an end there is no Inheritance kept for you as Abraham gave Ishmael and the rest of the Sons of the Concubines Gifts and Portions but he reserved the Inheritance for Isaac This is so far from an Evidence of Love that it is rather a sign of Hatred if your Hearts are herewith satisfied Nay as it excludes and cuts off all outward things so it cuts off all outward Profession as Baptism and Hearing of the Word For where the Heart is not washed Baptism is but the Monument of your unfaithfulness and breach of Vows And so for Hearing of the Word it is but like Vriah's Letters he thought they contained Matter of Preferment but when opened they contained Matter of Danger for he was to be set in the Fore-front of the Battel to be destroyed So when you think to come to God with these pleasing Excuses it is Matter of Condemnation because you have heard so much and profited nothing Here is no Evidence without you of the Love of God 2. Things within are excluded There are some Moral Inclinations meer Instincts of Nature which God hath left in Men out of his common bounty and pity to Humane Society Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts These Moral Inclinations by which we avoid gross Sins are not an Evidence of God's Love Again there are Gifts for the use of the Body Hypocrites may have a great share in them Achitophel and Saul had excellent Gifts but this is not an Evidence of God's Love How did God love Christ Herein was a great Evidence of God's Love to Christ he loved him and gave the Spirit to him without measure John 3.33 34. So we know his Love by his Spirit that he hath given to us to witness our Justification and to work our Sanctification The Gift of the Spirit we may know by his Witness and by his Work 1. His Witness Hast thou a full Testimony of thy Adoption Rom. 8.16 The Spirit it self beareth witness with our Spirits that we are the Children of God It is such a certainty as ariseth from Gospel-Grounds working Joy and Peace stirring up to Thankfulness and Love to God which you have in God's way by praying reading hearing meditating I confess there is something lower that may be called the Witness of the Spirit There are Expressions and Impressions Have you not some secret Impressions of Confidence and Liberty in Prayer and Resolutions to wait upon God Doth he not stir you up to cry Abba Father put you upon often calling upon God and waiting upon God There is something in your Heart that carries you to God These Impressions are a kind of Witness and Testimony of the Spirit tho you have not those actual Testimonies of God's Favour 2. His Work Have you the Work of the Spirit what is that The Work of the Spirit is to sanctify and cleanse Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it It is the greatest sign of God's Anger and Wrath that can be to live and die under the Power of Sin not to be sanctified not to be cleansed not to be washed from Sin And therefore are you sanctified cleansed and washed Rev. 1.5 To him that loved us and washed us from our Sins in his Blood Is there any care of Obedience stirred up in your Hearts The Spirit will cause us to grow in Obedience John 14.23 If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him 3. There is one thing more in the Expression that the Love wherewith thou hast loved me may be in them and that is If God love thee thou canst not but love him again 1 John 4.16 For we have known and believed the Love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him If thou lovest God his People his Ordinances and delightest in Communion with him his Love is in thee These are the Fruits and Effects of it Vse 3. To press us to labour after the Sense of his Love We should go to Heaven as comfortably and as richly as we can not only creep thither but labour after an abundant Entrance 2 Pet. 1.12 Tho it is not always our Sin to want it yet it is our Duty to strive after this Sense of God's Love in us The Sense of God's Love it is the Flame of Faith Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me It is the ground of our Love to him again 1 John 4.19 We love him because he first loved us The more full and direct the Beams are cast upon any solid Body the stronger the Reflexion It is the Life of Joy that which inlargeth our Hearts in Thankfulness It is our Stay in Afflictions and our Strength in Duties especially in Prayer How can we call God Father unless in Custom and Hypocrisy except we have some sense of our Adoption Therefore labour after the Sense of his Love that it may be in you SERMON XLV JOHN XVII 26 And I have declared unto them thy Name and will declare it that the Love wherewith thou hast loved me may
wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
13.14 The Lord needeth no interpreter between him and the hearts of his children he that heareth without earts can interpret our desires tho not uttered by the tongue desires are strong cries Psal. 10.17 Thou hast heard the desires of the humble Psal. 38.9 Lord all my desire is before thee and my groaning is not hid from thee This crying is opposite to that careless formality and deadness which is in other mens prayers this crying to God as one that is able and ready to help us is a great fruit of the spirit of Adoption 't is a childlike boldness 2. A childlike ingenuity in the course of obedience to him both in our abstaining from sin as the Rechabites are an Emblem Jer. 35.6 We dare not break the commands of our father And in a ready diligence in our obedience 2 Cor. 5.14 The love of God constraineth us for we thus judg if one dyed for all then were all dead c. The Will of our Father is instead of all Reasons Christ ever urged this This is the will of my Father John 6.26 38. So to Christians 1 Thes. 5.18 This is the will of God in Christ concerning you 1 Thes. 4.3 This is the will of God even your sanctification That 's enough beyond all enforcements 3. As to the inheritance they are very chary of it and will not hazzard the hope and comfort of it upon easie terms Heb. 12.16 Let there not be found a prophane person as Esau who sold his birth-right for a mess of pottage 1 Kings 21.3 And Naboth said to Ahab The Lord forbid it me that I should give the inheritance of my Father to thee 3. USE is Direction to us in the Lords Supper This is the seal of the new Covenant the Table which God keepeth for the entertainment of his family the feast for souls Gods Children are sure of Welcome 't is childrens bread we eat we come hither both to remember the grounds of our Adoption and to receive the comfort of it we come to meditate on the fatherly love of God and to get a new tast and experience of it in our own souls here we have special communion with him as children with a Father we come for a further participation of the spirit for we all drink into one spirit 1 Cor. 12.13 Here we look up unto God and in our hearts cry Abba Father We bind our selves also to perform the duty of children by new resolution to submit to his fatherly government both in his Laws and Providences to his commanding and disposing will and lift up our hope for the eternal inheritance SERMON XXIV ROM VIII 16 The spirit its self witnesseth to our spirits that we are the children of God IN the Words we have 1. The Priviledg assured That we are the children of God 2. The double Testimony by which it is confirmed The spirit its self beareth witness to our spirits or if you will here are Testes Testimonium the thing witnessed That we are the children of God and the Witnesses they are two the spirit its self and our spirits And in the mouth of two or three Witnesses every thing is established The spirit its self is the Holy Ghost and our spirits are our renewed consciences Doct. That our Adoption into Gods Family is evidenced by the testimony of the spirit to our spirits 1. I shall shew you the Worth and Value of the Priviledg 2. Speak something of this double Testimony by which it is assured to us For the first It is certainly a great Priviledg for we are excited to consider it with wonder and reverence 1 John 3.1 Behold what manner of love the father hath bestowed upon us that we should be called the sons of God 'T is a blessed Priviledg questionless to have God for our Father and Christ for our Elder Brother and Heaven for our Portion what can we desire more And this will appear to you if you consider 1. The Person adopting The great and glorious God who is so far above us so happy within himself and needeth not us nor our choicest love and service who had a Son of his own Jesus Christ the only Begotten of the Father who thought it no robbery to be equal with him in Power and Glory Phil. 2.6 A son that was the express image of his person Heb. 1.3 The son of his love Col. 1.13 In whom his soul found full complacency Prov. 8.30 I was daily his delight rejoicing always before him If men adopt 't is in orbitatis solatium a remedy found out for the comfort of them that have no children Seldom was it heard that a Father who had a Son should adopt a Son therefore it heightens the Priviledg that God should vouchsafe to poor creatures such a dear and honourable relation to himself 2. The Persons who were adopted Miserable sinners who were once strangers and enemies Col. 1.21 Children of Wrath even as others Eph. 1.3 Who had cast away the Mercies of their Creation and involved themselves in the curse now that strangers should be taken into the family and put in the place of children and dealt with as children that enemies should not only be reconciled but have liberty to own the Blessed God as their Father in Christ that children of wrath should be called to inherit a blessing that those who had so often offended God and were become slaves to Satan should be called into the liberty of the children of God this is that which we may wonder at and say Behold what manner of love is this 3. The Dignity it self compared 1. With the honours of the World David saith 1 Sam. 18.23 Seemeth it a light thing to you to be a Kings Son-in-law We may with better reason say Is it nothing to be taken into Gods Family and to become Sons and Daughters of the Most High God all relations may blush and hide their faces in comparison of this All the splendid Titles which are so Ambitiously affected by the World are but empty Shews and gilded Vanities and do much come short of this priviledge both in honour and profit therefore 't is a greater instance of the love of God than if he had made us Monarchs of the World or if a man could deduce his Pedigree from an uninterrupted Line of Nobles and Princes Alas how much better is it to be born of the Spirit than of the froth of the Blood and to have a Title that will be our Honour and Interest to all Eternity than to be distinguished from others by a Title that will cease at the Graves Mouth 2. Compared with Gods relation to other creatures there is a Relation between God and all his Creatures as he gave being to all so he hath an Interest and Propriety in all Sun and Moon and Stars are called his Servants Psal. 119.91 All Creatures are subject to the Law of his over-ruling Providence But Man is under his proper Government Adam by the Covenant of Works was
that please me and take hold of my covenant They thankfully accept the offered benefits and resolve by the strength of the Lords grace to perform the required duties 3. That our hearts be set to fulfil our covenant vow For otherwise we double and deal unsincerely with God Heb. 13.18 We trust we have a good conscience willing in all things to live honestly The habit and bent of the heart is for God and obedience to him 4. That there be some answerable endeavours and pursuance of this resolution and care to please God in all things Acts 24.16 And herein do I exercise my self to have always a conscience void of offence towards God and towards men 5. That these endeavours be uniformly carried on that our sincerity may be evidenced to conscience For then 't is matter of Rejoicing and assurance to us 2 Cor. 1.12 This is our rejoicing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world 1 John 3.19 And hereby we know we are of the truth and shall assure our hearts before him Grace constantly and self-denyingly exercised hath an evidence in the conscience and conduceth also to give liberty and boldness before God 2. The witness of the spirit Because this is often mistaken I shall the more distinctly lay it before you 1. The spirit layeth down marks in Scripture which may decide this question whether ye are the children of God yea or no. As for instance 1 John 3.10 In this the children of God are manifested and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother And again Rom. 8.14 As many â—â— are led by the spirit are the sons of God So every where in the Scripture God expresly telleth us who shall go to Heaven and who shall go to Hell and that there is no neutral and middle estate between the Holy and Carnal all are of one sort or other Now if we should go no further the Text would bear a good sence The spirit beareth witness with our spirit when our conscience can witness our sincerity in a course of obedience unto God The spirits witness in Scripture that this is a sound so a true evidence and the Testimony of conscience confirmed by Scripture for whatever is spoken in Scripture 't is supposed to be the very voice and Testimony of the Spirit as Acts 28.25 Well spake the Holy Ghost by Isaiah the prophet unto our fathers so Heb. 3.7 Wherefore as the Holy Ghost saith To day if ye will hear his voice So the spirit speaketh or witnesseth to our spirits namely in the word supposing what is to be supposed this must not be slighted yet this is not all for the context speaketh not of a witness without but motion within whereby we are restrained from sin and inclined to cry Abba Father 2. He worketh such graces in us as are peculiar to Gods children and evidences of our interest in the Favour of God as when he doth Renew and Sanctify the Soul and so many of the choicest Divines take the word witness for evidence or the objective Testimony namely that the presence and dwelling and working of the Sanctifying Spirit in us is the Argument and matter of the proof upon which the whole cause or traverse dependeth That it is so to be taken is clear in that exclusive mark Rom. 8.9 But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his And in that positive mark 1 John 3.24 And he that keepeth his commanments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us and again 1 John 4.13 Hereby know we that we dwell in him and he is us because he hath given us his spirit That Holy and Charitable spirit The gracious operations of his presence are the Argument whence we conclude 3. He helpeth us to discern this work in our souls more clearly Conscience dothits part to discover it and the spirit of God doth his part namely as he helpeth us to know and see that Grace which he giveth and actuateth in us for he revealeth the things given us of God 1 Cor. 2.12 not only in the Gospel tho chiefly but also in our hearts The workman that made a thing can best warrant it to the buyer First he Sanctifieth and then he certifieth sometimes we overlook our Evidences through the darkness and confusion that is in our hearts Hagar saw not the Fountain that was near her till God opened her eyes Gen. 21.19 There is a misgiving in the conscience we cannot see grace in the midst of weakness and imperfections Mary wept for the absence of Christ when yet he stood by her John 20.14 15. The spirit dwelleth and worketh in their hearts but they know it not 4. He helpeth us not only to see grace but to judg of the sincerity of grace 'T is more easie to prove that we believe than to know that our faith is saving to love Christ than to know that we love him in sincerity because of the deceitfulness of the heart and the mixtures of unbelief self-love and other sins and some degrees may be in hypocrites as temporary faith tasts imperfect love partial obedience and besides Grace where it is weak is hardly perceived the air will shew it self in a windy season the fire when 't is blown up into a flame 't is no more hidden grace strengthned increased acted is more evident to conscience habits are discerned by acts and exercise and God is wont to reward the faithful soul with his assuring seal of light and comfort 1 John 3.18 Love not in word or in tongue only but in deed and in truth The less we are Christians in shew and the more in sincerity the more joy and peace 5. He helpeth us with boldness to conclude from these evidences Many times when the premises are clear the conclusion is suspended we find in case of condemnation 't is suspended out of self-love many know that they that live after the flesh shall die yet they will not judg themselves and the same may be done in case of self-approbation out of legal fear or jealousie for persons of great fancy and large affections are always full of scruples or loathness to apply the comforts due to them the spirit concludeth for them that they are the children of God 1 John 3.14 We know that we have passed from death to life 1 John 2.3 And hereby we know that we know him 6. He causeth us to feel the comfort of this conclusion Rom. 5.13 Now the God of hope fill you with all joy and peace in believing 'T is an impression of the comforting spirit and Acts 9.31 They walked in the fear of the Holy ghost The spirit is necessary to
of Adoption no less Agent or Witness will serve the turn Rom. 8.16 The spirit its self beareth witness to our spirits that we are the children of God When that is done yet the glory intended to be revealed in us is not sufficiently known we have not now an heart to conceive of it 1 Cor. 2.9 And Prophesie is but in-part 1 Cor. 12.9 And the Apostle when wrapt up in Paradise heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Heavenly joys cannot be told us in an earthly dialect the Scripture is fain to lisp to us and to speak something of it as we can understand and conceive of things to come by things present therefore our glory is in a great measure unknown and will be till the day of manifestation and then there shall be a Crown of Glory prepared for us 3. Why this Glory is hidden 1. Because now is the time of tryal hereafter of recompence Therefore now is the hiding time hereafter is the day of the manifestation of the sons of God if the glory were too sensible there were no trial neither of the world nor of the people of God Christ himself might be discerned by those who had a mind to see him yet there was obscurity enough in his Person to harden those that were resolved to continue in their prejudices therefore 't is said Luke 2.39 This child was set for the rise and fall of many in Israel So if the whole excellency of a Christians estate were laid open to the view of fense there would be no trial Christ had his bright side and dark side a glory to be seen by those whose eyes were anointed with spiritual eye-salve John 1.14 And the word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten of the father And affliction and meaness enough to harden those who had no mind to see So God hath his chosen ones in the world who keep up his honour and interest and he hath his ways to to express his love to them but not openly they are called his hidden ones Psal. 80.3 They are under his secret blessing and protection but not visibly owned but in such a way as may be best for their trial and the trial of the world The Lord Jesus came not with external appearance his Divine Nature was hidden under the vail of his flesh and his Dignity and Excellency under a base and mean outside in the outward estate there was nothing lovely to be seen by a carnal eye Isa. 53.2 He hath no form and comliness and when we shall see him there is no beauty that we should desire him Yet in himself he was the brightness of the Divine Glory and the express image of his person Heb. 1.3 2. God hath chosen this way to advance his glory that he may perfect his power in our weakness 2 Cor. 12.9 By wants and weaknesses his fatherly love appeareth to us more than in an absolute and total exemption from them God would not so often hear from us nor would we have such renewed experiences to revive the sense of his fatherly love and grace which would otherwise be dead and cold in our hearts were it not for these wants and afflictions during our minority and nonage 3. To wean and draw us off from things present to things to come That we may be contented to be hidden from and hated by the world if the course of our service expose us to it for we must not look upon things as they are or seem to be now but what they will be hereafter Now is the trouble then the reward present time is quickly past and therefore we should be dead to present profits and present pleasures and present honours and look to eternity that is to come 2 Cor. 4.18 While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Oh how glorious will the derided vilified Believer be then It should be our Ambition to look after this honour 't is the day of the manifestation of the Sons of Cod tho the wicked have a larger allowance by the bounty of Gods common Providence yet you have his special love We think God doth not place his hands aright no! God doth not misplace his hands as Joseph thought of his Father Gen. 48. when he preferred Ephraim befor Manasseh What a poor condition was the only Begotten Son of God in when he lived in the world When you are poorer than Christ then complain tho you do not enjoy Pleasures Honours Riches Esteem yet if you enjoy the Favour of God 't is enough tho mean yet if heirs of glory Jam. 2.5 God doth not esteem persons according to their outward lustre 1 Sam. 16.7 Look not on his countenance or the height of his stature for the Lord seeth not as man seeth for man looketh upon the outward appearance but the Lord looketh on the heart 2. How manifested Their persons shall be known and owned Rev. 3.5 But I will confess his name before my Father and before his Angels 'T is no litigious debate then no more doubt when owned not by Charracter but by Name they shall be manifested to themselves and their glory also revealed to the world by the visible marks of favour Christ will put upon them when others are rejected Isa. 66.5 But he shall appear to your joy and they shall be ashamed Yea the world shall stand wondring 2 Thes. 1.10 When he shall come to be glorified in his saints and to be admired in all them that believe 2. Doct. That the state of the creatures shall he renewed when Gods children come to be manifested in their glory For he saith the whole Creation groaneth and waiteth 1. This is clear that heaven and earth that is the lower Heavens and the Elementary Bodies as well as the earth shall suffer some kind of change at the last day for 't is said Psal. 102.26 As a vesture shalt thou change them and they shall be changed He will change them quite from the condition wherein they now are 2. That this change of the world and the heavenly and elementary bodies shall be by fire 2 Pet. 3.7 The heavens and the earth which are now reserved unto fire against the day of judgment and the perdition of ungodly men 3. That notwithstanding this fire and universal destruction rational creatures shall subsist to all eternity in their proper place assigned to each of them the Godly in Heaven the wicked in Hell Matth. 25.46 These shall go away into everlasting punishment but the righteous into eternal life 4. 'T is probable that the bruits and plants and all such corruptible bodies as are necessary to the animal life but superfluous to life everlasting shall be utterly destroyed 5. That the world and elementaty bodies shall be refined and purged by this fire and
in his conversation 2 Cor. 6.4 5 6. But in all things approving our selves as ministers of God in much patience in afflictions in necessities in distresses in stripes in Imprisonments in tumults in labours in Watchings in fastings By pureness by knowledge by long-sufferings by kindness by the Holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousness on the right hand and on the left c. These were the evidences which he had in their consciences The faithful discharge of his Office in all sorts of pressures wants and exigencies as also by the constant study of the mind of God and purity of life and abundance of Spirit and sincere charity and love to Souls by these things should a People Choose a Minister and by these things did Paul approve himself to their consciences 2. All these may others have hating for the publickness of his Office and the extraordinary assistance of the Holy Ghost all Ministers and all Christians may have an approbation of God and the testimony of their own consciences and a witness in the consciences of others 1. They may have the approbation of God who certainly will not be wanting to the comfort of his faithful Servants Partly Because he hath promised not only to reward their sincerity at last but to give them the comfort of it for the present John 4.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father And I will love him and will manifest my self to him Let a man but love Christ and be â—aithful to him and he is capable of this promise God will love him and Christ will love him and in Testimony thereof he will manifest himself to him Christ knoweth the burden of believers and what it costs them in the World to be faithful to him and what sad hours many times they have who make Conscience of obedience Now to incourage them the more seriously they ingage in it the more evidences and confirmations they shall have of his love to them yea sensible manifestations and comfortable proofs thereof shall still be given out to them in their course of a constant uniform diligent and self-denying obedience Hidden love is as no love Pro. 27.5 Open rebuke is better than secret love As in our Love to God if it be not manifested 't is but a compliment and vain pretence so in Gods Love to us though he hath not absolutely ingaged for our comfort yet he hath his times of allowing special manifestations of himself to his people and lifting up the light of his Countenance upon them Surely God will not be altogether strange reserved and hidden to a loving faithful and obedient Soul They need more Testimonies of his favour than others do and they shall not be without them Partly Because the Spirit of God is given us for this end not only as a Spirit of Sanctification but of Revelation to witness Gods acceptance of our persons and services and the great things which he hath promised for us 1 Cor. 2 11 12. What man knoweth the things of a man save the Spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God That we might know the things that are freely given us of God None but the Holy-Ghost can know Gods secrets and revealeth thereof to believers as much as is needful for their Salvation For as mans own understanding can only know mans secrets so none can know Gods secret thoughts but Gods own Spirit Now we have received not the Spirit of the World which only carryeth a proportion with Worldly things but the Spirit of God which is given us to know the mind of God concerning us in Christ He doth not only reveal the mysteries of Salvation in general but our own Interest therein Rom. 8.16 The Spirit its self bearing witness with our Spirit that we are the Children of God The infinite mercies of God being bestowed on us God would not have them concealed from us thus we may have the approbation of God 2. We may have the Testimony of conscience concerning our sincerity For conscience is that secret spy which is privy to all our designs and actions and taketh notice of all that we are and do therefore a man should or may know the acts of grace which he puts forth 'T is hard to think that the Soul should be a stranger to its own operations the Spirit in man knoweth the things of a man much more acts of grace Partly Because they are the most serious and Important actions of our lives many acts may escape us for want of advertency they not being of such moment but things that concern our eternal Interests and done with the most advisedness and seriousness surely the man that is thus conversant about them he will mind what he doth and how he doth it 1 John 2.3 Hereby we know that we know him if we keep his commandments 1 Cor. 9.26 I therefore so run not as uncertainly And partly Because acts of grace are put forth with difficulty and with some strife and wrestling a man cannot believe but he feeleth oppositions of unbelief Mark 9.24 Lord I believe help my unbelief A man cannot love God and attend upon holy things but he feeleth drowsiness and deadness in his heart which must be overcome though with difficulty Cant. 5.2 I sleep but my heart waketh A man cannot obey God or do any serious good action but the flesh will be opposing Gal. 5.17 For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other And Rom. 7.21 I find then a Law that when I would do good evil is present with me Now things difficult and carryed on with opposition must needs leave a notice and Impression of themselves upon the conscience And partly Because there is a special delight which accompanyeth acts of grace by reason of the excellency of the object they are conversant about and by reason of the greatness and excellency of the power they are assisted withal and the excellency and nobleness of the faculties they are acted by Faith can hardly be exercised about the pardon of sin or the hopes of Glory but a man findeth some peace and joy in believing Rom. 15.13 Acts of love and hope are pleasant a prospect of eternity is delightful now any notable pleasure and delight of mind notifieth its self to the Soul and therefore upon the whole we may have glorying if we love and fear God and hope for eternal life from him and thereupon study to approve our selves to him conscience which is privy to these things will witness them to us 3. We may leave a Testimony in the consciences of others If we keep up the majesty
make us to be by your false reports Job saith you shall not take away mine integrity nor will I let my innocency go till I dye Job 27.5 Paul would not pass for mans sentence 1 Cor. 4.3 Yea it will fortify us against accusations Internal arising from defects failings I sleep but my heart waketh Cant. 5.2 A Gospel conscience will acquit us yea it comforts in sickness Isa. 38.3 Remember Lord I have walked before thee in truth and with a perfect heart A sick man when his appetite is gone when he can eat nothing a good conscience is a continual feast 3. The latter Testimony in the consciences of others is to be regarded Here let me shew you 1. That it is to be regarded 2. How far 1. That it is to be regarded 1. Partly because the safety and credit of our service dependeth upon it When we have a Testimony in the Consciences of men 't is a restraint to violence Mark 6.19 20. Herodias would have killed John but she could not for Herod feared John because he was a just man So Paulinus was spared by Valence Wicked men fear the good but hate them When their hatred is greater then their fear then no mercy now 't is grievous when their fear is lessened by our scandals 2. This is not affectation of praise but doing things praise worthy Our care must be to do our duty and trust God with our credit Most men do otherwise they would have honour from men but neglect their duty to God Yet honour me before the people 1 Sam. 15.30 We are careless of service and yet hunt for praise Austins rule is good Laus humana non appeti debet sed sequi 't is not a thing to be desired but it must follow of its own accord if it be the event of the action let it not be the aim So Aquinas Gloria bene contemnitur nihil malè agendo propter ipsam bene appetitur nihil malè agendo contra ipsam A good fame is well contemned by doing nothing evil for it well desired by doing nothing evil against it 3. Complying with the humours of men is dangerous but leaving a witness in their Consciences is safe for Conscience is Gods deputy the most serious faculty in us Let us convince others though we aim not at their applause 1 Pet. 3.16 Having a good Conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good Conversation in Christ. 2. How far it may be regarded 1. Surely so far as that we should not forfeit it by any sin or imprudent action or indiscretion of ours 2 Cor. 6.3 Giving no offence in any thing that the Ministry be not blamed So that the profession be not blamed that the way of truth be not evil spoken of 2dly So far as to make a just Apology or Vindication of our credit from aspersions As Paul in the Text wherein he doth not intend his own Apology so much as the Apology of the Gospel An Holy Life is the best Apology 1 Pet. 2. â—5 With well doing we put to silence the ignorance of foolish men Muzzle or stop the mouths of gain-sayers yet we may make Apologies that the truth suffer not 3. The utmost end must be the Glory of God and the honour of the Gospel Matth. 5.16 Let your light so shine before men that they may see your gâ—od works and glorify your Father which is in Heaven 1 Pet. 2.12 That they may by your good works which they shall behold glorify God in the day of visitaâ—ion They do not glorify you but God that entertain a good opinion of the Christian Religion 4. That though this threefold approbation must be looked after yet every branch of it in its proper place The order is that we should first look to God and then our own Consciences and afterwards a Testimony in the Consciences of others for thus downward the one succeeding the other then a man hath the full comfort of his sincerity but if upward and singly or apart it will not hold As if a man had the approbation of others but not of his own Conscience Or if of his own Conscience but not of God if of others a man cannot rejoice in the Testimony of another mans Conscience because another man saith I am a good man for another man knoweth not the springs and motives of my actions Or if I had the bare Testimony of mine own Conscience that would not be sufficient for my comfort 1 Cor. 4 4. For I know nothing by my self yet am I not hereby justified There is an higher Judge for I am blind partial and unadvised till the Spirit concurreth with the witness of Conscience I cannot have a firm and solid peace Rom. 9.1 I say the truth in Christ I lie not my Conscience also bearing me witness in the Holy-Ghost And Rom. 8.16 The Spirit it self beareth witness with our Spirit that we are the Children of God There are two witnesses Gods Spirit and our Conscience But now descendendo it holdeth good and many times one inferreth all the rest If I have the approbation of God his Spirit beareth witness with my Conscience and he hath also the hearts and tongues of men in his own hand or if that be not the approbation of God is absolutely necessary for my Salvation the Testimony of Conscience is very comfortable and the third conduceth much to our safety and service in the World My Salvation dependeth upon the approbation of God my inward comfort upon the witness of his Spirit in my Conscience my outward peace and service upon a Testimony in the Consciences of others I observe this to a double end 1. To direct us in point of duty A good man should look more to God than to Conscience and to Conscience more than to fame and report to a good name in the last place First he looketh to God who is above Conscience and who is an infallible Judge and then he looketh to Conscience which is Gods Deputy and then to good report among men Invert this order and great inconvenience will follow Look to men above God and it maketh a breach upon sincerity John 5.44 And John 12.42 Therefore 't is not man or Glory and praise from him but God alone that the sincere heart is fixed upon As those that run in a race as the Scripture often compareth our Christian course did not regard the acclamations of the spectatours but the opinion of the Quaestor Palestrae or the Judge of the sports who was to determine on whose side the victory was So again if the last be set before the Second it will be almost as bad A Christian cannot be safe if he doth not value and prize the witness of a good Conscience before the Opinion of men for then by humouring men a man displeaseth Conscience which is his best friend of all things and above all persons next to God a
Grace and Authority Mat. 7.29 The People were astonished at his Doctrine for he taught them as one having Authority and not as the Scribes All he did was with Heavenly Majesty and Authority a Soveraign Majesty was to be seen in Christ's teaching proper to himself Besides his Faithfulness as a Minister with such Clearness Evidence and Demonstration there was sufficient Declaration to the World at his Baptism Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased agreeing with the Prophecy of him Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth At his Transfiguration before three Persons that for the Holiness of their Lives were of great Credit Mat. 17.5 Before all his Disciples John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again To the World at his Resurrection Acts 17 31. Whereof he hath given assurance unto all Men in that he hath raised him from the dead To which Resurrection the Jews were conscious Those that reported it wrought Miracles these Men sought not themselves had no Advantage but visible Hazards their Witness was agreeable to the Writings of the Prophets the Doctrine built on it very satisfactory there is in it what every Religion pretendeth to tho in a higher way tho Miracles are now ceased yet it is confirmed by the Truth of the Word God continually confirmeth it by the Seal of the Spirit and there is an inward Certioration whereby Believers are satisfied John 18.37 For this cause came I into the World that I should bear witness unto the Truth Every one that is of the Truth heareth my Voice that is enlightned by the Holy-Ghost receiveth and believeth it but those that have a mind to wrangle God will not satisfy And then for his Miracles they were not Miracles of Pomp and Ostentation not destructive Miracles but Actions of Relief When the Pharisees said He casteth out Devils by Beelzebub the Prince of Devils Mat. 12.24 He proveth that his main aim was to cast out Satan ver 26. If Satan cast out Satan he is divided against himself Would Satan consent that his Kingdom should fall He would not go to dispossess himself All his aim was to promote Holiness and the Kingdom of God I note this 1. That you may know that the Apostles had sufficient Means to convince the World of the certainty of the Christian Doctrine The inward Testimony of the Spirit the Apostles would not alledg it by Miracles and rational Probabilities they were fitted to deal with the World and to appear as Witnesses for him when they were to give an Account Acts 5.32 And we are Witnesses of these things and so is the Holy-Ghost whom God hath given to them that obey him This inward Witness is proper to Believers the other may be alledged to Infidels By the Spirit is meant there a Power to work Miracles 2. That you may know the way of God's working with Men Usually all these three concur to the working of Faith there is the Light of the Spirit external Confirmation and the use of fit Instruments 1. The Light of the Spirit without which there can be no Grace nor Faith 1 John 5.6 It is the Spirit that beareth Witness because the Spirit is true That is That Word which the Spirit himself hath revealed is Truth for he is not only the Author and Inditer of the Word but the Witness he worketh in the Hearts of the Faithful so that he persuadeth them of the Truth of the Word 2. There is external Confirmation Tho Miracles cease yet we have the Testimony and Consent of the Church who by undoubted and authentick Rolls hath communicated her Experience to us which is visibly confirmed by the Providence of God not suffering the Truth to be oppressed 3. There is the use of fit Instruments specially gifted for this Purpose Tho the Effect of the Word doth mainly depend on the Spirit yet there is a Ministerial Efficacy in the Messengers Acts 14.1 They so spake that a multitude both of the Jews and also of the Greeks believed Not that the Faith of the Hearers doth meerly depend upon the excellency of the Preacher Yet certain it is that one way of preaching may be more fit to convert than another both in regard of Matter and Form Pure Doctrine for the Matter is more apt to convert than that which is mixed with Falshood as pure Water cleanseth better than foul and good Food nourisheth better than that which is in part tainted He that can divide the Word aright and prudently apply it is more powerful to work than he that seeth by an half Light or presseth Truth loosly and not with Judgment and Solidity Not as if they could infallibly convert but they are more likely they do not carry the Grace of Conversion in their Mouths Then for the Form with more plainness clearness strength of Argument God hath given to some Gifts above others not to bind himself to them but in the way of Instruments they are more powerful tho the weakest Gifts are not to be despised And in the quality of the Persons Holy Persons are more polished Shafts in God's Quiver 3. I observe it to press you to regard all these things 1. The Power of the Spirit if you would profit in Christ's School The watering-Pot will do nothing without the Sun nor the Word without his Testimony 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase The Spirit is to confirm Truth to you by way of Witness and Argument By way of Witness 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy-Ghost There is a secret Persuasion especially when you are reading and hearing that insinuateth it self with your Thoughts doubtless this is the Word of God Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul By way of Argument working such things from whence you may conclude it is God's Word John 8.32 Ye shall know the Truth and the Truth shall make ye free When ye are freed from the bondage of Sin then ye are enlightned to see the Truth of the Gospel by experience ye shall know the Truth 2. Take in the advantage of external Confirmation By Miracles Christ's Testimony was made valuable to the Apostles You have not only authentick Records wherein these Miracles are recorded which as an History may be believed but the Testimony of the Church which hath experience of the Truth and Power of the Gospel for many Ages The Lives of the Godly who are called God's Witnesses 1 Cor. 14.26 The Providences of God in delivering his Church in their miraculous Preservations Psal. 58.11 Verily there is a God that judgeth in the Earth Answers of Prayers grounded on the Word Upon all these
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
us when we receive the Effects and God is actually become our reconciled Father in Christ. God's Love from Everlasting was in Purpose and Decree not in Act. God's Love in us is to be interpreted two ways both in the Effects and the Sense In the Effects at Conversion Ephes. 2.4 5. But God who is rich in Mercy for his great Love wherewith he loved us even when we were dead in Trespasses and Sins hath quickned us together with Christ. In the sense when we get assurance and an intimate feeling of it in our own Souls Both are wrought in us by the Spirit Rom. 5.5 And Hope maketh us not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost that is given to us A Man may have the Effects but not the Sense God may love a Man and he not know it nor feel it But we are to look after both Therefore I shall do two things First Press you to get the sense Secondly Speak to the Comfort of them that have indeed the Effects but not the Sense First I shall press you all to get the sense and comfortable apprehension of this Love that God loved you as he loved Christ. 1. Motives The Benefits are exceeding great 1. Nothing quickneth the Heart more to love God Certainly we are to love God again who loved us first 1 John 4.19 Now tho it be true that Radius reflexus languet that God loveth us first best and most yet the more direct the Beam the stronger the Reflection the more we know that God loveth us in Christ the more are we urged and quickned to love God again 2 Cor. 5.14 For the Love of Christ constraineth us And this Consideration is the more binding if you expect those Privileges which Christ had you must express your Love by suitable Obedience John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me John 4.34 My Meat is to do the Will of him that sent me and to finish his Work John 8.29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him You must love him as Christ loved him Will you sin against God that are so beloved of him Thus we must kindle our Hearts at God's Fire for Love must be paid in kind 2. It maketh us contented patient and joiful in Tribulations and Afflictions Rom. 5.3 And not only so but we glory in Tribulations also And 1 Pet. 1.8 Whom having not seen ye love in whom the now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory 3. Nothing more emboldneth the Soul against the Day of Death and Judgment than to know that God loveth us as he loved Christ and therefore will give us the Glory that Christ is possessed of 1 John 4.17 Herein is our Love made perfect that we may have boldness in the Day of Judgment because as he is so are we in the World the greater apprehension we have of the Love of God in Christ the more perfect our Love is 2. Means that this may be increased in us 1. Meditate more on and believe the Gospel It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26 I have declared to them thy Name and will declare it that the Love wherewith thou hast loved me may be in them and I in them Fervency of Affection followeth strength of Perswasion and strength of Perswasion is encreased by serious Thoughts 2. Live in Obedience to the Spirit 's sanctifying Motions for this Love is applied by the Spirit Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God compared with the 16 th The Spirit it self beareth Witness with our Spirits that we are the Children of God The Spirit obeyed as a Sanctifier will soon become a Comforter and fill our Hearts with a sense of the Love of God 3. Take heed of all Sin especially hainous and wilful Sins Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Ephes. 4.30 And grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption Otherwise you may lose the sense of God's Love once evidenced Men that have been lifted up to Heaven in Comfort have fallen almost as low as Hell in sorrow trouble and perplexity of Spirit One Frown of God or withdrawing the Light of his Countenance will quickly turn our Day into Night and the poor forsaken Soul formerly feasted with the sense of God's Love knoweth not whence to fetch any Comfort and Support Secondly I shall seek to comfort them that have but the Effects not the Sense For many serious Christians will say Blessed are they who are in Christ whom God loveth as he loved Christ but what is this to me that know not whether I have any part in him or no To these I will speak two things 1. What Comfort yet remaineth 2. Whether these be not enough to evidence they have some part in Christ. 1. What may yet stay their Hearts 1. The Foundation of God still standeth sure The Lord knoweth those that are his 2 Tim 2.19 He knoweth his own when some of them know not they are his own he seeth his Mark upon his Sheep when they see it not themselves God doubteth not of his Interest in thee tho thou doubtest of thy Interest in him and you are held faster in the Arms of his Love than by the Power of your own Faith as the Child is surer in the Mother's Arms than by it's holding the Mother 2. Is not God in Christ willing to shew Mercy to Penitent Believers or to manifest himself to them as their God and reconciled Father Did not his Love and Grace find out the Remedy before we were born And when we had lived without God in the World he sought after us when we went astray he thought on us when we did not think on him and tendred Grace to us when we had no mind and heart to it Isa. 65.1 I am sought of them that asked not for me I am found of them that sought me not 3. Hast thou not visibly entred into the Bond of the Holy Oath and consented to the Covenant seriously at least if thou canst not say sincerely Or dost thou resolve to continue in Sin rather than accept of the Happiness offered or the Terms required then thou hast no part in Christ indeed But if thou darest not refuse his Covenant but chearfully submittest to it then God is thy God Zech. 13.9 I will say It is my People and they shall say The Lord is my God If thou consentest that Christ shall be thy Lord and Saviour thou art a part of the renewed Estate whereof Christ is the Head 4. If thou
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
at his will But the old Inmate is cast out and now we are guided and influenced by another Lord. Thirdly He comforts us with the sense of Gods fatherly love and our eternal inheritance Rom. 8.16 The spirit it self beareth witness with our spirit that we are the children of God 2 Cor. 2.22 Who hath also sealed us and given us the earnest of the spirit into our hearts By both he leaveth upon the soul a sweet taste and rellish of spiritual and heavenly things 2. Why this inhabitation is the ground of a blessed resurrection 1. To preserve the order of the personal operations To make this evident consider 1. That rising from the dead is a work of divine power for to him it belongeth to restore life who gave life at first 2 Cor. 1.10 Who hath delivered us from so great a death c. and is verified in plain experience 2. That this divine power belongeth in common to Father Son and Holy Ghost who being one and the same God concurred in the same work and whatever is done by the Father or Son is done by the Spirit also and whatever is done by the Spirit is done by the Father and Son also As for instance apply it to the resurrection of Christ or our resurrection To the resurrection of Christ 't is ascribed to the Father and God the Father who raised him from the dead To God the Son in other places Christ is said to rise again by his own virtue and power Rom. 4.25 He dyed for our offences and rose again for our justification not raised only but rose again So the Spirit is said to raise Christ Rom. 1.4 And declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead So 1 Pet. 3.18 crucified in the flesh and quickned in the spirit So our resurrection we are raised by the Father for in the Text 't is said we are raised by the spirit of him that raised Jesus from the dead We are raised by Christ John 5.21 For as the Father raiseth up the dead and quickneth them even so the son quickneth whom he will So by the Spirit we are raised as in the Text He shall quicken your mortal bodies by his spirit that dwelleth in you 3. They all concur in a way proper to them In all their personal operations 't is ascribed to the Father as the first fountain of working and spring and well-head of all grace who doth all things from himself and by the Son and Holy Ghost as it refers to Christs resurrection and ours also so Christs resurrection 't is ascribed to God and Father who in the mystery of Redemption hath the relation of Supreme Judg Acts 2.32 This Jesus hath God raised up and Acts 10.40 Him hath God raised up the third day And there is a special reason why it should be ascribed to God as the Apostles when they stood upon their priviledg let them come and fetch us out Acts 12.39 so the God of peace that brought again from the dead the great shepherd c. as referring it to his judicial power Heb. 13.26 Tho Christ had power to rise yet no authority our Surety was fetched out of prison by the Judg. And then 't is ascribed to Christ himself Joh. 2.19 Destroy this temple and in three days I will raise it up which he spake of the temple of his body To prove the Divinity of his Person it was necessary that he should thus speak or to prove himself to be God John 10.18 I have power to lay down my life and to take it up again He could put a period to his sufferings when he pleased So for the Holy Ghost he raised Christ because the Spirit sanctified his humanity and by him the humane nature of Christ was made partaker of created holiness and so qualified to rise again when he had done his work all the created gifts came from the spirit and therefore they are called the anointing of the Holy Ghost with which he was anointed So to our resurrection God raiseth the dead as 't is usually said in Scripture and Christ raiseth the dead Every one that believeth on the son hath everlasting life and I will raise him up at the last day John 6.40 The spirit raiseth and still in a way proper to each person to understand which we must observe that there are three ways of subsistence in the Divine Nature which carry a great correspondence with the prime Attributes in God which are Power Wisdom and Goodness Power we conceive eminently in God the Father it being the most obvious by which the Godhead is apprehended and so proper to him who is the beginning of being and working Rom. 1.20 His eternal power and Godhead are seen by the things which are made Wisdom is appropriated to Christ who is often represented in Scripture as the Wisdom of the Father especially Prov. 8. And goodness to the Spirit therefore often called the good Spirit Neh. 9.20 and Psal. 143.10 Not but that all these agree to each person for the Father is powerful wise and good so the Son and so the Holy Ghost and love is sometimes appropriated to the Father namely the Fountain and original Love But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit because all benefits come to the Creature this way we have our natural being from him Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life The first clause relateth to the body the Spirit of the Lord hath made me that is framed the body the second to the soul that Spirit of Life that God breathed into man when his body was framed and organized to receive it the Spirit created and formed in man the reasonable soul so the new being which is communicated to us by the Redeemer through the covenant of Grace Tit. 3.5 6. Our glorious being which is considered either as to soul or body as to soul the spirit is life because of righteousness as to body the words of the Text. Well then the Holy Ghost is the operative love of God working from the Power of the Father and Grace of the Son and whatever the Father or Son doth you must still suppose it to be communicated to us by the Spirit 2. Because the Holy ghost is vinculum unionis the bond of union between us and Christ. We are united to him because we have the same Spirit which Christ had there is the same Spirit in Head and Members and therefore he will work like effects in you and him if the Head rise the Members will follow after for this Mystical Body was appointed to be conformed to their Head as in obedience and suffering so in happiness and Glory Rom. 8.29 Predestinated to be conformed to the image of his Son Christ was raised therefore they shall be raised Christ was raised by the Spirit of Holiness
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
as 't is said of Christ Luke 24.45 That he first opened the Scriptures and then opened their understandings Otherwise our light is only literal and speculative not operative and efficacious 5. The parts and branches of this leading are two First His restraining motions for the mortifying of sin and His inviting motions for the perfecting of Holiness He teacheth us as he leadeth us into all truth what we are to reject what to believe in Religion Again what is to be left undone in the practise of our lives and he backeth both with what we ought to hope and fear after death in the other world 1. His leading consisteth in his restraining motions For the mortifying of sin or the avoiding of sin when we are running into the snare he mindeth us of our danger as when any evil habit or spiritual disease is growing upon our spirits or when we are about to do something unseemly and offensive to God The spirit in effect saith Oh do not this abominable thing which I hate but cast out pride worldliness and sensuality do not give way to such and such lusts The Holy Ghost is in a singular manner familiar with Gods people taking up a place of abode in their hearts and furnishing them with sweet and necessary counsel and advice from time to time therefore he is said to strive with us when he opposeth himself to our corrupt inclinations Gen. 6.3 My spirit shall not always strive with man He striveth by inward motions and checks of conscience by which he seeketh to humble us for sin and to reclaim us from sin if we struggle against these we lose our advantage Neh. 9.29 30. Thou gavest them also thy good spirit to instruct them Thou testifiest against them by the spirit to bring them back to thy law In these and many places we read of the spirits guidance If ye through the spirit mortisie the deeds of the body We must avoid those things he disswadeth us from 2. There are his inviting and quickning motions to bring us on in a way of holiness and to perfect the work of Grace in us and fit us more for Gods use and service he doth not only close us at first with Christ but is the agent and worker of the life of Christ within us to do his work and maintain his interest and sanctiâ—ie us throughout As we have experience of his restraining motions that we may be more and more conformed to Gods Blessed Will and seek our delight and happiness in Communion with his Blessed Self Psal. 27.8 The Lord said seek ye my face and my heart said thy face Lord will I seek God speaketh to us by the injection of holy thoughts and the secret inspirations of his Grace and we speak to God by the inclinations and resolutions of our own souls This Dialogue is carried on in soul language there needs no audible words between God and the soul so in other places how often doth he solicite us by his holy motions and inspirations the spirit inclineth and presseth us to that which is good 2. As the office of the spirit is to guide and lead so it is our duty to submit to his direction to be led by him That maketh the evidence in the passive sense if we suffer our selves to be led and guided by him in all things for otherwise the spirit worketh on many but they will not hear they either neglect or resist his motions there is a double voice within us the flesh and the spirit and mens spiritual estate is determined by submission and compliance with either Rom. 8.1 That walk not after the flesh but after the spirit The flesh is near and dear to us and very imperious and importunate to be pleased now some men live in a perfect obedience to the flesh according to the fancies and appetites of corrupt nature denieth it nothing which it craveth at their hands but there is another voice within us saying This is the way walk in it Thus you must do if you mean to be happy Now let us not hear and pass by as if you heard not no you must suffer your selves to be lead and governed by this voice or this blessed spirit in all you must improve his assistance wait for his approaches obey his sanctifying motions direct all the actions of your lives according to his guidance and counsel that is your evidence 1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ all the Priviledges which Christ had are conveyed to us by the spirit If Jesus be the natural Son of the Father the Christian is his Adopted Son Joh. 20.17 If Jesus be the heir of all things a Christian is a co-heir with Christ Rom. 8.17 If Jesus be innocent the Christian is justified if Jesus be born of the spirit or framed by the Holy Ghost the Christian is regenerated born also of Water and the Holy Ghost John 3.5 If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him the spirit beareth witness with our spirits that we are the Sons of God Jesus was led by the spirit continually so we if he retire into the desart if he come back again into Galilee he is still led by the spirit Matth. 4. Jesus was led up of the spirit into the wilderness the Holy Ghost aiding him in that conflict when 't was ended Luke 4.14 Jesus returned in the power of the spirit into Galilee that is to preach or to execute his Prophetical Office if he cast out Devils Matth. 12.14 I cast out devils by the spirit of God Thus 't was with Christ certainly therefore whatever design we conceive whatever resolution we take whatever enterprize we would bring to pass we are always bound to depend upon the Holy Ghost the spirit must still lead us and move us in all our operations 2. The great mischief which will ensue if we obey not his sanctifying motions and inspirations you will resist the spirit and vex him Isa. 63.10 They rebelled and vexed his holy spirit And therefore he turned to be their enemy The other expression Eph. 4.30 Grieve not the holy spirit He is grieved when the flesh is obeyed before him the spirit sustaineth a double relation our Sanctifier and our Comforter let us not resist our sanctifier nor grieve our comforter surely we should not be ungrateful to this Holy Spirit if we be Holy he Sanctifieth us if free 't is he sets us at liberty if wise he inlightneth us if gatitude cannot prevail yet our interest should He is our Comforter and we blot our evidence darken his seal and so deprive our selves of that joy and peace which we might have in our souls if he were obeyed there is one great mischief above this which God sets up as a dreadful warning for our caution despighting the spirit of grace Heb. 10.29 To resist the spirit is dangerous To resist the
Father speaking in the law to resist the Son speaking in the Gospel offering our remedy but to resist the Holy-Ghost who would help us to accept this remedy there is no other relief for us no other divine person to give it us The mission of the Holy Ghost is the last offer for the recovery of mankind there is nothing more to be expected if we submit not to his inspirations and wilfully refuse to give ear to his counsel our salvation is hopeless Secondly let me now open the priviledg they are the sons of God this priviledg may be considered 1. As to the real grant on Gods part 2. As to their own sense of their adoption on the believers part First As to the real grant on Gods part It was intended to the elect from all eternity Eph. 1.5 Being predestinated to the adoption of children In time 't is brought about by Christs death or the work of redemption Gal. 4.4 5. But actually instated upon us when we are regenerated and do believe John 1.12 13. To as many as received him to them gave he power to become the sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God They are born of God and so made the sons of God being called out of nature to grace in their effectual calling they are made sons and daughters to the most High God first he doth renew their natures and make them Holy then reconciled to God as their Father in Christ this is the first grant 2. As to their own sense of their adoption that is spoken of here they shew themselves to be Gods Children and so may know themselves to be Gods Children 1. Because they have the certain evidence that they are received for children by God through faith in Christ and that is holiness If our carriage be suitable to our estate and priviledges why should we doubt Eph. 1.4 5. Elected to be holy without blame before him in love having predestinated us to the adoption of children They have the true pledg of Gods love and that is the spirit and they shew the true fruit of their love to God and that is obedience to his sanctifying motions they are led by the Spirit and so without blame before him in love as they have a greater measure of the fruits so 't is every day more clear to us 2. The same spirit that leadeth them doth assure and ascertain them for our sanctifier is our comforter And the more a Sanctifier the more a Comforter first in a darker way leaving a Child-like impression upon them inclining them to go to God as a Father tho their adoption be not so explicite and clear v. 15. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Aba Father and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Children of God deal with God as a Father cry to him as a Father cannot keep away from him when they dare not so expresly intitle themselves his Children Secondly in a clearer way when he manifests his presence by a supernatural and powerful change wrought in the heart and discovered whereby they conclude their own gracious estate v. 16. The spirit its self beareth witness with our spirits that we are the children of God the spirit helps to discern his own work or the image of Christ stampt upon them in a fair and bright character 3. This is a great priviledg that will appear if we consider our present relation to God or our future inheritance 1. Our present relation to God 1 John 3.1 Behold what love the father hath shewed us that we should be called the children of God We are his Children and God is as our Father pleased to own us as his children we are not born sons but made so by grace by nature we are Children of wrath Eph. 2.3 The very term adoption implieth it A Child by adoption is opposed to a Child by nature for men are not said to adopt their own children but strangers now that strangers and enemies should not only be reconciled but also be called the sons of God Oh what unspeakable mercy is it to have the blessed God whom we had so often offended to become our reconciled Father in Christ it is not an empty title that he assumeth but hath more abundant love and tenderness to our welfare than any title can make us understand 2. Our future inheritance our right floweth from our sonship Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ. Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heirs according to the hope of eternal life 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Luke 12.32 Fear not little flock 't is your Fathers good pleasure to give you a Kingdom What may we not expect from the bounty of such a Father Surely he that would pardon his enemies will bless his Children and that for evermore 1. USE Is to inform us 1. of the nature of the spirit's conduct 't is sweet but powerful it accomplisheth its effect without offering violence to the liberty of man we are not drawn taken or driven as beasts but led guided to happiness not forced thither against our wills or without our consent the inclinations of man are free there is not a violent impulsion but a sweet guidance and direction yet he is subject to the leading government and drawing of the Spirit 2. It informeth us of the great condescension of God to new creatures 1. In his care over them They are led by the spirit during their pilgrimage well guided and well guarded Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation They have the spirit for direction and the Angels for defence their charge is not cura animarum but custodia corporis 2. In the great honour he puts upon them and reserveth for them Now these are the Children of God hereafter they shall have the inheritance then is adoption compleat Rom. 8.23 Even we our selves groan within our solves waiting for the adoption the redemption of our bodies If annihilated after death or drawn out their life to all eternity upon earth allowing them so tolerable contentment there had been a savour
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 If children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may also be glorified together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâ—e is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
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
our selves And partly because of its relation to God 't is called the candle of the Lord Prov. 20.27 'T is in the place of God to us and therefore if it condemn us may not God much more its checks and reproaches are a warning from God it acteth in his name and citeth us before his Tribunal and therefore we must not smother and put off troubles of conscience till God put them away partly because of the rule it goeth by which is the law of God evident either by the light of nature Rom. 2.15 Which sheweth the work of the law written in their hearts their consciences also bearing them witness and their thoughts in the mean while either accusing or else excusing one another Or by the light of Scripture Prov. 6.22 Bind my Commandment on thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee when thou walkest it shall walk with thee It doth but repeat over the law of God to you it will be heard once better hear it now while you have opportunity to correct your error 2. The matter must be discussed that you may resolve to do as the case shall require 1. In some cases there is an appeal from Court to Court In what Court doth conscience condemn you In the Court of the Law you ought to subscribe the condemnation is just to own the desert of sin and if God should bring it upon you he is righteous Nehem. 9.33 Thou art just in all that is brought upon us for thou hast done right but we have done wickedly But there is a liberty of appeal from Court to Court you may take Sanctuary at the Lords Grace and humbly claim the benefit of the New Covenant Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand but there is forgiveness with thee that thou shouldest be feared And Psal. 143.2 And enter not into judgment with thy servant for in thy sight shall no man living be justified Deprecate the first Court and beg the favour of the second 2. In other cases there is an appeal from Judge to Judge Suppose conscience condemn you in the Gospel Court that you are not a sound believer the case must not be lightly passed over but you must examine whether there be a sincere bent of heart in you towards God yea or no When others question or impeach your sincerity you appeal to Heaven as Job did My witness is in Heaven The case is somewhat different when your own hearts question it but yet you must see whether the judgment of conscience be the judgment of God Conscience is a Judge but not the supream Judge It may err both in acquitting and condemning in acquitting when from a Judge it becometh an Advocate excusing the partialities of our obedience So in condemning when from a Judge it becometh an Accuser and exaggerateth incident frailties beyond measure God may sometimes speak peace in the sentence of his word when he doth not in the feeling of conscience Beg of God to interpret your case our sincerity is best interpreted by a double testimony 't is well if it be so clear that a single one serveth turn Rom. 9.1 I say the truth in Christ I die not my conscience also bearing me witness in the Holy Ghost And Rom. 8.16 And the spirit its self bearing witness with our spirits that we are the children of God 3. Suppose the worst that you have no relief by an appeal from Court to Court or from Jâ—dge to Judge yet there is a passing from state to state still allowed us John 5.24 And shall not come into condemnation but is passed from death to life You are in a state of coâ—demnation but you must get out of it as fast as you can take the same course that a condemned man would What is that 1. Acknowledge the Justice of it see you be affected with it Christ justifieth none but the self-condemned for he came to seek and to save that which was lost Luke 18.13 14. God be merciful to me a sinner I tell you this man went down to his house justified rather than the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted You have no plea but that of a sinner 2. Take heed of resting in this estate or going on in your sins There is sententia lata but dilata Eccles. 8.11 Because sentence against an evil doer is not executed speedily therefore the hearts of the sons of men is fully set in them to do evil There is nothing but the slender thread of a frail life between you and execution get it repealed quickly or you are undone for ever Their damnation slumbereth not 2 Pet. 3.3 God is slow in executing the sentence as being willing that men should repent yet it will be executed 't is every day nearer and nearer 3. Embrace the offer of the Gospel and set your selves in the way of your recovery Christ hath delivered us from wrath to come but you must upon warning flee from wrath to come Matth. 3.7 And then that sentence of death which you have received n your selves will be repealed The door of grace is always open to those Heb. 6.8 who have fled for refuge to lay hold of the hope set before them 4. Make your qualification more explicite by an holy and Heavenly life 1 Thess. 5.8 9. But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. The more you live upon the other world and in a strict obedience to God the sooner you will make out your qualification 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world I now proceed to the 2. Doctrine That our triumph over the fear of condemnation mainly ariseth from the several acts of Christs mediation 1. His death is mentioned it is Christ that dyed that is he hath expiated our sins by his death and obtained release and pardon for us and then who shall condemn This will appear 1. By the notions by which it is set forth a ransom a Mediatorial Sacrifice and a propitiation a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 A ransom is a price given to a Judge or one that hath the power of life and death to save the life of one capitally guilty and by law bound to suffer death or some other evil of punishment This was our case God was the supream Judge before whose Tribunal man standeth guilty and liable to death and condemnation but Christ gave himself as a ransom in our stead to save us from the condemnation which we had deserved Job 33.24 Deliver him from going down to the pit I
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
some special way of operation Rom. 5.5 And 1 Cor. 2.12 Now we have not received the spirit of the World but the Spirit of God that we may know the things that are freely given us of God And Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you A believers Body and Soul is the Spirits Mansion-house and those that have the Spirit to dwell in them not to come upon them at times are in an abiding state of Grace The Spirit came upon Balaam at times Num. 24.34 but in his People he makes his abode He doth act in others as a Spirit assisting but not as a Spirit inhabiting He dwelleth in his people The Spirit is often promised to dwell in our Hearts not only for a season but for ever John 4.14 The water that I shall give him shall be a Well of water springing up to everlasting Life Mark the Spirit doth not give a Draught but the Spring not a Dash of rain that is soon dryed up but a Well not a Pond that may be dryed up at length but a Fountain that ever keepeth flowing so that we shall never thirst more it shall quench his thirst after worldly Vanities and Delights These things grow tastless the more of the Spirit we have The Spirit of Christ as the Fountain doth make this Grace enduring in its self and in its effects a Well of inexhaustable fulness and refreshment So John 7.38 He that believeth in me out of his belly shall flow Rivers of living water Not a petty refreshment for a season but his Spirit to dwell in us as a full Fountain to flow forth for the refreshment of himself and others Though the Ocean be in God yet there is a River in the Saints in Christ there is plentitudo fontis in us plentitudo vasis if we find any remission of the Comforts of this Spring it 's through our own Pride and Unbelief and Idleness John 14.16 17. I will give you another Comforter that he may abide with you for ever The Spirit will not change his dwelling place This is such a degree of Grace as the unregenerate World cannot receive 4. This inward Principle is expressed with respect to the Instrument which is the Word of God so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 the ingrafted Word The root of the matter is within 't is not the word heard only or the word obeyed only will save us but it must be an ingrafted Word 't is not bound on but ingrafted 't is not enough to yield some present Obedience to it but it must be rooted in us So in that notable Promise Heb. 8.10 I will put my Laws in their minds and write them upon their hearts The Writing is the Law of God the Tables are the Minds and Hearts of men that is the understanding and will and rational Apetite and this is written by the Finger of God there where is the Source and Original of all moral operations of all thoughts and affections and inward motions there is the Law of God written in those parts of the Soul where the directive Councel and the imperial commanding power of all humane actions resideth there will God write his Laws in lively and legible Characters and what is the effect A man becometh a Law to himself he carryeth his Rule about with him and hath a ready and willing mind to obey it Psa. 37.31 The Law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it he unfeignedly loveth what is commanded of God and hateth what is forbidden by him 5. The work its self is sometimes generally expressed by these Notions 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature 2 Cor. 5.17 when a man is thoroughly framed anew in all his Faculties And 1 Joh. 3.9 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abiding Seed not a vanishing affection but a remaining seed and 't is called a good Treasure Math. 12.35 There is a stock that supplyeth holy Thoughts Words and Actions As a man that hath a bad Treasure of Corruption the more he spends the more 't is encreased so a man that hath a good stock he bringeth forth holy Thoughts Words and Actions And 't is called a new Heart and a right Spirit Psal. 51.10 Ezek. 36.26 27. and 't is called a sound heart Psa. 119.80 There is a slight heart and a sound heart which is not only opposed to the shows of Hypocrites but to the suddain pangs and half dispositions of Temporaries when Grace beareth an universal soveraignty over us inclining the heart to love and please and serve God 6. Sometimes the work is particularly expressed by the several Graces of the Spirit all which are comprized in Faith and Repentance Acts 20.21 Teaching them Repentance towards God and Faith in our Lord Jesus Christ Repentance towards God because by it we return to the Duty we owe to our Creator and Faith in the Gospel notion doth principally respect our Redeemer and his mediation for us By Repentance we return to the Duty injoyned by the Law from whence we are fallen and by Faith we apprehend the Love of Christ and what he hath done for us By Repentance we are set in joynt again as to our Obedience to the Law-giver and by Faith we close with and are united to our Redeemer without which we cannot be accepted with God Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant If you ask me What is this Oyl in the Vessel that we must have to qualifie us to meet the Bridegroom at his coming Answ. 'T is Repentance mortifying our inward Lusts and Faith working by Love 1. Repentance mortifying our inward Lusts that in newness of Life we may glorifie God therefore called Repentance from dead works Heb. 6.1 By common Grace men may cast off all outward evils escape the pollutions of the World but are never really and inwardly changed in their natures 'till the Spirit of Christ worketh this Grace in the Heart they are but as a Sow washed 2 Pet. 2.22 there is an inclination to wallow in the Mire of carnal delights again 'T is possible a man may see such an excellency in Christ and be so affected at the hopes of his Mercy and melted at the thoughts of his Love as to cast off outward gross evils which the World liveth in but this is but the Sow washed the heart is not changed Lust for a while may be benummed seem quenched but 't is not deadned 't is not weakned If ye through the Spirit mortifie the deeds of the Body Rom. 8.13 as appeareth by its breaking out again with the more violence 2. Faith working by Love that is the great principle of Gospel-obedience True Grace doth not lye hid in the Soul in lazy habits but sets the Soul awork for God upon the apprehension of
a working warring principle that shall rouse up a man dayly to take heed of it as the greatest evil and yet sin should be as powerful and as frequently and freely break out as it doth in others no where there is such an enmity hostility and irreconcileableness or to say in a word such an habitual aversation it cannot be 1 Joh. 3.9 He that is born of God doth not commit sin his seed remaineth in him and he cannot sin because he is born of God He that hath such a blessed change wrought in him by the operation of Gods Spirit as to be transformed in the Spirit of his mind it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin and restrain the practice of it that the habits of Grace being cherished this must needs be famished and starved by degrees A man that hath a fixed root of ungodliness in him he is at sins beck the Devils Slave but a permanent habit of Grace doth produce a constant carefulness that God be not dishonoured or displeased The Apostle telleth us That Christ bore our sins in his Body upon the tree that we being dead unto sin may be alive unto righteousness 1 Pet. 2.24 Now certainly this effect is obtained in those that have benefit by his Death or have assured it by Faith before they were alive to sin being active and delighting in the Commission of it but dead to Righteousness impotent and indisposed for any spiritual act but afterwards their love to sin is weakened and their Hearts quicken'd to spiritual Life Once more That there is a decay of the evil Principle appeareth by that of Gal. 5.16 17. This I say then walk in the Spirit and you shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot do the things that ye would This place sheweth that the lusts of the flesh though they be not wholly abandoned yet they shall not be fulfilled We take it otherwise but the meaning is The unrenewed part shall be kept under we cannot fully effectuate the evil we would The Spirit alwayes opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead The flesh doth not advance with a full gale but meeteth with a contrary tyde of resistance from the Spirit 1. Vse Is to Reprove those that can afford a little Religion but cannot afford enough It may be good words without practice or practice without principle Good words without practice many talk well their notions are high and strict but observe them narrowly and you will find them cold and careless like the Carbuncle at a distance it seemeth all on fire but touch it and it is Key-cold Be warmed be cloathed will not pass for Charity nor Opinions for Faith nor Notions and elevated Strains for Godliness You would laugh at him that would think to pay his Debts with the Noise of Money and instead of opening his Purse shake it 'T is as ridiculous to think to satisfie God or discharge our Duty by fine words or heavenly Language without an heavenly Heart or Life or afford practice without a Principle or an inward disposition or inclination of heart to holy things 'T is not enough to do good but we must get the Habit of doing good to believe but we must get the Habit of Faith to do a vertuous action but we must have the Habit of Vertue to perform an Act of Obedience but we must get the Root of Obedience The Soul must be divested of evil Habits and decked and adorned with habits of Grace and endowed with new and spiritual Qualities before it can have a Principle of Life in its self But most men content themselves with a little good Affection that is soon spent Hosea 6.4 Ephraim's goodness is like the morning dew that wets the surface but is soon dryed up Many have some good things in them but they want a firm Root which is an habitual Inclination towards God Oh the difference that is between a man that forceth himself to do good and one whose Heart is inclined to do good He doth not go to it like a Bear to the Stake but with a native willingness he is inclined to think of good inclined to talk of good and holy discourse inclined to pray to exercise himself to Godliness The Lord hath put a new Nature in him and he feeleth an internal Mover or an inward Impression that moveth him This is Life but 't is little regarded Many have a shew but Life cannot be painted otherwise an handsome Picture of Godliness men may keep up But what are the Reasons of this 1. Negligence They are loath to be at the pains to get Grace to be at the expence of brokenness of Heart and that humble waiting and earnest praying that it will cost us A Form is easily gotten and maintained painted Fire needs no fuel to keep it in vanishing Affections are soon stirred A little remorse in a Prayer or delight in a Sermon they may have but it will cost us labour and diligence to have the Heart strongly bent towards God Prov. 13.4 The Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made fat All excellent things have their incident difficulties and nothing is gotten without diligence labour and serious mindfulness That which is opposed to common Grace is casting off sloathfulness and a diligence to keep some full assurance of hope to the end Heb. 6.11 12. 2. Inconsideration They do not consider how they shall appear before Christ at the day of Judgment Therefore are they called foolish Virgins because they did not foresee all Events to provide against them As if the Spouse should come later they thought this Oyl they had might suffice or they should have opportunity to get more Christianity is a business of Consideration When Christ had laid down the Terms he biddeth them sit down and count the Charges Luke 14.28 A Builder doth but lay the foundation of his shame in his Cost if he be not able to carry on the Building a War were better never be begun if we have not means to maintain it If you mean to build for Heaven to bid defiance against the Devil World and Flesh you must not rashly engage but deliberately resolve We must consider the Quality of Christs Laws what visible Oppositions there are that we may knowingly all difficulties considered put our selves into his hands There is an anxious and serious deliberation necessary otherwise to leap into Profession sleightly maketh way for Apostasie or else for such a cheap Religion which costs nothing and therefore is worth nothing 3. Some unmortified corruption or indulged Lust which hindereth both the Radication and Prevalency of Grace The Heart divided touched partly with
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
it surely we would walk more cautiously and serve God with greater ardency and alacrity of Spirit but when we forget it we let loose the Reins and slacken our diligence and yield to the importunity of the flesh and suffer our selves to be distracted with worldly cares or benummed with fleshly delights that we do not mind our Duty of preparing for the Lords coming Secondly How far may this seize upon Christians The Question may be stated Negatively and Affirmatively how far it may and how far it may not First Affirmatively 1. It may seize upon them not only when they are young but when they are of long standing When they are young many a man newly Converted having had as yet no thorough experience of the strength of Sin the danger of Temptations and his own Weakness may bear a little too high upon the Confidence of his own resolutions which because they are sincere he thinketh they will easily obtain their effect In this rank I put Peter whilest as yet the Spirit was not poured out and was only under his Masters wing I count him but a Novice then in comparison of what he was afterwards He was so confident of his affection to Christ and resolution that he had not a due sense of his danger Matth. 26.33 But alas how soon were his unpractised Wings clipp'd and he taken in the Snare of the Fowler Honest Peter would not believe such Weakness in himself and so unexperienced Christians can hardly believe themselves to be so weak as a Temptation sheweth them to be the more sincere their purpose is the more confident they are in their own Strength even when near a fearfull fall So a man of long standing being assured of Salvation may grow negligent and supposing he hath Grace and is possessed of the Love of God presumes that he needeth not such diligence as when he was doubtful of his State and if he go round in a course of Duty and avoid grosser sins he may think 't is enough as if he were now past all danger and so insensibly falleth asleep or into decay Rev. 3.18 Because thou sayest that I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me Gold tried in the fire that thou mayest be rich and white Rayment that thou mayest be cloathed that the shame of thy nakedness do not appear and Eye-salve that thou mayest see 'T is not spoken to the gross Carnal or to beginners or persons unacquainted with Christ but to lukewarm Professors after the first labours of Regeneration and the difficulties of Reconciliation with God are past over and the terrours of the Law well vanquished and some peace and confidence gotten then we are in danger of security by which means all may run to wast in the Soul and sins break out and make our blindness and nakedness appear The wise Virgins slept not 'till their main work was in some measure over and therefore a strange security and sleepiness is incident to us and may befall not only the wicked who scarce ever think of the world to come being blinded with present things but those that are good have their drowsie fits by which they remit of their Zeal and grow more dead and are not so diligent in seeking occasions to do good 2. When we are in greatest danger and matters most concerning us are in hand and God calleth most for our Service and so have most need to watch then are we usually most secure witness the Disciples upon Mount Olivet after many warnings given them by Christ Matth. 26.41 42 43 44 45. 'Till Christ telleth them Sleep on now that is sleep if you can it will not be long ere you are throughly awakened so often are the Saints slumbering and sleeping when most need to be awake and mispend the time in sluggishness and carnal rest which is granted them to prepare themselves for tryal So Jonah 1.5 when a Storm arises for his sake though the Winds blow and the Sea roar and the Mariners at their wits end yet Jonah was fast asleep Those most guilty and those whom the correction pointed at are most secure under it And Sampson is asleep when the Philistines are ready to come upon him Now if ever should men be awake Now we are awak'ned by Gods providence and the estate of the Christian World round about us now we should exercise all the grace and skill we can 3. They may shew their sleepiness in their publick Relations as while the envious man sowed Tares the Husbandmen were asleep Mat. 13.25 Many times Magistrates are asleep when abuses creep in and eat out the bowels of the Common-wealth and Ministers are asleep while the Kingdom of Christ is undermined Masters of Families asleep while disorders creep into their houses Magistrates are watchers as well as private Christians Rom. 13.6 who sleep and neglect the care of souls But especially Ministers are to watch over their peoples souls and should put forth their utmost care and diligence Heb. 13.17 4. It may befall them after some solemn service 2 Chron. 35.20 After this when Josiah had prepared the Temple then he falleth into that rash engagement against Pharaoh Necho which cost him his life Hezekiah after his Reformation fell into pride and provocation of God 2 Chron. 32. Many times when we have performed some good service to God we take occasion to be more careless and secure We think we are priviledged by our former diligence If the Righteous trust in his righteousness and commit Iniquity Ezek. 33.13 that is upon the presumption that he laid in a Fore-merit Our hearts will be seeking some unlawful liberty and we intermit our watch upon such occasions Secondly Negatively We must make the exceptions that are necessary 1. Though the wise Virgins may slumber and sleep and there be an intermission of the acts of Grace yet no intercision of the habits of Grace or radical Inclination to God Gradus remittitur actus intermittitur habitus non amittitur Some degrees may be remitted acts intermitted but the habit not extinguisht still the seed of God remaineth in them Love is the predominant habit Sin doth not possess the heart instead of God 1 Joh. 2.15 The habitual bent of the Soul is more for God than for the flesh or the world however he fail in some individual actions the scope and tenour of his life is for God and sincere obedience There is life and sap at the root though in the Winter the trees be without leaves and blossoms Cant. 5.2 I sleep but my heart waketh There is Faith and Hope and Love in their Hearts all this while The Spirit of God abideth in them and keepeth alive his work 2 Tim. 1.14 That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us The Spirit remaineth in the Saints to maintain the habits
till they fall into greater Small sins harden as well as great sins 't is hard to say which more Indeed at first little sins seem to awaken Compunction The prick of a Pin maketh a man start but a heavy blow stunneth him David when he cut off the Lap of Sauls Garment his heart smote him but when he fell into Adultery and Blood he was like one in a swoon This is true but then on the other side great Sins are more apparent and liable to the notice of Conscience but we neglect small sins and so inveterate Custom groweth upon us and we are insensibly hardened by a carelesness and constant neglect of those kind of sins yea sometimes more than by gross falls A surfeit or violent distemper maketh us run to a Physitian but when a disease groweth upon us by degrees we have death in our bowels e're we know it We take care to mend a great breach but a leak unespyed drowneth the Ship We have need alwayes to stand upon our watch Many great mischiefs would not ensue if we took notice of the beginnings of those distempers which afterwards settle upon us 6. The Omission of holy Duties and the want of a constant serious Exercise induces a secure careless temper of Spirit Solomon telleth us Prov. 19.15 Sloathfulness casteth into a deep sleep and the idle Soul shall suffer hunger Labour dispelleth the vapours and scattereth them but sloath and idleness maketh way for sleep 'T is true in the Soul The renewed part hath need of a great deal of spiritual Exercise to keep it awake much Prayer much hearing much fasting The Apostle saith Rom. 12 11. Not sloathful in business fervent in spirit serving the Lord. The way to be fervent in Duties is to be frequent in them Be much in action and in the exercise of Grace that you may be kept fresh and lively Wells are the sweeter for draining so is the Soul the more fresh and ready for every good work In Gifts we see if they be not traded with they rust and decay and fail so in Graces to him that hath shall be given He that uses his gifts well shall find them encreased The right arm is bigger and stronger and fuller of spirits than the left because more in use 7. Grieving the Spirit causeth him to suspend his quickning influence and then the Soul is in a dead and drowsie estate Though the Children of God dare not quench the Spirit yet they may grieve the Spirit Eph. 4.30 The Conscience of a renewed man after 't is wounded by gross sins may be a dead and stupified Conscience for a long time Witness David and Jonah 8. Immoderate Liberty in worldly things as worldly cares and fleshly delights Sobriety is necessary or a sparing medling with those worldly Comforts that do mightily indispose us for the Christian Warfare 1 Pet. 2.7 Luk. 21.34 Take heed your hearts be not overcharged with surfeiting and drunkenness Look as the multitude of gross vapours cast us into a sleep so do these delights and cares stupifie the Soul Psal. 119.37 Turn away mine eyes from beholding vanity and quicken thou me in thy way You will need quickning if you give way to vanity VSE Oh take heed of this Evil. Mark 13.26 Watch lest the Lord cometh suddenly and he finde you sleeping Would you have Christ come and find you in this case 1. Some are wholly in a state of spiritual Sleep To them the Lord speaketh Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light And of such the Apostle speaks 1 Cor. 15.3 4. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 'T is all reason and more than time that you should thorowly rouze up your selves from the condition of sin wherein you have gone 'T is a shame such should be among Christians such as snort still upon the bed of Security when the light of the Gospel shineth round about them Oh! when God calleth Awake and rise from the dead if not God may punish you by your own sin One of his heaviest judgments is a Spirit of slumber and deep sleep Rom. 11.8 And then what will the end of it be you may sleep but your damnation sleepeth not 2 Pet. 2.3 Certainly we should commiserate the case of such especially if they be related to us and seek to awaken them from the sleep of sin that they may be brought home to Christ. Oh poor careless Creatures they fear not God nor think of his wrath nor make preparation to stand before the Son of Man at his Coming 2. There are others apt to slumber now and then though for the main they have chosen the better part To these the Apostle speaks 1 Thes. 5.6 Thereâ—ore let us not sleep as do others but let us watch and be sober There is great need Our Adversary watcheth The Devil is observing all our motions and Postures if we fall asleep we are exposed as a Prey to him There are many that mind our spiritual harm If we had no Enemy without there is Hostis domesticus a bosom Enemy and we are prone as others to be hardned through the deceitfulness of sin Therefore you may not sleep as do others You have another Spirit in you and if you are Gods Children you have other obligations Rom. 13.11 'T is high time to awake out of sleep for your Salvation is nearer than when you first believed When you first gave your names to Christ you thought no labour too much no pains too great How vigilant and diligent then and will you sleep now Your course beginneth to draw to an end and you are almost ready to set sail for the other World that you may meet with Christ. Oh! now you have shaken off the sleep of sin shake off the sleep of sloath too shall we be drowsie and cold at last 1. I shall give you the Signs of this Sin 2. Motives against it 3. Directions to avoid it First The Signs 1. Senslesness in not discerning and weighing the things that befall us good or evil An Instance of the one we have Hos. 7.8 For she did not know that I gave her corn and wine and oyl The Lord is very liberal to us yet little notice is taken of it An Instance of the other we have Isa. 42.25 Yet he laid it not to heart In Mercies we neither consider their Author nor their End nor their Cause Their Author we are like Swine that eat the Acorns but never look up to the Oak from whence they fall 'T is said of the Church she hath doves eyes they peck and look upward VVe should see God in every Mercy A drowsie unattentive Soul heedeth it not but is swallowed up in present delights and enjoyments and looketh no further 'T is our Priviledge above the Beasts to know the first Cause Other creatures live upon God but are not capable of knowing
So that they do not truly and savingly believe such things who are not seriously and constantly diligent in the spiritual life I cannot say that an assent separate from practice is no Faith but 't is no saving Faith 't is such a Faith as the Devils may have who know there is a God and a Christ and a World to come they believe it and fear it So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts but while they improve it not and prepare not for their everlasting Estate their Faith is ineffectual to Salvation True Faith is tryed rather by Living than by Talking 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the truth is not in him There is a difference between an Untruth and a Lye now where the Actions do not correspond to the Profession that Profession is not only an Untruth but a Lye There is a denying in word as well as works Titus 1.16 Many Profess and believe as Christians but live as Atheists T is not notions but affections living rather than talking that will demonstrate true Faith Now the paucity of serious walkers sheweth the paucity of true Believers 2. In this Improvement there is an Appeal to Conscience for here is a question put to our own Hearts let Reason and Conscience speak After the serious consideration of the glory and terrour of Christs second coming what holiness and preparation is necessary on our part Surely the holiest upon Earth if they would put this question to their own hearts they would not be satisfied with that holiness which they had but would seek after more their desires would be strengthned their endeavours quickened their diligence doubled 'T is for want of self-communing that we are so dull and sluggish If men did oftner ask of themselves Reason would tell them that no slight thing will serve the turn But Truths are not improved First For want of a sound Belief Secondly For want of a serious Consideration Therefore in Scripture when any notable Truth is propounded and improved there are these Appeals to Conscience Heb. 2.3 How shall we escape if we neglect so great salvation and Rom. 8.31 What shall we say to these things 3. In this Appeal the qualification of our persons is first regarded and looked after For pray mark the question 't is not How holy ought our Conversations to be but What manner of persons The state of the person must be first regarded and then the course of our actions and conversations There are some persons at whose hands God will not accept a gift God had respect first to Abel and then to his Offering The state of the person is to be judged of according to the two great priviledges of Christianity Justification and Sanctification 1. That we be justified and reconciled to God through Christ that we daily renew friendship by the exercise of a godly sorrow for sin and a lively faith in Christ. 1 John 5.1 Whosoever believeth that Jesus is the Christ is born of God And 1 John 2.1 Little Children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous Others are not accepted with God 2. That we be sanctified or renewed by the Spirit Tit. 3.5 and so fitted and framed by this general Holiness for the particular duties we are called to A Bowl must be made round before it can run round The Instrument must be framed and strung and put in tune before it can make any melody the Tree must first be made good before we can expect any good fruit from it Mat. 12.33 Actions are holy by their rule a person is holy by his principle Therefore till there be a principle of Grace wrought in our hearts we are not such manner of persons as God will accept Nor are we fitted to perform him any service or to meet him at his coming 4. When our Persons are in frame we must look to the course of our Actions or walking For the tree is known by its fruit and a man by the course of his actions We do but imagine we have holiness within unless we manifest it in our outward conversation and will strive to shew our selves mindful and respectful of Gods commands at every turn Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord not only undefiled in the rule but undefiled in the way A sincere constant uniform obedience to Gods Law or a careful endeavour to approve our selves to God in all our wayes is the mark of true blessedness A man is judged by the tenour of his life not by one action 5. This holiness must be in all the parts of our Conversation In all holy conversation In our outward carriage and secret practice common affairs and religious duties In the duties of Gods immediate Worship and the duties of Relations towards Superiors Inferiors and Equals 1 Pet. 1.5 in every creek and turning of our lives there is no part of a Christian conversation but should savour of Holiness and Godliness His common and civil actions in adversity prosperity at home and abroad So Tit. 2.12 13. The grace of God which bringeth Salvation hath appeared to all men teaching us that denying all ungodliness we should live soberly righteously and godly in this present world Soberly as to our selves Righteously as to our Neighbour Godly as to God To rest in a partial practice of holiness will not become the expectation of Christs coming who will examine us upon every point of duty 6. Godliness is added to Holiness to increase the sense and signification There is some formal difference between these two Holiness signifieth the purity of our actions and Godliness the respect they have to God that He be eyed and aimed at in all that we do That all things should be done in and to the Lord or for his glory This should be the supream end of all our wayes and actions If we consider Grace as it provideth for the rectitude of our actions positively it is called Holiness If relatively with respect to our dedication to God 't is called Godliness Well then we should be such manner of persons not only in all holy conversation but Godliness We should stir up our selves to do more for God in the World and love him and fear him and honour him in all that we do 7. In both we should endeavour the highest pitch that possibly we can attain unto For 't is in the Original all holy conversations and godlinesses which doth not only imply the extention as we render it in all holy conversation and godliness but the intention and degree as well as all the parts and points of Godliness Those that have made most progress in Godliness should still aspire after higher degrees the more will our comfort be now and the more our glory
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren the Time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
sought thy Precepts I am thine Lord I would not be my own unless I be thine As those who being denied Protection by the Romans offered up themselves and their whole Estate to them Si nostra tueri non vultis at vestra defendetis quicquid passuri sumus dedititii vestri patiantur c. SERMON III. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent HEre our Lord declareth the Way Means and Order how he would give Eternal Life to the Elect and so it is added as an Amplification of the former Argument The words must be expounded by a Metonymy Such kind of Predications are frequent in Scripture John 3.19 This is the Condemnation c. that is the Cause of it Sometimes it signifies the outward Means John 12.50 His Commandment is Life Everlasting that is his Word is the most assured Means of it Sometimes the principal Cause Jesus Christ is the true God and Eternal Life 1 John 5.20 that is the Author of it This is Life Eternal Some understand these words formally as if they were a Description of Eternal Life which consisteth in a sight of God But I suppose it rather layeth down the Way and Means and sheweth rather what is the Beginning and Original of Eternal Life than the Formality and Essence of it It is not in this Eternal Life consisteth but by this Means it is gotten and obtained 1. Partly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is proper to the Light of Faith and so it is used Vers. 7. They have known that all things whatsoever thou hast given me are of thee and Vers. 8. They have known surely that I came out from thee Vision is proper to the light of Glory it is more usually exprest by seeing than knowing vers 24. Father I will that they also whom thou hast given me be with me where I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may behold my Glory 2. Christ is proving the Reason that unless he were glorified he could not bestow Eternal Life for there could be no Knowledg without his Ascension into Heaven and effusion of the Gifts of the holy Ghost and so by consequence no Eternal Life so that the words must be explained This is Life Eternal that is this is the way to Life Eternal or Life Eternal begun and in the Root and Foundation That they may know thee That must be understood by way of Apposition This is Life Eternal to know thee and Knowledg is here put for Faith or Saving-Knowledg It is a known Rule that words of Knowledg do imply â—â—itable Affections as 1 Thess. 5.12 We beseech you to know them which labour among you that is reverence them Or more clearly to the present Case 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Liâ—r and the Truth is not in him Our Saviour understandeth not naked and unactive Speculations concerning God and Christ or a naked Map or Model of Divine Truths Bare Knowledg cannot be sufficient to Salvation but a lively and effectual Light Faith is intended as is clear by the mention of the double Object God and Christ He that knoweth God in Christ knoweth him for his reconciled Father and so leaneth on him And affections and Motions of Grace are intended for it must be such a knowledg of God as discerneth him to be the chiefest Good and only Happiness They know not God that do not chuse him for their Portion They that know thy Name will put their Trust in thee Psalm 9.10 Again suitable Practice and Conversation is implied for surely St. John knew Christ's meaning 1 John 2.3 Hereby we do know that we know him if we keep his Commandments So that in Knowledg all the genuine Effects of it are included Assent Affiance Practice Choice necessary respect to God and Christ. Literal Instruction is not enough to Eternal Life A Carnal Man may know much of God and Christ and yet be miserable In point of the Object I know no difference between godly and carnal Persons all the difference is in the force and efficacy as fair Water and strong Water differ not in Colour but only in Strength and Operation I confess in Matters Evangelical Nature is most blind but by reason of common Gifts they may have a great proportion of Knowledg as to the Letter more than many of God's Children But of this elsewhere The only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much ado there hath been about this Clause I shall endeavour to bring all to a short decision The Doubt is How can the Father be said to be the only true God since the Spirit and the Son do also communicate in the Divine Essence 1. Some to salve the matter invert the order of the words thus To know thee and Jesus Christ whom thou hast sent to be the only true God But if the construction would bear it what provision is there then made for the God-head of the Holy Spirit which is also a fundamental Article 2. Some say that the Father is not to be taken strictly and personally for the First Person but essentially for the whole God-head But this seemeth not so plausible an Answer for then Christ must pray to himself He prayeth here as God-man and all along to the Father For my part I think the Expression is used for a two-fold Reason 1. To exclude the Idols and false Gods 2. To note the Order and Oeconomy of Salvation 1. To exclude the Idols of the Gentiles foreign and false Gods such as are extra-essential to the Father and to note That that God-head is only true that is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only thee the true God The Son and the Holy Ghost are not excluded who are of the same Essence with the Father Christ and the Spirit are true God not without but in the Father John 10.30 I and my Father are One. John 14.30 I am in the Father and the Father in me not divided in Essence though distinguished in Personality Such kind of expressions are 〈◊〉 in the Scriptures when any of the Persons are spoken of singly as Rom. 9.5 â—â—ere Christ is said to be God over all blessed for ever And more expresly he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only true God 1 John 5.20 by which neither the Father nor the Spirit are excluded from the Godhead Many such exclusive Particles there are in Scripture which must be expounded by the Analogy of Faith as Mat. 11.27 None knoweth the Son but the Father neither knoweth any Man the Father but the Son where the Spirit is not excluded who searcheth the depths of God 1 Cor. 2.10 One Person of the Trinity doth not exclude the rest So see Isa. 43.11 I even I am the Lord and besides me there is no Saviour Which is applied to Christ Acts 4.12 Neither is
The sufficiency of this Knowledg For understanding of this you must know that all Breviats where Religion is reduced to a few Heads must be inlarged according to the just extent of the Rule of Faith As in the Commandments where all moral Duties are reduced to ten words so in the Summaries of the Gospel far more is intended than is expressed As for instance There are two things in the Text the Means and the Object The Means know the Object Thee and Jesus Christ. 1. The Means Know It implieth Acknowledgment Faith Fear Reverence Love Worship and the glorifying God in our Conversations For it is easy to prove out of Scripture the necessary concurrence of all these things in their Order and Place For if I know God to be the only true God I must fear reverence and obey him or else I do not glorify him as God as it is said of the Heathens Rom. 1.21 When they knew God they glorified him not as God It is not a naked sight of his Essence that will save a Man I must know him for a practical End to chuse him and carry my self to him as an Allsufficient Portion I must honour him as the Giver of all things revere and worship him as the just Governor of the World and live purely as he is pure and worship him in a way suitable to the Infiniteness Perfectness and Simplicity of his Nature A Man is not saved by holding a right Opinion of God A Man may be a Christian in Opinion and a Pagan in Life So if I know Jesus Christ to be sent of God as Mediator I am to close with him receive him as such by an active Faith Acts 4.12 There is no Salvation in any other not only by no other but in him it noteth Union and close Adherence and not only that I should be of this Opinion As when a Man is ready to perish in the Floods it is not enough to see Land but he must reach it stand upon it if he would be safe so we must get into the Ark many saw it and scoffed but all others were drowned in that general Wrack that were not in it There was no security for the Man-slayer till he got into the City of Refuge Phil. 3.9 That I may be found in him It is not enough to cry Lord Lord to have a naked Opinion or general and loose Desires 2. For the Object To know thee the only true God There are many Articles comprized that are necessary to Salvation as that God is but one Deut. 6.4 Hear O Israel the Lord thy God is one Lord. One in three Persons 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are One. This God is a Spirit John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth He is Holy Just Infinite the Creator of all things that he upholdeth all things in his Eternal Decree raising some to Glory leaving others by their Sins to come to Judgment Rom. 9.22 23. What if God willing to shew his Wrath and to make his Power known endured with much long-suffering the Vessels of Wrath futed to destruction and that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory All these Articles concerning God So concerning Christ that he is the Second Person incarnate anointed to be a Saviour to convince the World of Sin of Righteousness of Judgment John 16.8 Of Man's misery by Nature Redemption by Christ necessity of Holiness as a Foundation of Glory All the Articles of the practical Catechism It is a pestilent Opinion to think that every Man may be saved if he do in the general acknowledg Christ. It is said Acts 2.21 Whosoever shall call on the Name of the Lord shall be saved not on the Lord but on the Name of the Lord by the Name of the Lord is meant all that which shall be revealed to us of the Lord Jesus in the Scriptures The meaning is whosoever doth receive acknowledg and worship Christ according to what the Scriptures do reveal and testify of him shall be saved Many think the differences of Christendom vain and this general Faith enough but if a general Acknowledgment were enough why hath God revealed so many things and given us such an ample Rule if with safety to Salvation we may be ignorant whether he were true God and true Man whether he redeemed us by Satisfaction or justified us by Works yea or no They seem to tax the Scriptures of Redundances and the Apostles of rash Zeal for disputing with such earnestness for the Faith of the Saints as Paul against Justitiaries James against the Antinomists and Libertines if a general Profession of Christ was enough So they tax the Martyrs of Folly that would shed their Blood for less-concerning Articles So all be resolved into Christ Men think it is enough we need not inquire into the manner of the Application of his Righteousness the Efficacy and Merit of his Passion as if it were enough to hold a few Generals and the more implicit our Faith the better Whereas the Lord would have us to abound in Knowledg and if we persist in any particular Error against Light or do not search it out our Case is dangerous if not damnable I shall not take upon me to determine what Articles are absolutely necessary to Salvation it will be hard to define and we know not by what rule to proceed In the general it is exceeding dangerous to lessen the Misery of Man's Nature the Merit and Satisfaction of Christ or the care of good Works these are contrary to that Doctrine which the Spirit teacheth and urgeth in the Church John 16.8 When he is come he will convince the World of Sin of Righteousness and of Judgment All that can be certain is that those Opinions which are irreconcilable with the Covenant of Grace or do overturn the Pillar upon which it standeth are irreconcilable with Salvation Vse 1. To confute them that say that every Man shall be saved in his own Religion if he be devout therein Turks Jews Heathens and among Christians Papists Socinians c. You see this is Life Eternal this and nothing else no Religion but that which teacheth rightly to believe in Christ is a way of Salvation There is no Salvation but by Christ. 1 Cor. 3.11 For other Foundation can no Man lay than that is laid which is Jesus Christ. Acts 4.12 Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved There is no Salvation by Christ but by Faith and Knowledg they cannot have benefit by him as some say if they live only according to the Law and Light of Nature Heb. 11.6 Without Faith it is impossible to please God And here it is said This is Life Eternal
the Gentiles the Wrestlers were anointed Which may be applied to Christ who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation But it is rather taken from the Customs of the Ceremonial Law Three sorts of Persons we find to be anointed among the Jews Kings as Saul David Solomon 1 Sam. 9.16 Thou shalt anoint him to be Captain over my People Israel Therefore they were called the Lord 's Anointed 1 Sam. 26.11 Priests All the Priests that ministred in the Tabernacle or Temple chiefly the High-Priest who was a special Figure of Christ Exod. 29.29 And the Holy Garments of Aaron shall be his Sons after him to be anointed therein and to be consecrated in them Prophets 1 Kings 19.16 Elisha the Son of Shaphat shalt thou anoint to be Prophet in thy room As Oil strengthneth and suppleth the Joints and maketh them agile and fit for Exercise so it noteth a designation and fitness for the Functions to which they were appointed So Christ because he was not to be a Typical Priest or Prophet or King therefore he was not typically but spiritually anointed not with a Sacramental but real Unction not of Men but of God immediatly Therefore we shall inquire how Christ was anointed It implyeth two things 1. The giving of Power and Authority Heb. 5.5 Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee Therefore though Christ be of the same Power and Authority with the Father yet as Mediator he must be appointed Christ took not on him the honour of a Mediator but received it of his Father God needeth not to appoint a Mediator it was his free Grace To save Sinners is not proprietas Divinae Naturae but Opus liberi Concilii This Council had its rise from the Mercy and free Grace of the Father he might have required this punishment of our selves If any had interposed to mediate for us without God's Will and Calling his Mediation would have been of no value a Pledg whereof we have in Moses Exod. 32.32 33. Yet now if thou wilt forgive their Sins and if not blot me I pray thee out of the Book of Life And the Lord said unto Moses Whosoever hath sinned against me him will I blot out of my Book And besides where should we have found a sufficient Mediator unless he should have given us one Therefore there is much in the Father's anointing or appointment therefore is the Mediation of Christ so effectual it is made by his own Will John 8.42 I proceeded forth and came from God neither came I of my self but he sent me John 6.27 Him hath God the Father sealed as a Magistrate hath the King's Broad Seal Which is a great comfort when we go to God we may offer him Christ as authorized by himself thou hast sent thy own Son to be a Mediator for me And we may plead it to our selves in Faith God the Supream Judg the wronged Party hath appointed Christ to take up the Controversy between him and me 2. The bestowing on him the Holy Ghost who might make the humane Nature fit for the Work So Acts 10.38 Him hath God anointed with the Holy Ghost and with Power The humane Nature of Christ was fitted for the Employment for though it were exalted to great Privileges yet it could not act beyond its Sphere and Sanctification is the personal Operation of the third Person Now the Work of the Holy Ghost was in the Womb of the Virgin to preserve the Humane Nature of Christ from the infection of Sin From a Sinner nothing could be born but what was unclean and sinful by this Anointing Christ was made perfectly just strengthned to all Offices especially to offer up himself Heb. 9.14 Who through the Eternal Spirit offered himself without spot to God To overcome all Difficulties and Temptations Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth I have put my Spirit upon him The Work of Redemption was a weighty Work Christ had to do with God Devil and Man to bear the Wrath of God for the whole World 2. To what was Christ anointed To the Office of a Mediator in general particularly to be King Priest and Prophet of the Church To be a Prophet to teach us by his Word and Spirit Mat. 17.5 This is my beloved Son in whom I am well-pleased hear ye him God bespeaketh audience To be a Priest to intercede and die for us To be a King to rule us by his Spirit and to give Grace and Glory to us Vse 1. Let us receive Christ as an anointed Saviour Christ is set over us by Authority Let us come to him as a Prophet denying our own Reason and Wisdom as a Priest seeking all our acceptance with God through his Merit Let us plead Lord Thou hast anointed Christ to offer himself a Sacrifice for me As a King let us give up our selves to the Authority and Discipline of his Spirit God's anointing is the true Reason and Cause why we should come to Christ. Vse 2. Comfort We are anointed too Christ's Ointment is shared amongst his Fellows he was anointed more than we but we have our part Psal. 133.2 Like the precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment 1 John 2.27 The anointing which ye have received of him abideth in you We are made Prophets Priests and Kings Prophets meet to declare his Praises Priests fit for holy ministring Kings to reign over our Corruptions here and with Christ for ever in glory as the Queen is crowned with the King SERMON V. JOHN XVII 4 I have glorified Thee on the Earth I have finished the Work which Thou gavest me to do IN this Verse there is another Argument to inforce the main Request of his being glorified it is taken from the faithful discharge of his Duty and his Integrity in it it was all finished and finished to God's Glory therefore it was not unjust that he should now desire to be glorified When our Work is ended then we look to receive our Wages Now saith Christ I have finished the Work and besides which giveth weight to the Argument I have glorified Thee The Reason of Christ's Request seems to be taken from the Eternal Covenant Do your Work and you shall see your Seed and from those Promises 1 Sam. 2.30 Them that honour me I will honour Prov. 4.8 Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Well Christ sheweth that his Request is not unequal Though this be the general Relation of the Context yet it is good to note the particular dependance between this and the former Verse Christ said that it was Eternal Life to know him that was sent now he sheweth he had discharged that Work for which he was
given to Christ as Scholars in his School He is the great Prophet and Doctor of the Church Certainly Christ loveth the honour of this Chair he counteth it an honour to be our Prophet It is his Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren Christ he came out of the Bosom of God to shew his Mind and Heart he is called the Apostle and High-Priest of our Profession Heb. 3.1 Christ taketh the Titles of his own Officers Tho he be Lord of the Church yet he is an Apostle He counteth it an honour to be a Preacher of the Gospel God's Legat a latere the Son of God is first on the Roll of Gospel-Preachers He laid the Foundation of the Gospel when on Earth he teacheth now he is in Heaven others teach for him Christ counts it his Liberty to teach He is to be a Light to the Gentiles He doth not teach the Ear but the Heart he is still to nurture us and bring us up He is an excellent Teacher he doth not only set us our Lesson but giveth us an Heart to learn the Scripture is our Book but Christ is our Master and we shall see wondrous Things if he doth but open our Eyes 3. We are to be Children of his Family A Master is not so careful as a Parent This was the thing propounded to allure Christ to the work of Redemption Isa. 53.10 He shall see his Seed he shall have a numberless Issue and Progeny Tho all are Benonies Sons of Sorrow and Christ died in the Birth yet this was his Privilege He shall see his Seed Jesus Christ hath a great Family take it altogether Rev. 7.9 A great Company which none could number redeemed out of all Nations and Kindreds and People and Tongues Christ is wonderfully pleased with the fruitfulness of his Death It is his great triumph at the last Day Heb. 2.13 Behold I and the Children which God hath given me It is a goodly sight when Christ shall rejoice in the midst of them and go with this glorious Train to the Throne of the Father Jesus Christ is our Brother and our Father By Regeneration and the Merit of the Cross our Father but in the Possession of Heaven our Brother We are Co-Heirs with him 4. We are given to him as the Wife of his Bosom As a Father giveth the Daughter whom he hath begot to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands other Wives bring a Dowry but Christ was to buy his Spouse As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-Skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse to be redeemed by his Blood the Infernal Goliah was to be slain Eve was taken from Adam when he lay asleep so when Christ was a dying the Church was as it were taken out of his Side He was willing to die that his Spouse might live Christ left his Father at his Incarnation his Mother at his Passion to make the Church his Spouse As a Man leaveth Father and Mother and cleaveth to his Wife This Honour Christ getteth by the Power of his Spirit it costs him long wooing David had bought Michal with the danger of his Life yet he was fain to take her away from Phaltiel 2 Sam. 3.13 c. The Devil hath gotten Christ's Spouse into his Hands Christ by his Spirit is to rescue her and oblige her to Loyalty Hereafter is the great Day of Espousals the Bride's and the Lamb's Hope Christ's Honour as well as our Comfort is but incompleat now Then he shall present the Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Eph. 5.27 Christ is now decking her against that time We are to accomplish the Months of our Purification Odors and Garments are to be brought out of the King's Treasury Esther 2.12 5. We are to be Members of his Body Next to that of the Son of God there cannot be a greater Title than Head of the Church Poor Creatures that Christ will take us into his own mystical Body to quicken us enliven us and guide us by his Grace If he were a Head to all things that had been somewhat Col. 2.11 He is the Head of all Principality and Power But he is their Head for the Church's sake And gave him to be the Head over all things to the Church Eph. 1.22 over them to us He counteth himself not perfect without us Which is his Body the fulness of him that filleth all in all that we should be called the fulness of Christ He esteemeth himself as â—â—aimed and imperfect without us He treateth his Mystical Body with the same respect as his Natural that was raised ascended glorified so shall we for the present he is grieved in our Miseries as well as we exalted in his Glory and so he communicates to us and with us 1. Vse Admire the Love of God in this Donation 1. Of God the Father that he should bestow us upon his own Son As Christ pleadeth it to the Father so should we plead it to our selves we were God's and he gave us to Christ. Electing Love is the sweetest others were his as well as you Psal. 36.7 How excellent is thy loving-kindness O God! That God should cast a Look on you 2. Of God the Son that he should take us as a Gift from the Father and as a Reward of all his Services Nothing could be more welcom than the tender of Souls Consider nothing could be added to the greatness of him who was equal with the Father the Privileges of the Incarnation were but as so many milder Humiliations but his main Reason was to gain an interest in Souls nothing else could bring Christ out of Heaven into the Manger the Wilderness the Cross the Grave What was his Reward for all his expence of Blood and Sweat He came from Heaven took our Nature shed his Blood Christ is very thirsty of an interest in Souls Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied This is enough I do not begrudg my Pains my Temptations my Agonies A Woman safely delivered after sore and sharp Labour forgetteth all her past Sorrow for joy of the Birth Christ longed till his Incarnation feasted himself with the thoughts of his Free-Grace Prov. 8.31 Rejoicing in the habitable parts of his Earth and my delights were with the Sons of Men. Afterwards he longed for his Passion Luke 12.50 I have a Baptism to be baptized with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am I straitned till it be accomplished His Delight was with the Sons of Men. 3. Bless the Spirit for his attesting witnessing working the Comfort of all this in all our Souls We have the
shewed before I shall only now consider the last Reason which is more formally expressed For they are thine 1. Observe The Elect are so given to Christ that they are still the Father's Tho they are mine by Grant yet thou hast lost no part of thy Right and Propriety in them They are given to me by way of Oppignoration not by way of Alienation As the Father that giveth his Daughter in Marriage to another doth not lose his Fatherly Propriety she is her Husband 's and she is her Father's God hath given every Elect Soul as a Spouse to Christ and yet they remain his yea they were given to Christ that God's Right might be preserved All Men by right of Creation are his but they are especially his who are redeemed by Christ and sanctified by the Spirit because the destination and tendency of their Lives is still to the Father's Glory Others are his in Right but in the use and course of their Lives they are the Devil 's God hath lost them as it were But those that are given to Christ are not lost but his still partly because of Christ's Aim who still worketh in them to preserve the Father's Right John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son The Persons glorify one another John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you They are Christ's Members that the Father may be glorified in the purposes of his Grace partly in regard of the course and tendency of their Conversations John 15.8 Herein is my Father glorified that ye bear much Fruit. The Father is glorified by our fruitfulness Vse 1. It is an Engagement to Believers to walk so that God may not be ashamed to own them for his the Spirit not ashamed to dwell in them as Temples that they be not as Stables of Filth but as Temples of the Holy Ghost nor Christ ashamed to own them as his Members he will not be the Head of an Ulcerous Body nor God the Father ashamed of his Choice If ye bring forth much Fruit he is glorified he hath not made an unworthy choice But otherwise you grieve the Spirit Ephes. 4.30 You crucify Christ Heb. 6.6 you shame the Father But if you are sanctified and holy the Spirit will own you and work in you with joy 1 Pet. 4.14 The Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified By the innocency and holiness of your Lives you make it appear what manner of Spirit is in you he can own you with Glory Then Christ will not be ashamed of you Heb. 2.11 He that sanctifieth and they that are sanctified are all one for which cause he is not ashamed to call them Brethren Christ will count it no disgrace to himself to reckon you of his Kindred and Family he is not ashamed to say they are mine my Brethren my Kindred my Family my Spouse he is not ashamed of his Purchase And God the Father will not be ashamed of you Heb. 11.16 God is not ashamed to be called their God The Father will avow himself to be their Portion and they to be his that for his sake do renounce the World God will think it no dishonour to himself Vse 2. To disprove their claim 1. That only can make their claim by Creation The Lord knoweth who are his God's special Interest is founded in Grace People say he that made them shall he not save them God will not own his Creature that is disguised by Sin I know you not you are none of mine He that made them will shew them no Mercy and he that formed them will shew them no favour Isa. 27.11 No you are none of mine all his are given to Christ the Interest comes not by Nature but by Grace 2. Those that build their Hopes on Christ but do not walk as the Father's Christ never chose a Member that would not honour his Father John 15.16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth Fruit and that your Fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you Christ will not allow their Claim who do not walk worthy of his Father's Love that they may have free and confident access to him in Prayer Vse 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father they are thine his peculiar and special Portion Exod. 19.5 Ye shall be a peculiar Treasure unto me above all People The World is God's Possession but you are his Treasure A Man may have Lands that he visiteth now and then but he taketh a particular care of his Treasure God loveth them as much as a covetous Man can love his Treasure We value Men by their Riches but God valueth them by Grace 1 Pet. 2.9 Ye are a chosen Generation a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath bought them at a dear rate We were his before we were our own God had a thought of us before we had any Being and in time he made this distinction Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his People of Treasure his most precious Substance picked and chosen by Election beautified with the Righteousness of Christ distinguished from others by Grace God looketh on them as the Objects of his own Choice the Fruits of his Son's Purchase and the Workmanship of his own Spirit set apart from all others for his own Glory 2. Observe again That nothing moveth God to Mercy so much as the consideration that we are his This is Christ's own Argument for they are thine And Interest is elsewhere pleaded by the Church Isa. 64.8 9. But now O Lord thou art our Father we are the Clay and thou our Potter and we all are the Work of thy Hand Be not wroth very sore O Lord neither remember Iniquity for ever behold see we beseech thee we are all thy People When we come to God though we cannot plead Merit yet we may plead Interest As bad as we are yet we are thine our Enemies have used us at pleasure yet thou hast been pleased to enter into Covenant with us Lord wilt thou not cast one glance and eye of Favour upon thine own Children Oh it is sweet when we can come into the presence of God with this Confidence Ephes. 2.19 Now therefore ye are no more Strangers and Foreigners but Fellow-Citizens with the Saints and of the Houshold of God as some of his own Houshold and so sue out our Allowance A Stranger is one that cometh and his Occasions being served returneth to his own Home A Foreigner is one that dwelleth in a place but is not priviledged with
have done how to preserve Peace as well as Truth Certainly we that have one Father are born of one Mother acknowledg one Elder Brother even Christ by whom we are adopted hope for one Patrimony we should be more careful to keep the Vnity of the Spirit in the Bond of Peace We have a great many Contentions now for one holy Contention Heb. 10.24 Let us consider one another to provoke to Love and to good Works What Arguments shall I use The danger of the Papists on one hand of Sects on the other Of Papists If ever the Beast were likely to recover of his Wounds now it is Our Divisions make us first a Laughing-Stock to the Enemy and then a Prey first we are had in contempt then they use violence And it may be just with God to suffer it when Piety decreaseth Charity is exiled and Bitterness Partialities Strife Suspicions are only left to reign and flourish Certainly if once a Peace were setled in the Reformed Churches the Prophecies concerning Antichrist would soon be accomplished those Relicts of God's Election which do as yet remain in Spiritual Babylon would soon come out from amongst them who are now scandalized at our Divisions As when a Boat is to take in Passengers when all the Passengers are in the Boat they lanch out and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church and would soon break the Cords wherewith they are now held Truth would have a greater Power Acts 4.32 33. And the multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus and Grace was upon them all As to Sects on the other side Libertines daily increase by means of the Divisions amongst them that fear God and grow formidable in the variety of their Combinations and Endeavours Jude 11. Wo unto them for they 〈◊〉 gone in the way of Cain and run greedily after the Error of Baalam for Reward and perished in the gain-saying of Core There would be an end of this Itch if all that fear God would join together as one Man in the defence of the Gospel Alas we have striven long enough hindred the common Salvation long enough Scandals enough have been given it is high time to renounce all Fruits of Revenge and Ambition and think of Peace and Unity But you will say What would you have us to do I Answer Something with God something as to Men. Something with God Pray and Mourn lay to Heart the Divisions that are among God's People I speak for Sion's sake we should be very earnest with God for Sion Isa. 62.1 For Sion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth A great House is smitten with Breaches and a little House with Clefts not only Kingdoms but particular Families are destroyed when the Members of them are divided in Opinions and Affections Psal. 122.6 Pray for the Peace of Jerusalem they shall prosper that love thee Let this be your constant Request to God be not acted with a private factious Spirit Something is to be done with Men. I do not speak now how to keep Peace it is past that but how to restore it now it is lost What shall we do The Apostle telleth you Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto ye have already attained let us walk by the same Rule let us mind the same Thing There is no Remedy now left but brotherly-forbearance towards those that hold the Foundation It were to be wished that we could agree not only in Fundamentals but in all other the Accessaries of Christian Doctrine But this cannot be hoped for What then shall the Rent go further and further without any Remedy No let therefore all Parties that in the judgment of a regular Charity may be presumed to have owned Christ walk together as far as they have attained And how is that I can only propound my Wishes and Desires let them reserving their private Differences to themselves come under some common Rule or solemn Acknowledgment of the Foundations of Religion What if there were a Form drawn up to that purpose to which both should stand I think to state Fundamentals is a Matter of great difficulty God would make us cautious of every Truth therefore the Canon of the Scripture is very large But there are some things propounded in the Scriptures as absolutely necessary without which Salvation cannot be had If we were mutually engaged to the Profession of these patiently bearing with one another in other things undecided mutually abstaining from Magisterial Decisions and Enforcements and obtruding Opinions upon one another by Violence and all rash Condemnations castings out of Christ limiting Religion to our own Party saying Here is Christ and there is Christ as if Christ were divided commending one another's Prosperity to God by mutual Prayers this were a healing Course Let us perform all mutual Offices of Love and Spiritual Counsel to one another strengthning one another in solid Piety holding forth light in the lesser Differences with all modesty and candor and in Civil Matters standing as one Man against the common Enemy and using Endeavours to promote the Kingdom of Christ without any Reflections on our private Honour Profit and Interests If this were once done I doubt not but the Fog would vanish and we should find our selves nearer to one another than we do imagine I am not altogether out of hope that this will be done because of the Promises It is done already in the Kingdom of Poland between the Lutherans and the Calvinists Vse 3. To perswade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work Christ prayeth here for the Apostles that they may be One How should we agree together in pressing Duty reprehending Sin This would be an effectual and potent Means not only to the Peace of the Church but Success of the Gospel Schism in the Church of Corinth arose from the Emulation of Ministers among themselves one striving to excel the other in Eloquence and Favour among the People and contemning Paul and others that followed the simplicity of the Gospel So the Apostle noteth it elsewhere Phil. 1.15 Some preach Christ out of Envy and Strife and some also of Good-will It is usual that one carpeth at another's Gifts one standing in the way of another's Honour and Profit like Men in a Boat justling at one another till the Boat it self be sunk One faileth and yieldeth to the Promises and Threatnings
to them that is keep close to it they must expect troubles Christ's Subjects are the World's Rebels and if they will not forfeit their Allegiance to Christ the World will fall upon them You must not expect Friends in the World your great Friend and Patron is in Heaven John 16.33 In me ye shall have Peace in the World ye shall have Tribulation he propoundeth it disjunctively we have seldom both together Christ leaveth his Subjects in Satan's Territories and Dominions that he might try their Allegiance 2 Tim. 3.12 All that will live Godly in Christ Jesus shall suffer Persecution he doth not say that profess Christ but that will live godly in Christ that are strict holy true to their Principles And it is not an Observation proper to that Age As long as the Enmity lasts between the two Seeds Opposition will continue Satan never wanted a Party to support his Empire The Persecution of the Church began in Abel and will not be finished till the Day of Judgment and it is a wonder to see an Abel without a Cain Afterwards in Abraham's Family Gal. 4.25 As then he that was born after the Flesh persecuted him that was born after the Spirit So it is now and still we may say So it is now So it hath been and so it will be So afterward Jacob and Esau strugled together in the Belly and the Quarrel began before the Birth And so it is in all Ages Satan hath not changed his Nature nor the World left its Wont Emperors and Kings have become Christian but Satan never yet became Christian and there never wanteth a strong Faction in the World to abet him against the Church In our Times we had great Hopes but still the Spirit of Enmity continueth tho under other Forms and Appearances We see there is a quick Conversion from a Malignant to a Sectary the Term is changed but not the Person I would not be mistaken by a Malignant I mean that which the Scripture meaneth not one that dissents from others in Civil Matters but one that is an Enemy to the Power of Godliness And by a Sectary I mean one that is so in the Scripture Notion a Party-maker in the Church a Carnal Man under a plausible Form opposing the holy and strict Ways of God I tell you this Conversion is easy A piece of soft Wax that was but now stamped with the Shape of the Devil may be easily stamped again with the Seal that is carved into the Shape of an Angel the Wax is the same but the Impression is different It is no new thing for the Saints of God to be in peril of false Brethren as well as of open Enemies nay rather than sit out the Devil can make use of one Saint to persecute another as Asa a good Prince put the Prophet in the Stocks and Christ calleth Peter Satan The Devil may abuse their Zeal and this is strange that a Lamb should act the Wolves part Usually indeed he maketh use of the World it is the Providence of God that the Wicked hate Christ and his Messengers Christ doth usually reveal his Ways to the World by the Quality of the Men that rise against them it must needs be good what such Men hate their very Respect would be a Suspicion and their Approbation a Contumely and Disgrace a Man would have some cause to suspect himself if he had their Favour Thus you see Christians tho in a private Sphere that would live godly in Christ must expect their share in the World's hatred Now the Lord permits it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for a Testimony to his Servants for a Testimony against his Adversaries for a Testimony to the Ways of God all these will be gathered out of the same Expression as it is recited by several Evangelists Mark 13.9 They shall deliver ye up to Councils and in the Synagogues ye shall be beaten and ye shall be brought before Kings and Rulers for my sake for a Testimony against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by your zealous Defence they may have a sufficient knowledg of the Ways of God and so be convinced or confounded by them Luke 21.13 It shall turn to you for a Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Proof of your Loyalty And Mat. 24.14 it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel of the Kingdom shall be preached in all the World for a Witness implying to the Truth God chuseth his eminent Servants to be his Champions that the World may know that there is somewhat excellent in their Principles worth the suffering for God will not have his Servants to go to Heaven without a Testimony nor his Enemies to go to Hell without a Testimony and a Sting in their Consciences nor any Age to pass away without a Testimony 2. Ministers This is usually their Portion few of the Apostles and Prophets came to a natural Death As their Calling is eminent so are their Sufferings James 5.10 Take my Brethren the Prophets who have suffered in the Name of the Lord for an Example of suffering Affliction and of Patience He doth not say Take them for an Example of Holiness but of Suffering and Patience They were the Worthies of God eminent for Holiness yet chiefly for Sufferings The Prophets that were God's own Mouth sheltered under the Buckler of their special Commission and the singular Innocency and Holiness of their Lives and yet they suffered what Recompence did they receive for all their Pains but Saws and Swords and Dungeons Now the Ministers of all Ages are mustered and enrolled for the same War with the Prophets and Apostles we maintain the same Cause tho with less vigor and strength and we expect the same Crown why should we grudge to drink of the same Cup In these latter Times God hath reserved the Ministry for all the Contempt and Scorn that Villany and Outrage can heap upon their Persons But why should we look for better Entertainment You would think the World should hate false Teachers surely they have most cause but if they slight us and neglect to provide for us remember it is a wonder that they do not persecute us But this falleth out partly by the Malice of Men partly by the Providence of God 1. By the Malice of Men. To preach is to bait the World Praedicare nihil aliud est quà m derivare in se furorem Mundi We are to cross carnal Interests to wrestle with vile Affections to pull the Beast out of Mens Hearts and we are like to be bruised in the Conflict 1 Cor. 15.32 I have fought with Beasts at Ephesus most probably the rude Multitude that were ready to tear him in pieces when he cried down the Worship of Diana Carnal Interests are very touchy worse than vile Affections The Doctrine of the Gospel cannot be preached in power but it draweth hatred upon the Person that preacheth it John 7.7 The World cannot hate you but me
have an Interest in his Care if their hatred be for Righteousness-sake and your being zealous in the Ways of God then you may know God will keep you for that is the main Request Keep them through thine own Name And why Because I have given them thy Word therefore the World hates them The more they are our Enemies for God's sake the greater help will God afford us Men use to send relief there where the Battel is sharp and hottest so when the Battel is sharpest and hottest thou hast an Interest in God's Protection 2. Point The World hateth them because they are not of the World because of their strictness and holiness they live contrary to their Interests and Lusts this is the very Cause Observe There is such a Sin as Antipathy against the Power of Godliness or hatred of others because of their strictness in the Service of God and diligence in Heavenly Things Here I. I shall give you Instances of this from the Word of God II. Discoveries of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Malignity III. Reasons of it and then come to apply it I. Instances of it from the Scripture The World's Hatred is disguised under other Pretences but this is the proper cause of it The Word is the best Judg of that which is a searcher of the Thoughts and Intents of the Heart God and his Word have the same Properties Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart Now what doth the Word say The Word of God doth tell us doctrinally that it is so and giveth Instances and Examples of it 1. Doctrinally that it is so Let us begin with that place which describeth the first rise of it Gen. 3.15 And I will put enmity between thee and the Woman and between thy Seed and her Seed There is a natural enmity between the two Seeds as there is between a Toad and a Man a Wolf and a Lamb a Raven and a Dove so there is between the Seed of the Woman and the Seed of the Serpent that is between Christ and his upright Followers and so many of Mankind as fall to the Devil's share an Enmity that will never be laid aside while the World is the World and till the Devil turn Christian and be converted which will never be The next place is Prov. 29.27 An unjust Man is an abomination to the Just and he that is upright in the way is an abomination to the Wicked There is a mutual Enmity between the Good and the Bad so as they can never piece in a firm Friendship only there is a difference between the prosecution of this Hatred the Just hate not virum but vitium Sin is to be hated not the Person as we are not to love the Sin for the Person 's sake so we are not to hate the Person for the Sin 's sake A good Man abhorreth that which is evil he loatheth it in others but chiefly in himself Or as the Schools distinguish there is odium abominationis offensionis and odium inimicitiae The Godly are offended with the evil Deeds of others tho they do not hate their Persons but the Wicked hate the Godly odio inimicitiae they have an inbred Enmity against them and seek their destruction they hate them despightfully because of the old Hatred The next place is John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you You see Men are divided into two Ranks some are of the World and some are not of the World some there are whose Hopes and Hearts and Conversations are wholly here their Manners the temper of their Spirits and the course of their Worship is wholly calculated for the World Others there are that neither conform to the World in Judgment Affections nor Practice but wholly favour things past this Life are fitted for another World breath after it and labour for it Now let us see what different entertainment both these meet with some are dandled on the World's Knees suck freely of the Breasts of her Consolation Others are troubled and molested and exercised with all manner of Displeasures And why because they are chosen out of the World and called to the love and enjoyment of better things It is true there may be Contentions and Emulations among the Men of the World as their Lusts and Interests interfere and cross one with another but because they differ not in contrary general Principles and Ends the Hatred which they have towards their own is nothing so violent and extream as that which they have against the Godly and they do not so hate one another but that they can easily agree in this common Enmity against those who are upright with God as Herod and Pontius Pilate did and the Herodians and Pharisees against Christ and Gebal and Ammon and Amalek against Israel Thus you see Doctrinally the Scripture speaketh of such a thing 2. By way of Instance and Example Let us see how this Spirit of Enmity hath been working and how the Holy Men of God have had bitter experience of it Abel was slain by Cain Let us begin with Cain the Patriarch of Unbelievers Now the Holy Ghost giveth us a Comment on that Action 1 John 3.12 Not as Cain who was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous The one was the Seed of the Woman the other of the Serpent the one worshipped God after the right Order and brought the First the Fat the Tenth to the Lord the other was slight and careless in Worship The Targum of Jerusalem mentioneth a Disupte that happened between them concerning the Providence of God and the Last Judgment and the World to come and those wholesome Doctrines by which Godliness is maintained Non est judicium nec Judex nec Soeculum aliud nec munus pro justis nec poena pro impiis However this we are sure it was for his Godliness that this outrage was committed upon him Let us go a little lower in the story of the Patriarchs we shall find Isaac scoffed at by Ishmael Gen. 21.9 Upon which practice of his the Apostle glosseth thus Gal. 4.29 As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Scoffing and Mocking is a kind of Persecution ever so it was and ever so it will be while there are two Seeds in the World Whatever civility the Men of the World have they are all opposite to Grace and Godliness and do not only refuse and resist it in themselves but hate it and persecute it in others I say they that have
of Arms. I remember in Ecclesiastical History when Valens the Emperor railed against all the Defenders of the Godhead of Christ they did not meddle with Polinus out of Reverence to him for he was a very holy strict Man none durst lay Hands upon him 3. Many times they profess and join to the Church and so we have benefit by their Gifts and Abilities Authority and Power for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession and the temporary Faith of a Magistrate tho carnal may be a Protection to Christianity as an Hedg of Thorns may be a good Fence about a Garden of Roses If they are Men of Parts they may help to defend the Christian Doctrine as a living Tree may be supported by a dead Post and the Gifts of carnal Men are for the use of the Body as the Gibeonites joined to Israel and were made hewers of Wood and drawers of Water or as the Carpenters who helped to build Noah's Ark perished in the Flood or as Negroes that dig in the Mines of Knowledg God may imploy them to bring up that which may be of great use and profit to the World they may help to build an Ark for others tho they themselves perish in the Water We would not refuse Gold from a dirty Hand neither are we to slight the benefit of carnal Men's parts for the common Profession of Christianity that they are under tho they are Slaves to their Lusts yet it is a real benefit and help to the Saints 4. They serve for a Warning to the Saints When this Conviction is strong upon them and grows to an height by the Stings of Conscience and Horrors of them that die in despair God warneth his People tho we would bear off the Stroke yet God knows how soon this Fire may be kindled in our own Breasts when Men see what Convictions will do being stifled and not complied with and Men live not according to their Light it is a warning to others As a Slave is many times beaten to warn a Son of his Father's Displeasure and Naturalists tell us a Lion will tremble to see a Dog beaten before him so do the Children of God tremble at the Convictions of wicked Men. Oh the Horrors of their Conscience declare what God hath wrought upon them tho few take little notice of it Thirdly In respect to the World it self this Conviction serveth both to lessen and encrease their Judgment The Terms seem to be opposite 1. Sometimes to lessen their Judgment Certainly the degrees of eternal Punishment are not equal there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 23.14 a greater Judgment there is a hotter and a cooler Hell there are few Stripes and many Stripes In the World to come it is more tolerable for some than for others Mat. 12.41 The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah's Preaching because there was a temporal Repentance they humbled themselves for a while tho they were frighted to this Religiousness Aristides Cato and other moral Heathens their Condition will be more tolerable than those Men that live in a way of brutish and filthy Excess So there are many convinced that have helped the Church and been friendly to Religion when others have oppressed and opposed the Ways of God they have been a Hiding-Place a Shelter a Countenance a Protection to the People of God these shall not lose their Reward they have many Blessings in this World tho they continue Carnal and live and die in their Sins I suppose the more they comply with these Convictions their Condemnation shall be lessened tho not taken away This Advantage they have ut mitiùs ardeant they shall have a cooler Hell 2. Sometimes to increase their Judgment Those that maliciously oppose this Conviction they hasten their own Condemnation and heighten it Then it will be a Sin to them with a Witness when they knew their Master's Will and did it not James 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin They carry this Conviction to Hell with them and it is a part of their Torment this is the Worm that never dies Oh what a Terror will it be for them to think I had a better Estate discovered to me I knew somewhat of the Ways of God and now I am shut out for ever and ever There is a Worm that never dies as well as a Fire that shall never be quenched Mark 9.44 There may be a Conviction so much as to enable a Man to speak to others yet he may be a worker of Iniquity and cast out of Christ's Presence How will this encrease their Torment their Knowledg serveth but to damn them the more The Characters are indelible and are not extinguished by Death To all other Torments there is added the gnawing of Conscience Look as in the Elect there is such a Spark kindled as shall never be extinguished their Knowledg they get here is not abolished but perfected and the Joys of the Spirit begin their Heaven a witnessing excusing Conscience to the Elect is the beginning of Heaven So in Hell Conscience will be always raging and expostolating with you Oh Fool that I was to neglect so great Salvation which others enjoy If I had lived civilly at least it had been better with me than now it is As they know more of God than others do so their Judgment will accordingly be greater And you know not how soon God may kindle this Fire in your Bosoms who for the present steep on carelesly in your Sins Vse 1. This may serve to perswade us that the Conviction of the World is a great Blessing and conduceth much to the advancement of Christ's Kingdom without any visible force with meer Spiritual Weapons in despight of all opposition which can be made thereunto The corrupt and ill-principled World cannot stand out against the Evidence of the Truth when it is soundly preached and in the Demonstration of the Spirit We have too slight an Opinion of the Weapons of our Spiritual Warfare 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty through God for the pulling down of strong Holds Surely they are more mighty to pull down strong Holds than we are aware of The Spirit of the Lord tho he will not convert yet can so put to silence and bridle the Opposition that carnal Men make that it shall be ineffectual It concerneth God in Honour to go thus far on with the World for the promoting of his Kingdom and that they may not go on with an high Hand to oppose and crush it And this doth also evince the Truth of the Christian Religion such Convictions accompanying the preaching of it And God doth not wholly discontinue this Dispensation now There are ordinary Operations of the Spirit where the Gospel is preached which do convince the World The careless Professor
wantest a sense of his Love because of thy manifold Failings it is unreasonable to think that all will end in Wrath which was begun in so much Love If he expressed Love to thee in thy unconverted Estate and hath brought thee into God's Family will he destroy thee and turn thee out again upon every actual unkindness The Lord doth gently question with Jonah in his Fret Dost thou well to be angry Jonah 4.9 When the Disciples fell asleep in the Night of Christ's Agony he doth not say Ye are none of mine because ye could not watch with me one hour but rather excuseth it Mat. 26.41 The Spirit indeed is willing but the Flesh is weak This great Love of God overcometh all the unkindness of his Children 2. What may evidence they are concerned in this Love 1. There is some change wrought in you thou art now no despiser of God and his Holy Ways the Heart of thy Sensuality Pride and Worldliness is broken tho too much of it still remaineth in thee Now it is good to be in the way to a further Progress and we begin with Mortification 2 Cor. 5.17 If any Man be in Christ he is a new Creature old things are passed away behold all things are become new Every change for the better is either the New Creature or a Preparation to it 2. The Gift of the Sanctifying Spirit is more prized by thee than all the Riches and Honours in the World Now without Holiness we cannot esteem Holiness and practically prefer it above other things God loveth Christ as he bore his Image so he loveth us we are sealed by the Mark of the Spirit Psal. 106.4 Remember me O Lord with the favour that thou bearest unto thy People O visit me with thy Salvation And Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name 3. Thou lovest and preferrest Christ's People and that for their Holiness and therefore seekest to discountenance all sorts of Wickedness Psal. 15.4 In whose Eyes a vile Person is contemned but he honoureth them that fear the Lord. He laboureth to discountenance all sorts of Wickedness and desireth to bring Goodness and Godliness into a creditable Esteem and Reputation and payeth an hearty honour and respect to those that excel therein So Psal. 16.3 But to the Saints that are in the Earth and to the Excellent in whom is all my delight He doth value them and esteem them above the greatest Men in the World because they are so loved prized and set apart by God 4. You labour more and more to be such whom God loveth as he loved Christ. Jesus Christ was the express Image of his Person we strive to be such in the World as Christ was 1 John 4.17 hating what God hateth and loving what God loveth then we make it our business to walk as he walked 1 John 2.6 doing his Will seeking his Glory God loved Christ for that Spirit of Obedience that was in him who shrunk not in the hardest Duties but whatever it cost him was faithful in his Work 3. Observe That God would have the World know so much and be convinced of this great Love which he beareth to the Saints that the World may know that thou hast loved them c. 1. The Necessity of the World's Knowledg 1. Because the World is blinded with Ignorance and Prejudice against the Children of God they cannot or rather will not see 1 Cor. 2.14 But the natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can be know them because they are spiritually discerned They will not see because they have a mind to hate 2. The Life that floweth from this Union is a hidden thing Col. 3.3 For our Life is hid with Christ in God It is hidden because maintained by an Invisible Power the Spiritual Life is hidden under the Vail of the Natural Life Gal. 2.20 The Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me It is obscured by Infirmities The best shew forth too much of Adam and too little of Jesus It is hidden under Afflictions Heb. 11.37 38. They were stoned they were sawn asunder were tempted were slain with the Sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented Of whom the World was not worthy c. and the World's Reproaches 2 Cor. 6.8 By Honour and Dishonour by evil Report and good Report as Deceivers and yet true 2. The Means whereby the World is convinced 1. The Promises of the Word shew God's great Love to the Saints and hereby he hath engaged himself to do great things for them 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be partakers of the Divine Nature He hath engaged to pardon their Sins accept their Persons sanctify their Natures keep them blameless to his Heavenly Kingdom and finally to translate them to Glory Deut. 33.29 Happy art thou O Israel who is like unto thee O People saved by the Lord and who is the Shield of thy Excellency thy Enemies shall be found Liars unto thee and thou shalt tread upon their high Places Psal. 144.15 Happy is that People that is in such a Case yea happy is that People whose God is the Lord. 2. By the visible Fruits of the Mystical Union The Gift of the Spirit cannot be hidden they have a Power and Presence with them which others have not 1 Pet. 4.14 The Spirit of Glory and of God resteth upon you They live contrary to the course of this World so as to become the World's Wonder 1 Pet. 4.4 Wherein they think it strange that you run not with them to the same excess of Riot And Reproofâ— Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark for the saving of his House by the which he condemned the World 3. By the wonderful Blessings of God's Providence they are hidden in the secret of his Presence strangely preserved Psal. 4.3 But know that the Lord hath set apart him that is Godly for himself not only as Instruments of his Glory but as Objects of his special Favour and Grace 4. This is more fully seen for the utter confusion of the Wicked at the last Day 2 Thess. 1.10 When he shall come to be glorified in his Saints and to be admired in all them that believe Now it is for their Conviction or Conversion then for their Confusion these are those whose Lives we judged Madness and Ways Folly 3. Why Christ was so earnest that the World should know this 1. To restrain their Malice 1 Cor. 2.5 Had they known it they would not have crucified the Lord of Glory If God loveth Believers it should stop the Violence and Malice of the World against them they are the Beloved
formidable but in Heaven they are comfortable we are more able to bear it the Natural Faculties being fortified and we come to consider it as a Glory put upon him for our sakes II. What is this Beholding It is either Ocular or Mental 1. Ocular our Senses have their Happiness as well as the Soul there is a glorified Eye as well as a glorified Mind 2 Cor. 5.7 We walk by Faith not by Sight He doth not mean present sense and the present view of Things the Life of Faith is sometimes opposed to that but now he meaneth our Privileges in Heaven Job pointed to his Eyes Job 19.26 27. Tho after my Skin Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another We shall see that Person that redeemed us and that Nature wherein he suffered so much for us God intendeth good to the Body he hath intrusted it with the Soul and the Soul with so much Grace that he will not lose the outward Cask and Vessel There is a Glory to entertain our Eyes in Heaven not only the Beautiful Mansion and the Glorious Inhabitants but the Face of the Lamb. We shall be always looking on that Book 2. There is Mental Vision or Contemplation The Angels that are not Corporeal are said always to behold the Face of our Heavenly Father Mat. 18.10 Angels have no Eyes yet they see God When we are said to see God it is not meant of the bodily Eye a Spirit cannot be seen with bodily Eyes And therefore God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Invisible God Col. 1.15 And seeing Face to Face is opposed to knowing in part 1 Cor. 13.12 Now we see through a Glass darkly then Face to Face now we know but in part then we shall know Men as also we are known The Mind is the noblest Faculty and therefore it must be satisfied in Heaven or else we cannot be happy it is the Mind maketh the Man it is our preferment above the Beasts that God hath given us a Mind to know him Man is a rational Creature and there is as great an Inclination to Knowledg in the Soul as in Beasts to Carnal Pleasures Drunkards may talk of their Pleasures and the gratifications of Sense but the Pleasure and Delight of the Soul is Knowledg And besides this general Capacity there is a particular Inclination in Believers by Grace and therefore that we may be compleatly happy the Mind must be satisfied with the sight of God III. Why our Happiness lieth in beholding Christ. First It is the Cause of all our Fruition and Enjoiment in Heaven Secondly All Fruition and Enjoiment is resolved into it again First It is the Cause of all our Fruition in Heaven Ocular Vision maketh way for Mental and Mental Vision for Compleat Holiness or Conformity to God and Conformity for Love and Love for Delight and Delight for Fruition 1. Ocular Vision maketh way for Mental We go to Heaven to study Divinity in the Lamb's Face Rev. 22.4 They shall see his Face and his Name shall be in their Foreheads There is an Assembly sitting round about the Throne and the Lamb is in the midst of them and there by looking upon his Face they learn more of God We need no other Books than beholding his Glory We converse with Christ that we may know more of God Thus we come to Knowledg without labour and difficulty Christ in his Glory and Eminency is Bible enough 2. Mental Vision maketh way for Likeness and Conformity to God Knowledg in this Life changeth us Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him Much more are we sanctified and made holy by the Light of Glory The sight that we have of Christ in the Gospel transformeth us 2 Cor. 3.18 For we all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. By looking upon Christ through the Light of the Spirit we are made like him But now in Glory when we see him Face to Face we are more like him 1 John 3.2 We shall be like him for we shall see him as he is Moses by conversing with God his Face shone As a Glass held up against the Sun the Image and Brightness of the Sun is reflected upon it So the more we behold Christ the more we do bear the Image of the Heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil he dieth his own Spirit with a Tincture of Glory 3. This Light and Conformity maketh way for Love that is Knowledg increaseth Love as Light is so is Love our Affection is still according to the rate of our Knowledg In this World Love is but weak because Light is imperfect we love little because we know little John 4.10 If thou knewest the Gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given to thee Living Water And Conformity is a ground of Love it is the highest pitch of Love to love God out of the Communion of the same Nature The lowest Love is to love him out of Interest as the highest Love is to love him out of a Principle of Holiness not because he is good and bountiful but because he is Holy Whilst Holiness is weak Love is imperfect We wander and estrange our selves from him and go a whoring from him for there is some suitableness between us and the Creature as long as Flesh remaineth but when we are perfectly Holy there is no suitableness between us and any thing but God and the Saints and Angels which partake with us of his Image And we love the Creatures for the need we have of them as well as the suitableness of them to us but when we are likened to God in Holiness and in Happiness we are above these Wants we are above all Baits and Snares so that our Love is entirely carried out to God 4. Love maketh way for Delight Can a Man cleave to God and not rejoice in him Rejoicing in God is not only a Duty but a Reward Isa. 58.14 Then shalt thou delight thy self in the Lord. The Saints love God and delight in him in his Essence and Being as much as in their own Glory This maketh Heaven comfortable it would be a torment to a carnal Heart to be always thinking of God and employed in Acts of Love and Service to God but the Saints delight in him they delight in his Presence and in their own Happiness because God is glorified in it There is an inconceivable delight in seeing knowing and being beloved of God 5. Delight maketh way for Fruition for the more we delight in God the more doth God delight in us and giveth us the actual Fruition of himself for our Blessedness so that we
strengthened with all might with Col. 1.11 Strengthened with all might according to his glorious power And this Power doth effect that great change in us which fits us for the new life as Eph. 1.19 20. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Col. 2.12 Buried with him in Baptism wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead It is the mighty Operation of God that beginneth this life in us the same Power raiseth us first to a new life then to a glorious Eternity 2. The Apodosis wherein it is applied even so we also should walk in newness of life The Similitude holdeth good in these things 1. As the Resurrection of Christ followed his Death so doth newness of life our death to sin 2. As Christ was raised to a blessed immortal Life by the glorious Power of the Father so are we renewed and quickened by the same Power 3. The Effect of the new Birth is mentioned our walking in newness of life rather than Regeneration or the new Birth it self which yet is signified by Baptism and Christs Resurrection is the Pattern and Cause of it the Similitude holdeth good in the Power and in the new state of Life which supposeth such a Principle Doctrine That Baptism strongly obligeth us to walk in newness of Life I. Let me speak of the Nature of this new Life II. How strongly we are obliged by Baptism to carry it on through the Power of God 1. This newness of Life it may be considered First In its Foundation which is the new Birth or Regeneration for till we are made new Creatures we cannot live a new life Joh. 3.5 6. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God That which is born of the flesh is flesh and that which is born of the Spirit is Spirit 2 Cor. 5.17 If any man be in Christ he is a new creature old things are passed away behold all things are become new A Bowl must be made round before it can run round all creatures are first made and fitted for their use before they can perform the operations belonging to that creature so a new Being and holy Nature is put into us and we are powerfully changed before we can live unto God Mans nature is not in such a condition as to need some reparation only but is wholly corrupt Therefore we must be born again there must be a change of the whole Man from a state of Corruption to a state of Holiness and a Principle of new Life must be infused into us whence flow new actions and delights Secondly The first Regeneration consists of two parts Mortification and Vivification Mortification doth conquer the fleshly inclination to things present and Vivification doth quicken us to live unto God There is need of both Of Mortification that we may dye to the Flesh and to the World for there is a seducing Principle within and a tempting Object without within there is the Flesh without the World we dye to both To the Flesh Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts To the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified to me and I unto the world While the mind and heart is captivated to the flesh we can never cease to sin There is need of Vivification that you may live to God for the recess from the world is not enough unless there be an access to God and therefore the immediate Principles that carry us to God are Love kindled in us by Faith in Christ. For the new Creature being interpreted as to Vivification is nothing else but Faith working by Love Compare Gal. 5.6 In Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith which worketh by love with Gal. 6.15 In Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature These two Faith and Love are the Principles and Springs of all Christian Practice and Conversation You are never changed till the Heart be changed and the Heart is never changed till the Will and Love be changed Well then it is not enough to dye to sin but we must walk in newness of life both must be minded but we begin first at Mortification and then proceed to the positive duties of a new life Holiness consists not in a meer forbearance of a sensual life but principally in living to God the Heart of it within is the Love of God its inclination towards him delight in him desire after him care to please him lothness to offend him and the expression of it without is the exercise of Grace according to the direction of Gods Word Yea these two branches are not only seen at first but every step of the new life is a dying to sin and a rising to newness of life a retiring from the world to God Thirdly As to the Rule which is the infallible Revelation of God delivered to the Church by the Prophets and Apostles comprised in the Holy Scriptures and sealed by Miracles and Operations of the Holy Ghost who was the Author of them The new Creature is very inquisitive to know Gods Will Rom. 12.2 And be not conformed to this world but be you transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God Grace is sometimes called Light and sometimes Life for there is direction in it as well as inclination This Light we have from the Word and Spirit In the Word our Duties are determined and the new Creature is naturally carried to the Word it is the seed of that life it hath 1 Pet. 1.23 Being born again not of corruptible seed but incorruptible by the word of God which liveth and abideth for ever and it is the Rule of acting and exercising this life Gal. 6.16 As many as walk according to this rule peace be on them c. There is a Cognation between the Word and the renewed Heart Heb. 8.10 I will put my laws in to their mind and write them in their heart as the stamp and impress answereth to the Seal or the Law within to the Law without the Law written on the heart to the Law written on Tables or in the Bible Fourthly As to the End which is the pleasing glorifying and injoying of God it is a living to God Gal. 2.19 I through the Law am dead to the Law that I might live unto God 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God 2 Cor. 5.9 Wherefore we labour that whether
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
all the fruits of his Resurrection Doctrine That Vnion with Christ sealed in Baptism inferreth a Conformity or Likeness both to his Death and Resurrection This point I will lay forth to you in these five distinct Considerations 1. That there is a strict Union between Christ and Believers 2. That this Union is signified and sealed in Baptism 3. That this Union sealed in Baptism inferreth a Likeness or Conformity to Christ. 4. That this Likeness and Conformity to Christ is both with respect to his Death and Resurrection 5. If with the one by infallible consequence it must be with the other 1. That there is a strict Union between Christ and Believers It is represented in Scripture by many Metaphors I will look no further than that of the Text. The similitude is taken from a Graff which becometh one Plant with the Tree upon which it is engrasâ—ed and draweth the sap of life and fruitfulness out of it So we are united to Christ as the stock and receive the Spirit from him as the graff doth the sap from the root The Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are planted together we are not so planted together as one tree is by another sicut arbor inter vel juxta arbores thus a whole Orchard is planted together But the one is planted into another as the branch is into the stock and root Trees that are planted by one another may be said to be planted together in regard of situation and place but a slip planted into a stock is planted together in regard of sustentation and influence Once more this being planted together is not in regard of time for now some now others are planted into it but in regard of Union all first or last are planted into Christ they do not all live together in one Age nor are they converted at one time but they all live in Christ. But because similitudes do not every way square with the thing which they are brought to represent let us see wherein this similitude of a Graff is like or unlike the Mystery set forth thereby 1. Let us take notice of the difference and dissimilitude 1. In ordinary ingraffings the stock is base when the Plant is noble and generous â—s when the branch of a choice Apple-tree is planted into a Crab-stock But the case is quite otherwise here all the goodness is in the stock or root we were branches of the wild olive-tree Rom. 11.17 or the degenerate plants of a strange vine as the Prophet speaketh Jer. 2.21 Men when they ingraff seek out the choicest Slips or Plants and are wont to send far and near for such but God maketh another choice of Plants wild by Nature who can bring forth no good fruit of themselves and graffeth them into Christ the Mediator That they may be filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God Phil. 1.11 2. Be the Slip generous or base if it be dead the ingraffing is in vain Though the stock be never so lusty and growing it cannot quicken a dead Slip But it is otherwise here Eph. 2.1 And you that were dead in â—respasses and sins yet now hath he quickened 3. The Graff bringeth forth fruit according to its own nature and its own kind But here the Graff is changed by the stock and followeth the nature of the stock We are made partakers of a Divine Nature 2 Pet. 1. 4. and so live to God this fruit belongeth to the stock and wholly cometh from his influence 2. Let us see the Likeness and Resemblance 1. As the Branch and Stock make one Tree so we that are cut off from our old Root and planted into Christ become one with him I am the Vine ye are the branches Joh. 15.5 We are one with him not by way of Adhesion as Ivy cleaveth to the Oak and receiveth nourishment from it but by way of Insition and Implantation there is a closer Union between the Graff and the Stock than there is between the Ivy and the Oak 2. In regard of influence as Plants receive moisture and juyce from the Root so do we receive nourishment from Christ. As the Apostle speaketh of the Covenant-stock Rom. 11.17 Thou partakest of the root and fatness of the Olive-tree meaning it of the priviledge of Ordinances and means of Grace which the Gentiles did partake of by becoming Abrahams seed by Faith So it is true of the Mediator oâ— the Root and Head of the renewed Estate we partake of his fatness without which we should soon dye and wither Joh. 15.4 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me The Spirit by the grace of the Redeemer is distributed to Believers as juyce to the branches as long as they abide in their stock and are not cut or broken off It is not a bare imitation but influence 3. The effects are Life Growth and Fruitfulness 1. Life 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life We have no life but as planted into Christ who is our Root both the life we have and the life we hope for cometh from him Gal. 2.20 I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 2. Growth Col. 2.19 Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Every member doth its part but the influence whereby they increase is from the Head Now our growth is either in Mortification when by degrees we get more strength to kill sin or in Vivification or our rising more and more to newness of life 3. Fruitfulness Joh. 15.5 He that abideth in me and I in him the same bringeth forth much fruit and the wisdom that is from above is said to be full of good fruits Jam. 3.17 that is plentiful in acts of Holiness Obedience and Love to do a little good may be more from Chance than Nature Well then from the whole we see that the power of dying to sin and walking in newness of life is derived from Jesus Christ and he should have the praise of all for he merited these benefits for us and effecteth them in us by his Spirit which we receive by virtue of Union with him 2. That this Union is signified and sealed in Baptism I will not speak much of this because I handled it before in another verse Only let me mind you that there is a visible external professed implantation into Christ and an internal and real implantation the one is by Baptism the other is by the Spirit both together make compleat Baptism 1 Cor. 12.13 For by one Spirit we are all baptized
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers But with the precious blood of Christ as of a lamb without blemish and without spot If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
the Light of Nature in this point we may see clearly how great a disorder it is to obey or fulfil these bodily lusts to the wrong of God and the Soul and that the true Honour and Dignity of a Man consists in the Victory which he hath over himself and that to pamper the flesh is not our honour but our disgrace and that these irregular desires should not be gratified but mortified 2. Christian Piety or the Tenor of our Religion requireth it of us The drift of this Religion is to recover men out of their Apostasie and to promote true genuine Holiness in the World to dispossess us of the Beast and that Man being restored to Man might be also brought back again to God or in short to draw us off from the animal life to life spiritual and eternal As appeareth 1. By the Precepts of it which mainly tend to inforce Self-denial Mortification Recess from the World that we may not miscarry in our Obedience to God by our bodily lusts Mat. 16.24 If any will come after me let him deny himself Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry The whole drift and business of this Religion is to drive out the Spirit of the World and to introduce a Divine and heavenly Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God That part of the World which is mad and brutish is enslaved to lower things but the other part which hath submitted to the healing Institution of Christ should be wise and heavenly The Cure which Christ intended was of the great Disease of Mankind which was that the immortal Soul being deprest and tainted by the Objects of Sense doth wholly crook and writhe it self to carnal things and instead of Likness to God the Image of a Beast was impressed upon mans Nature and the Divine part enslaved and embondaged to the brutish 2. By its Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 2 Cor. 4.18 That man may seek his happiness in some higher and more transcending good than the beasts are capable of something that suits with his immortal Spirit In short to draw us off from things we see and inordinately love to a Glory and Blessedness wholly unseen and future 3. By the Grace provided for us namely the Spirit of Christ whose great design is to free man from a state of subjection to the flesh and by overcoming the lusts thereof to make him ready for all the Graces and Duties of the spiritual Life Rom. 8.5 They that are after the flesh do mind the things of the flesh and they that are after the Spirit the things of the Spirit He is first renewed by this Spirit Joh. 3.6 That which is born of the Spirit is Spirit and then acted and assisted by him Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Gal. 5.25 If we live in the Spirit let us also walk in the Spirit 4. By being baptized into this Religion we are bound to this strict care for in our Baptism we did solemnly renounce the Devil the World and the Flesh as the Usurpers must be thrust out before the rightful Lord can take Possession Joshua 24.23 Put away the strange Gods which are among you and incline your heart unto the Lord God of Israel and we are dedicated to Father Son and Holy Ghost as our Creator Redeemer and Sanctifier as before We are to count our selves to be dead indeed unto sin and alive unto God vers 11. Now it is the greatest Hypocrisie that can be to be under this solemn Obligation to God and let sin reign in us Baptism is a Sign and Seal of Grace on Gods part and on ours a Bond of Duty on Gods part that he will cleanse and wash away sin Acts 22.16 Arise and be baptized and wash away thy sins On our part it obligeth us to do what in us lieth to destroy sin a Bond never to be forgotten by us 2 Pet. 1.9 He hath forgotten that he was purged from his old sins Vse 1. To humble us that we have so much forgotten our solemn Covenant so much cared for the Body and so little cared for the Soul that time and heart hath been so much taken up about those things which belong to the present life The mortal Body is minded at every turn and how much may the immortal but neglected Soul complain of hard usage We profess subjection to the Gospel and therefore should seek first the kingdom of God and the righteousness thereof and all these things shall be added to us Mat. 6.33 but we walk too much according to the course of the carnal careless World Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that ruleth in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind 2. Strengthen the Bonds and anew devote your selves to Obedience vers 13. Neither yield you your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Bind your selves for time to come to make it your work not to indulge the flesh but save your Souls Heb. 10.39 For we are not of them that draw back to perdition but of them that believe to the saving of the soul. 3. Take great heed that sin reign not by bodily lusts 1. The Necessity of this These Lusts are represented as deceitful Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And as violent and imperious Rom. 7.20 Now if I do that I would not it is no more I that do it but sin that dwelleth in me both together Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed We are by subtilty blinded by the delusions of the Flesh and it is always endeavouring to get the Throne and hurry us to destruction and seeking to divert us from the Love of God the more we indulge them the more imperious they are the more caution and resolution therefore is necessary 2. The danger of not doing it 1. They do not only unfit us for God but for humane Society Jam. 4.1 From whence come wars and fightings among you come they not hence even of your lusts that war in your members They make you disquiet all others
of sin Or as the Saints of God are eminent for some special Graces Abraham for Faith Moses for Meekness Job for Patience Joseph for Chastity Timothy for Temperance so these have their notorious and contrary blemishes 2. There is a more secret and close Dominion of Sin that is varnished over with a fair appearance Men have many good qualities no notorious blemishes but yet some sensitive good or other lieth nearest the heart and occupieth the room and place of God that is it is loved respected and served instead of God or more than God that which is our chiefest Good or last End is our God or occupieth the room of God 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 Joh. 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only Luke 14.26 If any come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple We must be dead not only to carnal Pleasures but to Relations Estate yea Life and all nothing on this side God must fit nearest the heart nor bring us under its command and power 1 Cor. 6.12 I will not be brought under the power of any thing We are besotted and bewitched with some temporal thing cannot part with it or leave it for Gods sake or notwithstanding all the mischief it doth to his interest in the Soul though a man serve it cunningly closely and by a cleanly conveyance yet all his Religion is to hide and feed this Lust. 6. There is a Predominancy of one Sin over another and the Predominancy of Sin over Grace In the first sense renewed men may be said to have some reigning corruption or predominant sin namely in comparison of other sins That such predominant sins they have appeareth by the great sway and power they bear in commanding other evils to be committed or forborn accordingly as they contribute to the advancement or hinderance of this sin As in the Body a Wen or Strain draweth all the noxious humors to its self and thereby groweth moâ—e great and monstrous It appeareth also by the frequent relapses of the Saints into them and their unwillingness to admit admonition and reproof for them and sometimes their falling into them out of an inward propensity when outward Temptations are none or weak or very few Well then there are some sins which are less mortified than others or unto which they are naturally carried by Constitution or Education natural Inclination or course of Life Thus David had his iniquity Psal. 18.23 I was also upright before him and I kept my self from mine iniquity whether it were hastiness or distrust of the Promise or also an inclination to revenge himself some sins that men favour or withstand less or which are most urgent and importunate upon them and steal away their hearts most from God the great Pond into which other rivulets or streams of sin do empty themselves or that bough or limb which taketh away the nourishment from all the under-shrubs that which is loved and delighted in above other sins and when other sins will not prevail the Devil sets this a-work as the Disciples looked on the Disciple whom Jesus loved Joh. 13.23 24. Now there was leaning on Jesus bosom one of the disciples whom Jesus loved Simon Peter therefore beckened unto him that â—e should ask Who it should be of whom he spake Well then in regard of other sins one may reign and sit in the Throne of the Heart or be loved more than another but not in regard of Predominancy over Grace for that is contrary to the new Nature that sin should have the upper hand constantly and universally in the Soul For any one thing though never so lawful in it self habitually loved more than God will not stand with sincerity Luke 14.33 Whosoever be be that forsaketh not all that he hath he cannot be my disciple if we must not keep our natural Comforts certainly not our carnal Lusts. To love any thing apart from Christ or against Christ or above Christ is a dispossessing of Christ or a casting him out of the Throne 7. There is a twofold Prevalency and Dominion actual or habitual Actual is only for a time habitual for a constancy though a regenerate man be not one that lets sin reign over him habitually yet too often doth sin reign over him actually as to some particular acts of sin First The habitual Reign of Sin may be known by the general frame and state of the heart and life where it is constantly yielded unto and not controuled and opposed but beareth sway with the contentment and delight of the party sinning Men give the bridle to sin and let it lead them whither it will and generally walk after the flesh and not after the Spirit no doubt that is peccatum regnans cui homo nec vult nec potest resistere the sinner hath neither will nor power because usually after many lapses into hainous sin God giveth up men to penal or judicial hardness of heart they first voluntarily take on these bonds and chains upon themselves these are said to walk after their own lusts 2 Pet. 3.3 to continue or live in sin Rom. 6.2 to be dead in trespasses and sins Eph. 2.1 to serve divers lusts and pleasures Tit. 3.3 to draw on iniquity with cart-ropes Isa. 5.18 to addict and give up themselves to a trade of sin with delight and consent But more closely the reign of sin is never broken till the Flesh be made subject to the Spirit that will be found by examining every day what advantage the Spirit hath gotten against the Flesh or the Flesh against the Spirit how Providences and Ordinances are blessed for that end or for the weakening of sin for every day the one or the other gets ground Dough once soured with Leaven will never lose the taste and smatch but the sweetness of the Corn may prevail above it Sin dwelleth in the heart but doth it decay Gal. 5.16 This I say walk in the Spirit and ye shall not fulfil the lusts of the flesh Secondly Actual Sin may now and then get a Victory over the Faithful but not a full quiet Reign Sin actually prevaileth when we do that which is evil against our Consciences or yield pro hic nunc to obey sin in the lusts thereof It gameth our consent for the time but the general frame and bent of the heart is against it In short when sin is perfected into some evil action or lust hath conceived and brought forth sin Jam. 1.15 that is some heinous offence for that time no question it hath the upper hand and carrieth it from Grace and the Flesh doth shew it self in them more than the
Then for the Pain it is set â—orth by the Worm and Fire Mark 9.48 Where the worm never dies and the fire is never quenched Alas for momentany Pleasures we run the hazard of eternal Pains 2. It is just they sin against an infinite God! refuse eternal Blessedness have past their Tryal when they were upon their choice If they had lived longer they had continued in their impenitency now they are in their final Estate in termino when no change of mind can be thought to proceed from Grace 3. It is certain both by Gods Commination Gen. 2.17 In the day that thou eatest thereof thou shalt die the death It is sins wages Rom. 6.23 The wages of sin is death and Conscience is in dread of it Rom. 1.32 Knowing the judgment of God that they which commit such things are worthy of death Vse Often think of the End men would be much more wise if they would more seriously think of the end of things For the present a Sinner may bear it out confidently and with some degree of pleasure but what will the end be that quite spoileth sins market Prov. 1.17 In vain the net is spread in the sight of any bird The silliest creature would not run into the destructive snare if he did see it But we are guilty of two faults either we believe it not or we consider it not First We believe it not The Apostle tells us All men have not faith 2 Thess. 3.2 few have it and the best have too little of it Would they live such a careless life if they were perswaded that all would end in Hell-torments No they would think they could not soon enough get out of the snare they would flee from the wrath to come Mat. 3.7 they would fly for refuge to lay hold upon the hope set before them but alas the other World seemeth little better than a Fable to most men Secondly They consider it not Prov. 9.18 He knoweth not that the dead are there and that her guests are in the depths of hell it is rendred as a Reason why the Fool counteth stoln waters sweet and bread eaten in secret pleasant these carnal delights are taken by stealth neither allowed by God nor approved by sound Reason How come men to be thus infatuated they do not consider that these Pleasures are salted with a Curse and that after all their free and licentious Life they shall be turned into Hell To conclude the whole Since there is no profit to be found in the ways of sin and they will certainly bring shame and eternal destruction shame for the present and confusion of face for evermore Let all the people of God seriously think of these things 1. That they may be more thankful for their deliverance by Christ. Pliny tells us of a Wood though of an unpleasant smell that recovers the pleasure of the Senses again So that we may not be Gospel glutted it is good to review the evil of the carnal Estate that we may the better give thanks for our recovery 2. That we may walk more humbly and watchfully You should be so far from running into your past sins that you should never remember them without shame and self-loathing and considering the fruits of sin we should meddle with this forbidden fruit no more SERMON XXII ROM VI. 22 But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life THE Apostle having shewed how miserable their Estate past was when they served sin he sheweth now the Happiness of the opposite state into which Grace had translated them But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life In which words observe 1. The Change wrought in them 2. The Effect of it 1. Their Change of State which is set forth 1. Partly from the Terms from what to what they were turned from sin to God Observe he had called them before Servants of Righteousness now Servants of God To serve God is heartily to obey his Will which is called the Service of Righteousness because of the equity of his Commands and the strength of the obligation upon us it is right and equal it is a due debt So that the Service of God and of Righteousness is all one 2. The Power by which it was accomplished which is implied in the passive forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 20. When ye were the servants of sin ye were free from righteousness now it is made servants and made free We are prone enough to sin of our selves and ready enough to that which is evil but God by his effectual working made us to be that by Grace which by Nature we could never be we were born servants of sin but made servants of God by his Spirit 2. The Effect of this Change which is either Holiness or Happiness the one in this Life the other in the next First Holiness in this Life Ye have your fruit unto holiness the Apostles discourse leadeth him to speak of the fruit by Holiness but he saith Ye have your fruit to Holiness for he is comparing the service of God and the service of Sin now in the service of sin there is nothing to be had but shame and death those were his Arguments there What fruit had you of those things whereof ye are now ashamed for the end of those things is death Now he only saith You have your fruit to holiness in opposition to shame which was the consequent of sin and in opposition to death he saith And the end eternal life Why doth he thus speak Answ. 1. Holiness is a reward to it self it is its own fruit If a man doth attain to Purity of Soul it is enough Honour and Joy doth accompany it as shame doth sin 2. It may be meant of Holiness increased for the more we serve God the more holy shall we be every good work increaseth our Holiness or our fitness and ability for obedience to God So that in effect this is the Argument This good you reap by your subjection to God that you are in this World sanctified and fitted to walk in newness of Life Secondly Happiness in the Life to come and the end everlasting Life that is the final issue for the holy Life is a beginning and pledge of that Life which is immortal and glorious Doctrine That when all things are well considered the only amiable Life is that which is spent in Gods Service I word the Doctrine thus 1. Because the two Lives are compared the Life spent in Vanity and Sin and the Life spent in Holiness and Righteousness therefore I say When all things are well considered 2. Because those who are before called Servants of Righteousness are now called Servants of God therefore I say
so in many other places Whole Christianity is a coming to God by Christ Heb. 7.25 and that is the reason why faith cannot be in the heart of one that is yet intangled in the false happiness John 5.44 How can ye believe which receive honour one from another and seek not the honour that cometh from God only Which is to be understood not only meritorie but effective because while they are intangled in the false happiness Christ is of no use to them neither will they mind any serious return to God as their felicity and portion 2. From self to Christ for we are to flee from wrath to come or the Condemnation deserved by our Apostacy and Defection from God Mat. 3.8 O generation of vipers who hath warned you to flee from wrath to come Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us Therefore none are in Christ but those that thankfully receive him and give up themselves to him John 1.12 To as many as received him 2 Cor. 8.5 They first gave themselves unto the Lord That is Venturing on his Promises gave up themselves to the Conduct of his Word and Spirit and trust themselves intirely in Christs hands while they go on with their duty and pursuit of their true and proper happiness 3. From sin to Holiness both in Heart and Life for we are called to be holy and must flee not only from wrath but sin which is the great make-bate between us and God and therefore we need not only reconciling but renewing Grace which is accompanied in us by the spirit of Sanctification 2 Thes. 2.13 Who hath chosen you to Salvation through Santification of the spirit and belief of the truth The Spirit beginneth it as the fruit of Gods Elective Love and by faith and the use of all holy means doth accomplish it more and more for he acts in us as the spirit of Christ and as we are Members of his body for framing us and fitting us more and more for his use and service The Third Proposition observed in the Text was 3. Doct. Those who are in Christ obey not the inclinations of corrupt nature but the motions of the Spirit This is brought in here as a fruit and evidence of their Vnion with Christ and interest in Non-condemnation for being united to Christ they are made partakers of his spirit and they that have the spirit of Christ will live an holy and sanctified life the spirit first uniteth us to Christ and sanctifieth and separateth the soul for his dwelling in us and the effects of it are life and likeness We live by Vertue of his life Gal. 2.20 and walk as he walked 1 John 2.6 or else our union is but pretended But let us more particularly consider this Evidence and Qualification They walk not after the flesh but after the spirit where we will enquire First What is meant by Flesh and Spirit By Flesh is meant corrupt Nature by the Spirit the new Nature according to that noted place John 3.6 That which is born of flesh is flesh and that which is born of the spirit is spirit 2. Both serve to those that are influenced by them as a guiding and inciting principle The Flesh to those that are after the flesh and the spirit to those that are after the spirit Rom. 8.5 The flesh guideth and prompteth us to those Things which are good for the animal life for Things of sense are known easily and known by all Carnal Nature needeth no Instructor no Spur it doth pollute and corrupt us in all sensual and earthly Things but spiritual and heavenly Things are out of its reach 2 Pet. 1.9 and it inclines as well as guideth for the Things we see and feel and taste easily stir our Affections Demas hath forsaken us having loved the present world Yea 't is hard to restrain them and it is not done without some violence Gal. 5.24 They that are in Christ have crucified the flesh with the affections and lusts thereof that the spirit or new nature doth both guide and incline is clear by those expressions Heb. 8.10 I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people 3. That those who are under the prevalency of the one principle cannot wholly obey and fellow the other is clear for those two are contrary Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and contraries cannot subsist together in an intense Degree they are contrary in their Nature contrary in their tendency and aim contrary in their rule Gal. 6.16 the one carrieth us to God and Heaven the other to something pleasing to present sense the one is fed with the world the other with Heaven they are contrary in their assisting powers Satan and the Spirit of God the good part is for God and the flesh which is the rebelling Principle is on the Devils side 1 John 4.4 Satan by the lusts of the flesh taketh men captive at his will and pleasure 2 Tim 2.26 That they may recover themselves out of the snare of the devil who are taken captive by him at his will and pleasure but the Spirit of God is assisted by the Author of it the holy Ghost Eph. 3.16 Strengthened by the spirit with might in the inner man They are irritated by the Spirit or the flesh presenting different objects of sense and faith The flesh hath this advantage that its objects are near at hand ready to be injoyed but the Objects of Faith are to come lie in an unseen world only they are greater in themselves and faith helpeth to look upon them as sure enough Heb. 11.1 4. That every Christian hath these two principles in himself the one by nature is called flesh the other by grace is called Spirit Gods best children have flesh in them Paul distinguisheth in the former Chapter betwixt flesh and spirit the law of the members and the law of the mind Rom. 7.18 23. as two opposite Principles inclining several ways 5. Tho both be in the children of God yet the Spirit is in predominancy For the acts of the flesh are disowned not I but sin that dwelleth in me and a mans estate is determined by the reign of sin and grace in a man converted to God the spirit or renewed part is superior and governeth the will or whole man and the flesh is inferior and by striving seeketh to become superior and draws the will to its self so that the heart of a renewed man is like a kingdom divided Grace is in the Throne but the flesh is the rebel which disturbeth and much weakneth its Soveraignty and Empire it must needs be so otherwise there would be no distinction between nature and Grace a man is denominated from what is predominant in him and hath the chiefest power over his heart if it be the flesh he is carnal if
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
obtaining pardon till regeneration and conversion for God doth not pardon while we are in our sins and Life and Heaven we cannot have till sin be quite done away for we are not introduced into the presence of God till we be compleat in holiness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Col. 1.22 to present you holy and unblamable and unreprovable in his sight Jude 24. and to present you faultless before the presence of his glory During life obedience is but imperfectly begun but when 't is compleated and finished we do not stay out of Heaven one moment then are we fully made free from sin VSE 4. Is to put us upon tryal and self-reflection Is the righteousness of the Law fulfilled in us 1. We begin to fulfil it when we set our selves to obey the will of God taking his Law for our Rule and his promises for our encouragement This resolution is the fruit of regenerating Grace if it be sincere and it argueth a renewed heart and conscience Heb. 13.18 Pray for us for we trust we have a good conscience and hath in it perfection of parts tho not of degrees 2. This must be seconded with answerable endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a continued act to have the righteousness of the Law fulfilled in us is not the work of one day but implieth a constant walk and obedience to motions after the Spirit 3. We must endeavour to be more compleat every day Luke 1.6 They were righteous before God walking in all the commandments and ordinances of the Lord blameless And Col. 4.12 Labouring for you that you may stand compleat in all the will of God So we read of some that were full of all goodness Rom. 15.14 and full of good works Acts 9.36 as we find in Dorcas It is the fault of most Christians that they beat down the price of Religion as low as they can and so make an hard shift to go to Heaven 4. Our begun-sanctification shall be perfected before Christ hath done with us Col. 1.28 that we may present every man perfect in Christ Jesus Here we are very imperfect but it shall be perfectly fulfilled SERMON VI. ROM VIII 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 THIS Scripture containeth a notable character of those that are interested in the Priviledges of the Gospel and will help you in your assuring-work or making out your claim and title In the words you have 1. An intimation of two sorts of persons they that are after the flesh and they that are after the spirit 2. Their different Disposition and Practice is compared and set forth 1. By the Act They both mind their several Affairs 2. By the Object things of the flesh and things of the spirit Different Persons different Objects and different Affections Thus you may in one View and Prospect discern the scope and intent of the place I shall lay it before you in several Propositions and then apply all together 1. There are two sorts of men in the World some after the flesh and some after the spirit 2. That these two sorts of men have two different objects the things of the spirit and the things of the flesh 3. That men discover their temper and constitution of soul by their savour or affection to either of these objects I. Doct. There are two sorts of men in the world some after the flesh and some after the spirit So it must be There is a twofold Original which produceth a twofold Principle which is acted by a twofold assisting power and this bringeth them under a twofold covenant which maketh way for a twofold final estate into which all the World issueth it self 1. There is a twofold Original some are only born others new born the renewed and the unrenewed John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit Some remain under the power of corrupt Nature others are regenerate and renewed by the spirit 2. This twofold Original produceth a twofold Principle that men are led by flesh and spirit which are always contrary one to another Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these two are contrary one to the other Men if they be merely such as Nature hath left them are governed by the flesh or their own carnal inclinations Others are led by the spirit walk after it as ver 1. They that are born again have a new Principle set up in their Natures to incline them to God 3. These Two Principles are supported and assisted with contrary powers They that are governed by the flesh are also acted by Satan he rules and works in them Eph. 2.23 Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind There are all the enemies of our salvation They that follow inbred corruption as their guide fall to the Devil's share who hurrieth them on in a way of sin more vehemently than otherways they would do But now those that are led by Grace or a new Principle or the new Nature as their guide they are assisted and acted by the Spirit of God Rom. 8.14 as many as are led by the spirit of God they are the sons of God The Spirit is their Guardian and Keeper he exciteth and worketh up the Habit of Grace into greater power and activity Now being under such contrary powers no wonder that they are so different in their courses and so contrary one to another It is said Prov. 29.27 The wicked is an abomination to the just and he that is upright in his way is an abomination to the wicked Their Birth is different the inward Principle by which they are guided is different Nature and Grace and they are under different assisting powers either under the power of Satan or under the power and conduct of God's holy Spirit and therefore no wonder that their course is different and that there is enmity between both the Seeds A godly man cannot delight in a wicked man and a wicked man cannot abide the godly The ground of Friendship is eadem velle nolle Similitude and likeness of mind and disposition only the enmity and contrariety is carried on with some difference The godly pity the wicked but the wicked hate the godly because they are against that course of life that they chuse They think strange they do not run with them to the same neglect of God and carelesness of heavenly things and therefore
from the lusts of the eye and pride of life 1 John 2.16 and these are intended when it is said 1 Pet. 2.11 Abstain from Fleshly lusts which war against the soul that is those inclinations which carry us to vain and sordid pleasures Other things more remotely as they lay in provision for that end as the Honours and profits of the world as all Religion is pleasing God so all that is opposite to it is pleasing the flesh Some please it one way some another tho a man be not voluptuous yet he may be guilty of minding the things of the Flesh because the world lieth nearest to his heart and so he is taken off from care of and delight in better things envy emulation wrath strife division make us carnal 2 Cor. 3.3 Namely as we bustle and strive for greatness and esteem in the world tho they are not sordidly given to brutish pleasures and worldly lusts are called foolish and hurtful lusts which drown men in perdition and destruction 1 Tim. 6.9 Therefore fleshly minding must be applied to any thing that inticeth us to neglect things spiritual and heavenly for the world and the flesh suit one is the affection the other the bait 4. Some please the Flesh in a more cleanly others in a more gross manner as some mens sins are open and manifest and stink in the nostrils of God as Whoredom Drunkenness and the like Now tho we fall not into these sins but escape the pollutions of the world yet there is a more secret carnal minding wherewith we may be tainted as when we let loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and the savour and relish that we have for outward things obstructeth and quencheth the heavenly life as much as those baser lusts that are more shameful and hateful in the world some are disingaged from gross sins but yet wholly live to themselves and the pleasures of their fleshly mind whereas the spiritual living is a living unto God and subordinateth all things to our great interest and till we return to God from whom we have strayed there is little difference what way of sin we chuse we are all gone astray but every one his own way Isa. 53.6 5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously resolutely willingly constantly 1. Seriously and in good earnest some seek after worldly things in good earnest but spiritual and heavenly things in an overly careless and perfunctory manner Now it is easie to know to what sort they are to be reckoned for where the strength of the soul is employed there our mind is The Scripture adviseth us to moderate our affections to earthly things to rejoice here as if we rejoiced not to mourn here as if we mourned not to use all things as not overusing them and many mourn for sin as if they mourned not and rejoiced in God as if they rejoiced not seek after heavenly things superficially and by the by not with their chief strength and care Mat. 6.33 2. Resolutely so as to carry it on whatsoever difficulties and oppositions we meet with Neh. 4.6 The wall was built for the people had a mind to the work It was a great charge for a wasted people to undergo being newly returned from the captivity and there was a great Opposition for they were fain to use Sword and Trowel together they did work with one hand and held the sword with the other hand to fight But it went on for the people had a mind to the work we make our way to Heaven by conflict and contest every step till we are resolved and cleave to the Lord with full purpose of heart whatever it costs us Act. 11.23 He exhorted them that with purpose of heart they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.14 I am prepared I am ready not only to be bound but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh When they put up many sad wound and check of Conscience overlook their conveniences in the world Credit Interest Sacrifice whatsoever should is dear and precious to them to follow their lusts 3. Willingly How constrained are most mens duties Their thoughts of God their prayers to him their attendance on his word doing all they do as a task rather than going about it as a willing and pleasing imployment as Saul said that he forced himself 1 Sam. 13.12 He pleadeth it as an excuse of his sin as committing it out of necessity but it is a just account of most mens Worship they are held to it by force the Heart liketh it not seeketh to slide away and they are glad when they are inlarged and can divert to other things on the contrary Psal. 104.35 I will be glad in the Lord my meditation of him shall be sweet This for Thoughts For Words John 4.32 My meat and drink is to do the will of him that sent me They are in their element when discoursing and promoting the interest of God For Actions and Endeavours Psal. 40.8 I delight to do thy will O God 1 John 5.3 His commandments are not grievous nothing is more pleasing â—o them than when they are thus employed 4. Constantly This is that which is mainly to be observed the constancy of our operations as to things of the flesh and of the Spirit 1. For Thoughss What Thoughts have you of God and Christ and the world to come You mind the Worlds Days Weeks Months Years it cannot be denied but if you can never find leasure for God Christ and Heaven not in one of an hundred or a thousand yea or twenty thousand Thoughts can you be said to mind the things of the Spirit Did you ever shut the door of your hearts upon vain Objects Cast them out with indignation as you divert and shift from the thoughts of God or regarding your last end and great work we that should retire for the meditation of God banish him out of our minds Job 21.14 We say to the Almighty depart from us We like not these serious reflections and cast them out 2. For Words how much how often and delightfully do you speak of God and the things of the world to come Do you show this respect for God or those useful and necessary things which concern your own salvation and the salvation of others Speech must be guided by Prudence and you must consider not only what you must do but others will bear but as to your selves you are to observe the vigor of your own spirits which way it is most let out To be pent up in carnal company is a grief to a godly heart It is a grief to him to hold his peace from good
love to God as the consequent of it it is but the carcase of a good work and so not acceptable to God the life and soul of it is wanting that obediential confidence which should enliven it Certainly there is no bringing forth fruit unto God till married to Christ Rom. 7.4 As children are not legitimate who are born before marriage 't is a bastard off-spring so neither are works acceptable till we be married to Christ. 2. It is also requisite that the person be renewed by the Spirit of Christ for otherwise he cannot have his spirit affections and ways such as to please God Nature can rise no â—igher than it self 't is grace carrieth the soul to God there needeth renewing grace Heb. 12.28 Let us have grace whereby we may serve him acceptably with reverence and godly fear To serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an acceptable manner and with that reverence and seriousness as it necessary is a work above our natural faculties till God change them we cannot please him So also actual grace Heb. 13.21 Working in you that which is pleasing in his sight The best actions of wicked men please him no more than Cains Sacrifice or Esau's tears or the Pharisees prayers 't is but a shadow of what a man reconciled and renewed doth or an imperfect imitation as an Ape doth imitate a man or a violent motion doth resemble a natural 1. VSE is To shew us what to think of the good actions of carnal men they do not please God they are for the matter good but there are manifold defects in them 1. There is a defect in their state they are not renewed and reconciled to God by Christ and therefore God may justly say Mal. 1.10 I have no pleasure in you neither will I accept an offering at your hands They live in their sins and therefore he may justly abhor and reject all their services they live in enmity to him and a neglect of his grace and will not sue out their atonement 2. There is a defect in the root of these actions They do not come from faith working by love which is the true principle of all obedience Gal. 5.6 Without love to God in Christ we want the soul and life of every duty Obedience is love breaking out into its perfect act 1 Joh. 2.5 If we keep his word herein is love perfected 3. There is a defect in the manner They do not serve God with that sincerity reverâ—nce seriousness and willingness which the work calleth for they shew love to him with their lips when their hearts are far from him Matt. 15.8 there is an habitual aversation whilst they seem to shew love to him All their duties are but as flowers strowed upon a dunghill 4. There is a defect in the end They do not regard Gods glory in their most commendable actions they have either a natural aim as when they are frighted into a little religiousness of worship in their extremities Hos. 7.14 They howl upon their beds for corn and wine And then they are like Ice in thawing weather soft at top and hard at bottom Or a carnal aim out of bravery and vain glory Matt. 8.2 Or a legal aim when they seem very devout to quiet conscience or to satisfie God for their sins by their external duties Mic. 6.6 7 8. Wherewith shall I â—ome before the Lord and bow my self before the high God Shall I come before him with burnt-offerings and calves of a year old Will the Lord be pleased with thousands of rams or with ten thousand rivers of oil Shall I give my first born for my transgression the fruit of my body for the sin of my soul But Solomon telleth us Prov. 21.27 The sacrifice of the wicked is an abomination to the Lord much more when he bringeth it with an evil mind At best 't is an abomination much more when 't is to buy an indulgence in some licentious practice by performing some duties required a sin offering not a thank offering But this cannot please God so as to obtain an eternal reward God temporally rewardeth moral obedience to keep up the government of the world as Pagan Rome while it excelled in Virtue God gave it a great Empire and large Dominion And Ahab's going softly and mourning was recompenced with a suspension of temporal judgments 1 King 21.29 Because he humbleth himself before me I will not bring the evil in his days Again there is a difference between a wicked man going on in his wickedness and a natural man returning to God When wicked men pray to God to prosper them in their wickedness as Balaam's Altars were made or to beg pardon while they go on in their sins so the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Namely as they rest in external performances and think by their prayers or some other good duties to put by the great duties of Faith Repentance and new Obedience so these prayers and good things are abominable but in sinners returning to God and using the means and expressing their desires of Grace tho but with a natural fervency and with some common help of the Spirit tho the action doth not deserve acceptance with God and the Person is not in such an estate that God hath made an express promise to him that he will accept him yet he hath to do with a good God who doth not refuse the cry of his creatures in their extremities and 't is a thousand to one but he will speed the carnal man is to act these abilities and common Grace he hath that God may give more 2 VSE is to Exhort us 1. To come out of the carnal estate into the spiritual life for whilst you are in the flesh you cannot please God Now what is more unhappy than to do much to no good purpose To be acquainted with the toil of duties and not to be accepted in them Men are apt to rest in some superficial good actions and so neglect the Grace of God in Christ we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God certainly while you are ruled by the world the flesh and the Devil you are unfit to obey God therefore you must renounce the flesh the world and the Devil and give up your selves to God the Father Son and Holy-Ghost as Creator Redeemer and Sanctifier All after-duties depend on the seriousness of the first 2 Cor. 8.5 They first gave themselves to the Lord then unto us by the will of God And Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The more heartily you give up your selves to obey God and look for his favour upon the account of Christs Righteousness and wait for the healing Grace of his Spirit in the use of fit means the more easily
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
The Lord shew me favour in the sight of this man for I have been the kings cupbearer 3. Pray God to bless you and ever keep in remembrance the former debt 1 Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid SERMON XVI ROM VIII 13 If ye live after the flesh ye shall die HERE is another Reason rendred why Christians should not live after the flesh before a debito now a damno or if you will take the whole Verse you have the danger of the carnal life and the benefit of the spiritual both Propositions are hypothetical or conditional both include perseverance in either course The Apostle saith not If you have lived after the flesh ye shall die All have lived after the flesh before they lived after the spirit and in the other part if ye go on to mortifie in the one branch the doom is heavy death not only temporal but eternal in the other the boon or benefit is as much as we can desire and far more than we can ever deserve or requite both have their use for man is apt to be moved by hope or fear if honesty and duty will not perswade us yet danger and benefit may have an influence upon us Let us now consider the first clause where death is propounded as the necessary consequent of carnal living we need not only milk but salt as milk to nourish the new creature so salt to fret out the corruption of the old man A sore penalty is threatned to them that fulfil the desires and inclinations of the flesh we buy carnal delights at too dear a rate when we must die eternally to enjoy them Doct. That God threatneth those that live after the flesh with eternal death and destructiion I shall speak to this Point 1. By way of Explication 2. By way of Confirmation In the Explication I shall shew you 1. What is meant by flesh 2. What by living after the flesh 3. What is the death threatned 2. By way of Confirmation 1. That this threatning is every way consistent with the Wisdom and Goodness of God Secondly The certainty of its being accomplished and fulfilled First by way of Explication 1. What is meant by flesh 1. The flesh is sometimes taken for the natural bodily substance that corporeal mass we carry about us so 't is said No man ever hated his own flesh but nourisheth it and cherisheth it Eph. 5.29 The body is a part of us and deserveth due care that it might be an holy Temple for the Spirit to dwell in and sanctifie and make use of it for God 2. For corruption of nature which inclineth us wholly to things grateful to the body and bodily life with the neglect of God and our precious immortal souls John 3.6 That which is born of flesh is flesh Now flesh in this latter sense is taken 1. Largely 2. Strictly First Largely For the whole dunghil of Corruption in whatever faculty it is seated in the Understanding Will or rational Appetite so Gal. 5.17 The flesh lusteth against the spirit that is corrupt nature 2. Strictly Or in a limited sense for the corruption of the sensual Appetite 1 John 2.16 All that is in the world is either the lust of the flesh the lust of the eye or pride of life Sensuality is expressed by the lust of the flesh and Eph. 2.3 Fulfilling the wills of the flesh and of the mind As 't is taken more generally for natural corruption both in Will Mind and Affections so more particularly for the disorder of the sensual Appetite which carrieth us to Meats Drinks Riches Pleasures Honours therefore there are two Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh must not be confined to this latter sense but taken in the latitude of the former we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of the flesh Rom. 8.7 and of a fleshly mind Col. 2.18 Man is a corrupt carnal creature in all his faculties of the soul even those which are more noble the Understanding and Will and when the Apostle reckoneth up the works of the flesh Gal. 5.19 He doth not only reckon up Fornication and Adultery Uncleanness Wantonness which belong to the sensual Appetite but Idolatry and Heresie which are the fruits of blind and corrupt Reason and Witchcraft Hatred Variance Emulations Wrath Strife Sedition Envyings Murther which belong to the depraved Will we must take flesh then in the largest sense Secondly What it is to live after the flesh Living doth not note one single action but the trade course and strain of our conversations they are said to live after the flesh where the flesh is their principle their work and their scope 1. Where it is the governing principle or that spring which sets all the Wheels a going Once it was thus with us all we were wholly acted by the inclinations and desires of the flesh and did nothing but what the flesh moved us unto and therefore natural men are said to be in the esh Rom. 8.8 and after the flesh v. 5. and to serve divers lusts and pleasures Tit. 3.3 But when our cure is wrought we are acted by another principle the spirit or new nature Rom. 8.1 and Gal. 5.16 Not that the old principle is quite abolished 't is in us still Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh And 't is in us not as dead but as working and operative and there is a mixture of the respective influence and efficacy of these two principles in every action yea in some actions a prevalency of the one above the other The worser part in a particular conflict may get the upper hand yet there is a sensible difference between the people of God and others the better principle is habitual and constant and in predominancy and doth not only check and thwart the other but overcome it and the interest of the flesh decreaseth and that of the spirit prevaileth and keepeth the carnal part in subjection but when the flesh is the chiefest principle that beareth rule in our hearts and we are acted and guided by it in our course of life we live after the flesh 2. Their work and trade or the business of their lives men are said to live after the flesh that wholly mind the things of the flesh Rom. 8.5 That take no other care but to spend their time wit and estate upon the service of their own fleshly lusts their whole life study and labour is to please the flesh and satisfie the flesh If God gets any thing from them 't is but for fashion sake and 't is only the flesh's leavings so Gal. 5.8 To sow to the flesh there is their business To make provision for the flesh Rom. 13.14 Neglecting God and the eternal welfare of their precious and immortal souls be it in the way of sensuality or be it
and Goodness of God 2. Since 't is threatned the certainty of its accomplishment 1. It s consistency with the Justice Wisdom and Goodness of God 1. His Justice First Because those that live in the flesh continue in the defection and apostacy of mankind And so the old sentence is in force against them In the day thou eatest thereof thou shalt die Gen. 2.17 To shew you this let me tell you That by the Creation Man was to be subject to God and by his own make and constitution was composed of a body and a soul which two parts were to be regarded according to the worth and dignity of each the body was subordinated to the soul and both body and soul to God The flesh was a servant to the spirit and both flesh and spirit unto the Lord but sin entring defaced the beauty and disturbed the order and harmony of the Creation for man withdrew his Subordination and Obedience unto God his Maker and set up himself instead of God and the flesh is preferred before the soul reason and conscience are inslaved to sense and appetite and the beast doth ride the man the flesh becoming our Principle Rule and End now 't is horrible wickedness if you consider either of these disorders our contempt of God for it is great depreciation and disesteem of his holy and blessed Majesty which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour the hainousness of the sin is to be measured by the greatness of him who is offended by it 1 Sam. 2.25 If one man sin against another the Judg shall judg him but if a man sin against the Lord who shall intreat for him Now for creatures to seek their happiness without God and apart from God in such base things deserveth the greater punishment The other disorder is we love the happiness of the body above that of the soul man carrieth it as if he had not an Immortal Spirit in him Psal. 49.12 is as the beast that perisheth And is altogether flesh his Wisdom and Spirit is sunk into flesh and sin hath transformed him into a brutish nature Well now if men will continue in this apostacy what then more just than that God should stand to his old sentence and deprive him of that happiness which he despiseth that those who dishonour their own souls should never be acquainted with a blessed Immortality and those that contemn their God and banish him out of their thoughts and do in effect say to the Almighty Job 21.14 Depart from us we desire not the knowledge of thy ways That they may spend their days in mirth that God should banish them out of his presence with a curse never to be reversed they do in effect bid God be gone the very thoughts of him are an interruption to that sort of life they have chosen that he should bid them depart ye cursed who bid him depart first In short that the carnal life which is but a spiritual death should be punished with eternal death 1 Tim. 3.6 She that liveth in pleasure is dead while she liveth A kind of carcase or rather a living creature dead estranged from the life of God and then deprived of eternal life 2. They refuse the remedy The great business of the Christian Religion is to dispossess us of the brutish Nature which is gotten into us I say this is the drift and tenure of Christianity to recover us from the flesh to God To turn man into man again that was become a beast to draw him off from the Animal life to life Spiritual and Eternal To drive out the Spirit of the World and introduce a Divine and Heavenly Spirit purchased by Jesus Christ and offered to us in the promises of the Gospel The World is mad and brutish enslaved to lower things but this healing institution of Christ is to make us Wise and Heavenly to recover the immortal Soul that was Imbondaged to earthly things and depressed and tainted by the objects of sence into its former liberty and perfection that the Spirit might command the flesh and man may seek his happiness and blessedness in some higher and transcending good than the beasts are capable of In short as sin was the transforming of a man into a beast so Christianity is the transforming of beasts into man again To restore humanity and elivate it from the state of subjection to the flesh Joh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit 2 Pet. 1.4 Whereby are given us great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God Now after this is done with such cost and care if men will love their bondage despise their remedy surely they are worthy of the severest punishment Joh. 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil If they refuse this Spirit that is offered to change our natures and lift us up from earth to Heaven and we will not be changed and healed but wallow in this filth and puddle still we are doubly culpable for not doing our duty and refusing our remedy But you will say The punishment is Eternal how will that stand with the justice of God to inflict it for temporal offences 1. Answer 'Till the carnal life ceaseth the full punishment doth not begin or take place as when men have done their work they receive their wages 'T is not inflicted till after death and in the other world there is no change of state our tryal is over our sentence is past the gulph is fixed between Hell and Heaven that the inhabitants of the one cannot come into the other place Luke 16.26 2. There was Eternal life in the offer Now if men will part with this for one morsel of meat this is prophaness indeed Heb. 12.15 16. The things propounded to their choice are Eternal happiness and Eternal misery if they refuse the one they in justice deserve the other 3. If they be Christians they do not pay their great debt or fulfil their Covenant-Vow and so make the forfeiture The Apostle here inferreth the great danger out of the debt Ye are debtors that if we live after the flesh we shall die they are entered into the bond of the holy oath So elsewhere Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How are we Christs as dedicated to him in Baptism they have renounced the Devil the World and the flesh they are Christs not only de jure they ought to do so but de facto they have
stream had need ply the Oar and he that goeth up a sandy hill must never stand still and 't is our own fault if it doth not grow God loveth to multiply and increase his gifts Grace be multiplied 2 Pet. 2.2 There is more to be had and more will be given unless our sins obstruct the effusion of it if we get it not we may blame our selves for God doth nothing to hinder the increase and indeed when Grace is in any life and vigor it will be growing Prov. 4.18 The way of the just is as a shining light which shineth more and more unto the perfect day The morning light increaseth a wicked man groweth worse and worse he sinneth away the light of his conscience rejecteth the light of the word till he stumbleth into utter darkness 'T is like the coming on of the night the other like the coming on of the day Now mortification of sin is the great means of growing in Grace removet quod prohibit it maketh room for grace in the soul as it taketh away that which letteth that it may diffuse its influence more plentifully In Heaven we are perfect because there is no sin opposite principles are wholly gone so here the more you weaken sin the more is Grace introduced with power and success 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisie and envy and evil-speaking as new born babes desire the sincere milk of the word that ye may grow thereby there is no way of growth till evil frames of spirit be laid aside 1. USE is to enforce this duty upon all those that are called unto or look for any hopes by Jesus Christ to mortifie the deeds of the body Oh! Do not think you are past mortification because you are in a state of Grace there is need of it still yea it concerneth you more than others 1. There is still need of it if you consider the aboundance of sin of all kinds that yet remaineth with us And the marvellous activity of it in our souls and the cursed influence of it or the mischief that will accrue to us if it be let alone Let me a little press you by all these Considerations 1. The abundance of sin of all kinds that remaineth with the regenerate or those that are called to grace I shall evidence that by some Scriptures 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speaking to whom is this spoken The word wherefore biddeth us look back when we look back we find 't was spoken to those that were called effectually called and born again yea those that had made some progress in mortification that had purifyed their hearts to the obedience of the truth 1 Pet. 1.22 Who would think that the seeds of so much evil should lurk in their Hearts but alas 't is so they are in paâ—t envious malicious hypocritical to the last and unless they shall keep mortifying these sins will get the mastery of them and bewray themselves to their loss and prejudice and Gods dishonour See another place Col. 3.5 Mortify therefore your members which are upon earth fornication uncleanness inordinate affection evil concupiscence and covetosness which is idolatry You would think all this were spoken to loose and ungoverned men that have not the least Tincture and shew of religion no 't is spoken of those whose life was hidden with God in Christ men acquainted with spiritual things and brought under the power of the life of Christ we foolishly imagine that such should only be told of the remainders of unbelief or spiritual pride or such like evils as are very remote from publick infamy and scandal but the Spirit of God is wiser than we and knoweth our Hearts and the secret workings of them better than we do our selves and it 's better these sins should be laid open in the warnings of the word and discovered to us rather than in us by the prevalency of a temptation an over spiritual Preaching hath not refined but destroyed religion God thought it fit it should be said to them that are taken into the Communion of the life of Christ mortify what your spiritual pride no but Fornication Uncleanness Inordinate affection the root of the foulest sins is in our nature and if we do not keep a severe hand over them will sprout out in our practice so Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred varience emulation wrath strife sedition heresie The Apostle thought good to warn professing Christians who had given up themselves to the leading of the spirit of the works of the flesh he giveth a black catalogue of them and he concludeth all of which I told you before as I have also told you in times past that they that do such things shall not nherit the Kingdom of God The Apostles that were divinely inspired and full of the the Wisdom of God did not soar aloft in airy speculative strains or refined spiritual notions but thought meet to condescend to these particulars not only when they spake to Gentiles but Churches and professing Christians to give warning against Fornication and Drunkenness and other such gross sins and that not once but often for they knew the nature of man and that nice speculations are too fine to do the work of the Gospel all that have corruption in them had need stand upon their guard to prevent sins of the blackest hew and foulest note among men I 'le give but one Instance more and that is of our Saviour Christ who thought meet to warn his own Disciples who surely were good men Luke 21.34 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawars This is a lesson for Christs own disciples a man would think it more proper for haunters of Taverns and Boon companions whose souls are sunk and lost in luxury and excess but Christ Jesus thought this caution needful for those that were taken into his own company and bosome friends let not all this be interpreted as any excuse to them that swallow the greatest sins without fear live in them without sense and commit them without remorse cautions should not be turned into excuses there is some inclination in our nature to these things but these are not the practices of Gods people 't is spoken that they may not at any time be so 2. As there is abundance of sin so it 's active and stirring even after some progress in mortification 't is inticing vexing the new nature urging to evil opposing that which is good 't is warring working always present with us that the best Christians grow weary of themselves Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Was Paul an underling in grace Is not sin
earth And 't is our act or else we can have no comfort in it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof and 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit Under the Law the Leper was first to be cleansed by the Priest and afterwards to wash himself in running-water and shave his hair Levit. 14.8 After being sprinkled with the Priest the necessary ceremony he himself was to wash The Ceremonies which the Priest used are considerable therefore I shall explain them a little Two Sparrows were to be taken and one of them killed in an earthen vessel over running water and the other after he was dipped in the blood of the sparrow that was to be killed let loose in the open field to fly up in the air as it were in the sight of God there was a notable Mystery couched under this Type for the bird killed over the running water signified the death of Christ accompanied with the Sanctification of the Spirit typed by the running water the only means to cleanse us from our Leprosie and the bird that was let go alive having his wings sprinkled with blood signifieth the Intercession of Christ who is gone with blood to the Mercy-Seat and we are told that Christ came not by Water only but by Water and Blood No other Bath for spiritual Leprosie but Water and Blood the Merit of Christs Sacrifice and Intercession and the Spirit of Grace to heal our natures but after all this the man was to wash himself which figured the endeavours that Gods people should use to cleanse themselves from all filthiness of flesh and spirit 4. It being our duty we must use the means which tend to mortification for to dream of a Mortification which shall be wrought in us without our consent or endeavours as well whilst we are sleeping as whilst we are waking is to delude our selves with a vain fancy no we must set a careful watch over our Thoughts Affections and Works the Spirits Operation doth license no man to be idle we must join with him and obey him in his strivings against the flesh for the Spirit worketh not on a man as a dead thing which hath no principle of activity in himself therefore those that upon the Spirits doing all will lie idle abuse the spirit who both urgeth us to the duty and quickneth us to the use of means or stirreth us up to use our endeavours that the end may be obtained otherwise we neither obey the Spirit nor desire the benefit We do not obey the Spirit for he doth first sanctifie us then quicken us to use the means and blesseth the means so used and we do not desire the benefit 't is but a wish not a desire a veâ—leity not a volition as Prov. 13.4 The soul of the sâ—uggard desireth and hath nothing because his hands refuse to labour Many a man hath wishes that he could leave his sins especially when he thinketh of the shame and punishment as many an incontinent Person Adulterer Glutton or Drunkard hath a wish to part with his sin but not a will for he doth not seriously strive against it his love to it remaineth unconquered and unbroken Well then let us see how far we have gained the point in hand First Every Christian must determine that the flesh must be mortified secondly mortified it must be by us every man must mortifie his own flesh thirdly that mortified it cannot be by us without the Spirit the Spirit will not without us and we cannot without the Spirit neither when we are first to begin this work nor can we carry it on without his assistance 5. The Spirit mortifieth sin in us as a spirit of Light Life and Love 1. As a Spirie of Light affecting the soul with a sight and sense of sin so as we groan under the burden of it nothing cometh to the heart but by the understanding conviction maketh way for compunction and compunction for a detestation and hatred of sin and detestation and hatred for the destruction and expulsion of it Sin is alwayes loathsom but we have not alwayes eyes to see it When we look upon it through Satans spectacles or the cloud of our own passions and corrupt affections we make nothing of it it seemeth lovely rather than loathsom to us But when the spirit anointeth our eyes with his eye-salve it is the most hateful thing to the soul that can be imagined Jer. 31.18 After I was instructed I smote upon the thigh yea I was ashamed and confounded We see sin to be another manner of thing than ever we thought it before Psal. 119.108 Through thy precepts I get understanding therefore I hate every false way When the heart is thoroughly possessed of the evil of sin and we dare not dandle and indulge or pass it over as a thing of nought fear of punishment may suspend the act of sin but the sight of the evil of it doth help to mortify the root 2. As a spirit of life for Jesus Christ to all his seed is a quickening spirit 1 Cor. 15.45 We have life Natural from Adam but life spiritual and eternal from Christ and that by the spirit for we are said to be born again of the spirit John 3.5 The spirit reneweth us and maketh us partakers of the life and likeness of God Titus 3.5 Now when this life is infused there is an opposite principle set up in us to subdue the lusts of the flesh and also to prevent the power of the objects of sense which serve and feed them for the flesh doth obstruct the operations of this new life and cross the tendency of it The operations of this new life are obstructed by the flesh for Gal. 5.17 For the flesh lusteth against the spirit And life is sensible of what annoyeth it the operations of it are the serving and pleasing of God Gal. 5.25 If we live in the spirit let us also walk in the spirit And we see a weight hanging upon us and sin doth easily beset us that we cannot serve God with that liberty purity and delight that we desire And therefore this is an heavy grievance and burden to the new nature that we desire to get rid of it by all means and labour and strive in it and that with good effect a new life also hath a new tendency as soon as 't is infused it discovereth its self by its tendency to its end and rest which is God and Heaven so the objects of sense have the less force and power upon us Well then the flesh is an enemy to this new life and this new life an enemy to it as having contrary operations and tendencies Now how doth this new life discover its enmity Partly by complaining of it as a sore burden and annoyance Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Paul was whipped scourged imprisoned
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
The first expression hightens the priviledge in our thoughts as the party adopting is so is the priviledg more or less glorious in our thoughts Adoption is in all free and in some glorious If a mean man adopt anothers child 't is an act of free favour but if adopted to a great Inheritance suppose many Lord ships or to the succession of a Crown it doth inhaunse the benefit So here this giveth a right to the everlasting goods of the Heavenly Father Secondly The other expression joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God what the Son of God by Nature injoyeth that the Children of God by Adoption injoy also so far as they are capable we together with Christ injoy God for evermore He is his God and Father and our God and Father John 20.17 he is glorified and we are glorified together with him 3. 'T is applied as a comfort against adversities and afflictions if so be that we suffer with him that we may be also glorified together The latter clause we may look upon as propounded 1. As a concession 2. As a condition accordingly as we translate the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that or if so be 1. A concession seeing that we suffer with him that we may be glorified together Tho we shall hereafter have Communion with Christ in Glory yet for the present we may have Communion with him in afflictions this doth not infringe our priviledg but confirm it rather 1 Pet. 4.13 Rejoice in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Those that suffer for Christ do also suffer with Christ they are brought into a nearer conformity to him in his state of humiliation that afterwards they may be conformed to him in Glory 2. In the way of condition We must submit to the condition of afflictions as necssary to obtain glory for there must be striving before crowning 2 Tim. 2.5 If a man strive for masteries yet he is not crowned except he strive lawfully that is if any man would enter into the lists in any of the Olimpick Games he must observe the rules in running cutting wrestling c. He must submit to the laws of the Game or Exercise He applieth this similitude v. 12. If we suffer with him we shall reign with him That is we must suffer for Christ and we shall be rewarded with the participation of his Glory so here we would all have our priviledges but before we injoy the full of them we must be conformed to him suffer for him and with him that in imitation of our head and chief we may come to glory the same way that Christ did by sufferings Heb. 2.10 For it became him sor whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through suffering But you will say All are not called to the afflictions of the Gospel is this condition indispensible then none but Martyrs are glorified Answer 1. All have not Abels Cross do not run the hazard of their lives but usually they will have Isaacs Cross Gal. 4.29 He that was born after the flesh persecuted him that was born after the spirit Meaning thereby those cruel mockings and scoffings which Isaac indured from Ishmael Gen. 21. the Children of God living upon an unseen God and an unseen world sensual men mock at their interest in God and labour to shame them from their confidence in promises yet to come 2. Tho all suffer not yet all must be prepared and contented to suffer Math. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his cross and follow me God knoweth at what rate our sincerity must be tried yet every one should make Christ a good Allowance and our alienation from the world must be so great and our resignation to God so full that nothing we enjoy here not life its self may be an impediment to our fidelity to Christ. 3. When God seeth it fit we must actually suffer the loss of all things and obey God at the dearest rates 1 Pet 3.17 If the will of God be so that ye shall suffer for well doing affirmativa precepta non ligant ad semper affirmative precepts do not bind at all times as negatives do We must never do any thing against the Truth but we are not always tied to suffering but when we come to a necessity of either suffering or sinning then God manifesteth his will to his People that they should suffer and then if we suffer with him we shall also be glorified together No creature could have brought us to this necessity without God 't is plainly Gods will that we should suffer and remember it is his will that we should also reign with him Doct. That all Gods Children are heirs of a blessed and glorious inheritance Here I shall shew you 1. The agreement between common heirs and them 2. The difference 3. Those properties which shew the greatness of the Inheritance 1. The Agreement in these things 1. There is an Inheritance provided We have a right to all the good things God hath promised especially eternal life therefore the People of God are called Heirs of Salvation Heb. 1.14 Heirs of the kingdom Jam. 2.5 And the Heavenly Estate is called the Inheritance of the Saints in light Col. 1.12 Those excellent things which are to be injoyed by us in the other world are in the nature of an Inheritance 2. The conveyance is by promise and covenant as other heritages are conveyed by formalitiâ—s of Law so is this The Covenant is so offered by God and so it must be accepted by us Psal. 119.111 Thy testimonies I have taken as an heritage for ever As we say a mans estate lieth in Bills and Bonds so are Gods Testimonies our heritage not the promises but the things promised And so it is said Heb. 6.12 That Gods Holy ones did through Faith and Patience inherit the Promises that is the thing promised spiritual and eternal blessings and rewards 3. Our tenor is by sonship 'T is free for the inheritance is not purchased by us but freâ—ly bestowed upon us a childs tenure differeth from a servant the one earneth his wages and the other hath his Estate from his Fathers bounty and free gift so is ours the gift of God Rom. 6.23 In opposition to works called therefore the reward of inheritance Col. 3.24 Tho servants earn what they receive from men yet from the Lord Christ whatever they receive for faithfulness in their calling 't is a free retribution tho they are servants to men yet they are sons to God for all are children and heirs in Heaven there is no distinction of servants and sons there In short whatever is promised to any work of ours 't is not from any worth in
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
together 2 Cor. 4.17 This light affliction which is but for a moment They are light just so they are short in comparison of eternal Glory as of short continuance if compared with eternity so of small weight if compared with the reward eternity maketh them short and the greatness of the reward maketh them easie There are degrees in our troubles some of the Saints get to Heaven at a cheaper rate than others do but yet the afflictions of all are light if we consider the unspeakable Glory of the world to come indeed we do but prattle when we presume fully to describe it for it doth not appear what we shall be and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him But the Scripture expressions every where shew it shall be exceeding great and also by the beginnings of it the world is ignorant and incredulous of futurity therefore God giveth us the beginnings of Heaven and Hell in this world in a wounded spirit and the comforts of a good Conscience these things we have experience of we know not exactly what our future condition will be but the hopes and fears of that estate are very affective the fears and horrors of eternal torment which are found in a Guilty Conscience do in part shew what hell will be or the nature of that wo and anguish which abideth for the impenitent Prov. 18.14 The spirit of a man will sustain his infirmity but a wounded spirit who can bear The Salve for this Sore must come from Heaven only so the joys of a good conscience which are unspeakable and glorious 1 Pet. 1.8 shew that the happiness appointed for the Saints will be exceeding great for if the foretast be so sweet the hope and expectation be so ravishing what will the injoyment be Besides God moderateth our sufferings that they may not be overlong or over grievous 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it If the trial be heavy he fortifieth us by the comfort and support of the spirit and so maketh it light and easie to us To a strong Back that Burden is light which would crush the weak and faint and cause them to shrink under it but tho God moderateth our afflictions he doth not abate our Glory that is given without measure A far more exceeding weight of glory 5. The sufferings are in our mortal bodies but the glory is both in soul and body 'T is but the flesh which is troubled and grieved by affliction the flesh which if delicately used soon becometh our enemy the Soul is free and not liable to the power of man now it becometh a man much more a believer to look after the Soul Heb. 1◠39 We are not of them who draw back to perdition but of them that believe to the saving of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that they that are tender of the flesh are Apostates in heart if not actually and indeed so yet in practice But those which will purchase the saving of the Soul at any rates are the true and sound Believers The World which gratifieth the bodily life may be bought at too dear a rate but not so the Salvation of the Soul they that are so thrifty of the Comforts and Interests of the Bodily Life will certainly be prodigal of their Salvation But a Believer is all for the saving of his Soul That is the end of his Faith and labours and sufferings and his Self-denial The end of his Faith is to save his Soul 1 Pet. 1.9 So much as God is to be preferred before the Creature Heaven before the World Eternity before Time the Soul before the Body so much doth it concern us to have the better part safe But yet this is not all that which is lost for a while is preserved to us for ever if the body be lost temporally 't is secured to all eternity If we lose it by the way we are sure to have it at the end of the journey when the body shall have many priviledges bestowed upon it but this above all the rest that it shall be united to a Soul fully sanctified from which it shall never any more be seaprated but both together shall be the eternal Temple of the Holy Ghost 6. Sufferings do mostly deprive us of those things which are without a man but this is a glory which shall be revealed in us By sufferings we lose estate liberty comfortable abode in the world among our Friends and Relations If life its self which is within us 't is only as to its capacity of outward injoyments for as to the fruition of God and Christ so 't is true he that loseth his life shall save it Matth. 25.16 and shall live tho he die John 11.25 'T is but deposited in Christs hands But this Glory is revealed in us in our Bodies in their Immortality agility clarity and brightness in our Souls by the beatifical vision the ardent love of God the unconceivable joy and everlasting peace and rest which we shall have when we shall attain our end now if we be deprived of things without us for such things within us if we be denyed to live in dependance on the creature that we may immediately enjoy God should we grudg and murmur 7. Our sufferings dishonour us in the sight of the world but this glory maketh us amiable in the sight of God For having such a near relation to God and being made like him we are qualified for a perfect reception of his love to us we love God more in the glorified estate and God loveth us more as appeareth by the effects for he communicateth himself to us in a greater latitude than we are capable of here now is the hatred of the world worthy to be compared with the love of a Father Or should their frowns be a temptation to us to divert us from that estate wherein we shall be presented holy and unblamable and irreprovable in his sight Col. 1.22 When perfectly sanctified we love God more and are more beloved by him 8. The order is to be considered for look as to the wicked God will turn their glory into shame so as to the godly he will turn their shame into glory 'T is good to have the best at last for 't is a miserable thing to have been happy and to have had experience of a better condition and to become miserable Luke 6.20 Wo to you rich for you have received your consolation and Luke 16.25 Son in thy life time thou receivedst thy good things and Lazarus evil things but now he is comforted and thou art tormented The beggar had first temporal evils and then eternal good things but the rich man had first temporal good things and then eternal evil
Singly Each Saint and Servant of God findeth enough to drive him off from the world and to make him long for Heaven a great deal of sin to make him long for his perfect estate Here in many things we offend all of us and the best of us Jam. 3.2 But above there are the spirits of just men made perfect A great deal of misery unless we are in love with distress and prefer vanity and vexation of spirit before our rest and quiet repose why should we not desire to be at home with the Lord which is much better for us Phil. 1.23 We had been more in danger to forget Heaven if all things had suited to our desires and our way had been strowed with worldly flowers and delights but God hath more wisely ordered it that our temptation to abide here should not be too strong or when the world appears to us in too tempting a garb and posture a valley of tears and snares a world full of sins crosses and pains should make us look out after a better estate Consider them collectively as a Church here 't is quite different from what it will be hereafter Alas how often is it like a ship in the hands of a foolish guide who knoweth not the right art of steering spotted with calumnies of adversaries or the stains and scandals of its own children sometimes rent and torn with sad divisions every Party impaling and inclosing the common salvation and confining it to their own bounds unchristianing and unministring all the rest and many times in the pursuit of these contentious unmanning themselves while they seek to bear down all that stand in their way tho 't is better to dwell in the Courts of the Lord than in the terms of wickedness yet truly a tender spirit will groan under these disorders and long to come to the great council of souls to the spirits of just men made perfect who with perfect Harmony are landing and praising God for evermore 2. Remove impediments Which are sensuality and addictedness to worldly things some seek all their delights and happiness in the things of this world and so set more by earth than Heaven and will do more for it Certainly when we fall into the snare of worldly hopes and are laying designs for greatness here 't is a troublesome interruption to think of a remove and their great change cometh upon them unawares unthought of and unlooked for Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawares See also Luke 12.17 18 19 20. And he thought within himself saying What shall I do because I have no room to bestow all my fruits and goods and he said This I will do I will pull down my barns and build bigger and say to my soul Thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him This night thy soul shall be required of thee Psal. 146.4 His breath goeth forth he returneth to his earth in that very day his thoughts perish Certainly the cares and pleasures of this world steal away the heart from the life to come worldly delights make us unwilling to remove 3. Meditate often on the worth of this blessedness Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Are you unwilling to come to God the object of your everlasting joy and love to Christ your blessed Redeemer and Saviour who hath done so much for you to bring you home to himself To the innumerable company of Saints and holy Angels and those peaceful Regions that are above Surely if you hold your eye open upon the mark you will press on with the more diligence Phil. 3.14 4. The more earnestly you look for these things the more doth heaven come to you before you come to it Phil. 3.20 but our conversation is in heaven living for heaven or upon heaven here by earnest hope the joy of the Lord entreth into you Rom. 15.13 Now the God of hope fill you with all joy in believing the more our hearts are exalted to look after it but usually we are taken up with toys and trifles 3. USE Have we this hope You may be contented with a presumptuous conceit or idle expectation and call it hope 't is not a slight thinking of heaven no but a certain and desired expectation of the promised blessedness according to the terms of the New Covenant the true hope is neither groundless nor fruitless 1. A groundless hope is a false hope which buildeth on false promises you cannot render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an account of it 2 Pet. 3.5 as David asked the reason of his doubts so we of our hopes Psal. 42.15 hope thou in God they think if they have confidence though without holiness they shall see God they hope to be saved without regeneration and so hope for that which God never promised think to be saved while unsanctified these build on false evidences Jam. 1.21 build on the sand Matth. 7.24 build on false experiences Gods patience the blessings of this life deliverance only their cry from eminent danger Psal. 78.38 vanishing tasts Heb. 4.5 2. 'T is not fruitless 4. USE Is direction in the Lord Supper this duty was appointed to raise and confirm our hope for 't is a seal of the Covenant and the principal Covenant blessing is eternal life Three things are considerable The acting of hope The receiving new pledges of Gods love The binding our selves to pursue everlasting life 1. The acting of hope We come to take Christ and all his benefits which are Pardon and Life He is drinking new wine in his Fathers kingdom Matth. 26.29 We come to think of the happiness of the blessed some are gotten to heaven already we are of the same family Eph. 3.15 of whom the whole family of heaven and earth is named 'T is but one houshold some live in the upper some in the lower room those on earth are of the same society and community with them in heaven Heb. 12.23 To the general Assembly and the Church of the first born which are written in heaven They have gotten the start of us and are made perfect before us that we may follow after we are reconciled to the same God by the same Christ Col. 1.20 we expect our portion from the bounty of the same Father Luke 12.32 He that hath been so good to that part of the family which is now in heaven will he not be as good to the other part also that remain here upon earth Therefore they that are working out their salvation with fear and trembling may and should incourage themselves and look upon this felicity as prepared for them though not enjoyed by them and will one day be their portion as well as of those others who
any sinful infirmities as ignorance distrust c. For afflictions see 2 Cor. 12.9 10. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong For sins see Heb. 5.2 3. Who can have compassion on the ignorant on them that are out of the way for that he himself also is compassed with infirmities And by reason hereof he ought as for the people so also for himself to offer for sins The word for help is notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities as Mark 9.24 Lord I believe help my unbelief help me against it which we render he helpeth also joineth in relieving helpeth us under our infirmities Goeth to the other end of the sâ—aff and beareth a part of the burden with us The word signifieth To lift up a burden with another In afflictions we are not alone but we have the Holy Ghost as our Auxiliary Comforter who strengtheneth and beareth us up when we are weak and ready to sink under our burden 2. The reason evincing the necessity of that help for we know not what we should pray for as we ought In which there is 1. Something intimated and implyed That prayer is a greater stay in afflictions James 5. If any among you be afflicted let them pray God doth afflict us That we may swallow our griefs but vent them in prayer We have no other way to relieve our selves in any distress but by serious addresses to God This is the means appointed by God to procure comfort to the distressed mind safety to those that are in danger relief to them that are in want strength to them that are in weakness In short The only means for obtaining good and removing evil whether temptations dangers enemies sin sorrows fears cares poverty shame sickness God is our only help against all these and prayer is the means to obtain relief from him yea all grace and strength and the greatest mercies that we desire and stand in need of 2. That which is expressed that we know not how to conceive our prayers aright either as to Matter or Manner 'T is said of Zebedees Children ye know not what ye ask Matth. 20.22 and 't is true of all others also we often beg a mischief to our selves instead of a blessing In those times they were subject to great persecutions and therefore prayed for an exemption from them which not happening according to desire they were troubled Therefore the Apostle telleth them we know not what we should pray for as we ought we know not what is absolutely best for us till the spirit inlighten and direct us There is a darkness and confusion in our minds we consult with the flesh and ask what is most easie and what is most advantagious The spirit of God knoweth what we most stand in need of and is best for our turn health wealth honour or sickness poverty and disgrace There is need of great consideration when we pray more than good men commonly think of That we may neither ask things unlawful nor lawful things amiss Jam. 4.2 we know not what spirit we are of Luke 9.55 we count revenge zeal therefore the Holy Ghost doth instruct and direct our motions in prayer 2 Cor. 12.8 9. 3. The particular assistance we have from him is mentioned but the spirit maketh intercession for us with groans which cannot be uttered Where observe 1. The Author of this help and assistance The spirit it self maketh intercession for us not that the spirit prayeth but sets us a praying As here the spirit is said to pray in us so elsewhere we are said to pray in the Holy Ghost Jude 20. he prayeth As Solomon is said to build the Temple he did not do the Carpenters or Masons work but he directed how to build found out workmen and furnished them with money and materials Neither doth the spirit make intercession for us as Christ doth Rom. 8.34 who is at the right hand of God and maketh intercession for us presenting himself to God for uâ— the drawing up of a petition is one thing the presenting it in Court is another The spirit as a Notary inditeth our requests and as an Advocate presenteth them and pleadeth them in Court 2. The manner of his help and assistance he stirreth up in us ardent groans in prayer or worketh up our hearts to God with desires expressed by sighs and groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans as well as unutterable and so some take it here And indeed that way it beareth a good sense That the vertue of true prayer doth not consist in the number and artifice of words as those that thought they should be heard for their vain bublings and much speaking Matth. 6.7 Alas the greatest command and flow of words is but babling without these secret sighs and groans which the lively motions of the spirit stirreth up in us There may be this without words As Moses cryed unto the Lord though he uttered no words Exod. 14.15 or unutterable Whatsoever proceedeth from a supernatural motion of the spirit its fervour and efficacy and force cannot be apprehended or expressed 1 Pet. 1.8 Ye rejoice with joy unspeakable and full of glory and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds In short the sum of all is this we have no reasons to faint under afflictions since there is help in prayer and these prayers are not in vain being excited by the spirit dwelling in us we are ignorant and he teacheth us what to pray for and assisteth us by his holy inspirations We are cold and backward and he inflameth us and exciteth us to pray with fervour and holy sighs and groans The points from this verse are three 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them 2. That prayer is one special means by which Gods holy spirit helps Gods children in their troubles and afflictions 3. That the prayers of the godly come from Gods spirit For the first point That the holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them The sense of this Doctrine I shall give you in these four considerations 1. That it is a great infirmity and weakness if a Christian should faint in the day of trouble The two extremes are slighting and fainting Heb. 12.5 My son despise not the chastning of the Lord nor faint under it So Pro. 24.10 If thou faintest in the day of trouble thy strength is small partly because there is so little reason for a Christians fainting Who should be more undisturbed
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
demonstration to the world what shall be the end of a life spent in Holiness and Obedience 1. USE is Information 1. What little hopes they have to get to Heaven who are no way like Christ. 1. So unlike him in Holiness When Christ spent whole nights in prayer they either pray not at all in secret or put off God with the glance of a short complement 't was as meat and drink to Christ to do his Fathers will and 't is their burden Christ was humble and meek they proud and disdainful Christ went about doing good and they go about doing mischief Christ was holy and heavenly they vain and sensual darkness is as much like light as they like Christ Instead of shewing forth the vertues of the Redeemer they are of their father the Devil and his lusts will they do 1 Pet. 2.1 Compared with John 8.4 2. So unlike him in patience and courage under sufferings Christ obeyed God at the dearest rates and they are drawn from their duty by a small interest a weak temptation a shameful pleasure a slight injury the greatest things that can befall us are in comparison of eternal glory but a light affliction which is but for a moment our sufferings cannot be long for the chains which unite the soul to the body are soon broken 2. It informeth us how we should be satisfied in our good estate or know whether we have the true holiness viz. when we are such in the world as Christ was in the world some are satisfied and content themselves with this they are not as other men who are beasts in mans shape Luke 18.11 God I thank thee that I am not as other men extortioners unjust adulterers or even as this publican This is a sorry plea when we have nothing to bear up our confidence but the badness of others others seek for vertue among the Heathens and think their perfection lyeth in imitating the Pagan gallantry 〈◊〉 alas their vertue was but a shadow self-love was the principle pride the soul and vain glory the end thereof besides it was stained with many notorious blemishes Alexander was valiant but in his anger often dyed his hands in the blood of his friends Pompey wise but ambitious Cato generous and stiff for publick liberty but many times drank somewhat too liberally Caesar was merciful but lascivious no 't is not these but the Son of God we must look upon who hath established the genuine holiness Others look no higher than the people who are in reputation for goodness among whom they live but remember they have their blemishes either they sit down with low degrees of holiness whereas we are to be holy as he is holy 1 Pet. 1.15 pure as Christ is pure 1 John 3 3. or else are tainted with some of their errors for good people have their failings which are authorized to the professing world by their example as sheep go out at the gap where others have gone out before them 2 Cor. 11.1 Be ye followers of me as I am of Christ. Alas otherwise to follow the best men will mislead us others bolster up themselves by the failings of the Saints whose miscarriages are recorded in the word of God si David cur non ego if David why not I No Christ must be the copy that must ever be before our eyes you must be holy as he is holy and pure as he is pure 2. USE Is Exhortation to perswade you to look after Conformity to the image of his Son All men would be like God in Glory and felicity but not in righteousness and holiness Satans temptation to our first parents was ye shall be as Gods Gen. 3.5 not in a blessed conformity but a cursed self-sufficiency but this is no temptation we bring to you but a remedy to recover the loss you incurred by that temptation and a remedy not invented by our selves but decreed by God and brought about in the most solemn way that can be imagined The Son of God became one of us that we might be made like him Phil. 2.7 He was made in the likeness of men Rom. 8.3 came in the similitude of sinful flesh took mans nature and punishment upon him that he might purchase grace to conform us to that holy life which he carried on in our nature this is that we perswade you unto Now for directions 1. The foundation is laid in the new birth and the change wrought in us by regeneration The Son of God was conceived by the operation of the Holy Ghost so are we born of water and the spirit John 3.5 in the birth of Christ it was said Luke 1.35 The Holy Gholst shall come upon thee and the power of the Highest shall over shadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God The Holy Ghost was the dispenser of this mystery who formed the body of the word incarnate and gave him life now thus we are conformed to the image of his Son 'T is the Holy Ghost that begets us unto God and maketh us new creatures we owe our birth to him that birth whereby we become the children of God 2. Christ being formed in the virgins womb by the Holy Ghost devoteth himself to God for he saith Heb. 10.7 A body hast thou prepared me for lo I come to do thy will 1 Cor. 3. last Christ is God's he came into the world as God's Such a resignation there must be of our selves to God that we may do his will whatever it costs us and suffer whatever he imposeth upon us 1 Cor. 8.5 They first gave themselves to the Lord and to us by the will of God 3. When we are dedicated to God the Holy Ghost is the same to Christians that he was to Christ a guide and comforter he that giveth life giveth conduct and motion you find Christ still guided by the spirit If he retire into the deserts Matth. 4.1 Jesus was led by the Spirit into the wilderness when he went back again Luke 4.14 Jesus returned by the power of the Spirit into Galilee So Christians are still guided by the Spirit led into and out of conflicts Rom. 8.14 So a Comforter John 1.32 Vpon him shalt thou see the Spirit descending and remaining on him so 1 John 3.24 4. There is a conformity of life necessary that we be such to God and man as Christ was to God seeking his glory I seek not mine own glory John 8.50 pleasing God verse 29. obeying his will John 6.38 Delighting in converse with him for Christ spent much time in prayer was subject to his natural Parents Luke 2.51 Subject to rulers Matth. 17.27 Good to all Acts 10.38 Went about doing good Humble to inferiors John 13.3 4. 5. Eye your pattern much Heb. 12.2 Christ told the Jews John 8.12 I am the light of the world he that followeth me shall not walk in darkness his doctrine his example You must often examine what proportion
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
owned Page 361 V VAnity on the Creation by mans sin Page 194 And how Page 195 196 197 It is a bondage to the Creature Page 201 It shall be removed Page ib. Vicious and inordinate desires how and whence grow Page 50 Victory sure to suffering Christians and 't is most noble Page 364 What the degrees of it Page ib. 365 Effect of Gods power Page 367 Love Page 368 Vigilance and resolutions needful against bosom sin Page 130 Violence to conscience or lusts in all and how Page 112 Violent persecutors send Saints to Heaven the sooner Page 268 Unbelievers are enemies to God and how Page 64 Union between Christ and Believers what Page 4 Immediate not by the Church with Christ Page 5 Equal in all Believers Page 5 How effected Page 6 Evidence of it ib. and Page 88 How Page 355 Precedes our benefits by Christ Page 88 Is indissoluble Page 355 Unmortified frame of heart what signs of it Page 130 Unregenerate do nothing good Page 66 Are in the flesh Page 68 Know the toil without acceptance of the duty Page 71 Unsanctified heart brwrayed by words Page 43 Vocation by voice of Gods works Page 287 Leaves without excuse Page ib. By word of God Page 288 That of works to be regarded Page ib. They are as a glass c. Page 288 Voluntary poverty not so good and due imploying our Riches for God Page 121 Voluptuous living pernicious Page 47 Use of all sublunary creatures for man Page 195 And how sanctified to Believers Page 196 197 Usurpers on Gods Government and wherein Page 65 W WAr against God by the wicked of the World Page 64 Weakness of most Christians effect of their own laziness Page 38 Are temptations to prying Atheists Page 77 Weaken root of sin Page 52 Wicked hate the godly and why Page 40 Burdens of the Earth Page 213 Men have their good moods Page 57 Accused by the creatures they abused Page 212 Are miserable Page 343 Walking or course of life shews what the man is Page 118 Watch to the unseen World Page 241 Watch against sin when opportunity tempts to commit it Page 130 Wisdom of God couples sin and punishment Page 21 22 Welfare of our Souls of most concern to us Page 184 Wishes faint toward holiness Page 48 Without endeavours are worth nothing Page 133 Word of Gospel the means effectuated by the Spirit Page 18 19 Waiting of children of God and what Page 216 How it may be gotten Page 221 What 't will effect Page 221 Wisest who Page 49 Wits acute in Worldly dull in Spirituals Page 55 Enemies to God Page 65 Words are indications of men Page 43 45 Witness of spirit and receiving the spirit differ Page 164 Witness of spirit what Page 171 Witness by suffering for the Commandments as well as for the Creed Page 361 Works of carnal men what Page 70 Their defects Page ib. Working shews the man what he is Page 43 Course of our actions Page 49 Worm that never dyeth Page 58 Worldlings joined like Sampsons foxes by their tails Page 77 Worldliness what Page 6 World tempteth us to rebellion against God Page 64 Where most of this least respect of God Page 64 Is governed by evil spirit Page 76 Some good we taste here so sweeten some evil to hasten our journey Page 299 Wariness in our carriage and its rule Page 45 Wisdom of God in punishing sin Page 110 Worship of God includes our owning his Omniscience Page 258 And in what particular parts of it Page ib. No danger in false Worship if God were not Omniscient nor any comfort in true Worship Page 258 259 Nor difference between Idolatry and Worship of such a God Page 159 Be sincere lively and expect good in duty Page 260 Wounds cured scars of sin remain Page 144 Wrestling with temptations compare Heaven and Hell together Page 143 Z ZAmblaxis Founder of the Scythian Nation which on that account thought their Souls at death went to him and lived with him Page 141 A TABLE Of the Places of Scriptures explained in this PART GEn. 1 26 300 3 15 365 6 3 149 18 25 22 50 20 270 Lev. 11 8 132 Num. 23 10 135 Deut. 21 15 16 62 Josh. 22 17 274 1 Sam. 16 7 256 1 Kings 8 39 258 17 18 341 1 Chron. 22 19 252 29 9 351 29 11 316 2 Chron. 16 9 317 17 3 269 Neb. 10 29 110 Job 2 4 140 12 7 8 210 13 26 27 341 16 19 337 21 14 340 27 8 226 Â 10 264 Psalm 1 6 262 18 23 122 19 1 287 25 4 5 147 42 1 2 279 49 11 210 51 12 156 56 8 317 77 3 157 78 34 274 80 3 157 119 9 37 Â 45 214 Â 71 270 Â 133 148 Â 105 148 Prov. 3 32 162 8 14 50 Â 39 324 35 36 143 Â 10 10 11 213 Â 20 43 12 28 139 Â 26 300 15 11 257 Eccles. 2 10 50 Â 20 113 3 21 202 7 14 275 11 9 113 Canticles 8 14 192 Isaiah 1 18 13 25 10 144 40 27 259 42 4 11 51 12 13 217 53 6 44 63 10 149 Jer. 2 13 5 8 18 246 10 23 147 17 9 10 257 23 23 24 257 31 33 36 Ezek. 18 18 140 36 27 14 Daniel 9 24 345 Hoseah 4 11 136 Â 17 115 275 Micah 2 10 211 6 1 2 210 Â 7 154 7 18 19 35 333 Habba 2 11 212 Zechariah 2 8 317 12 10 248 14 21 57 Matth. 3 7 157 5 27 28 118 6 32 170 9 44 58 10 29 30 31 317 15 19 120 121 Â 25 290 15 19 113 129 20 15 100 25 9 38 Â 24 25 158 Â 41 340 26 39 265 28 18 349 Â 19 83 Mark 10 22 158 Luke 8 14 47 Â 43 140 12 4 182 Â 17 43 Â 19 6 16 9 55 Â 25 46 185 Â 30 31 239 24 45 148 John 1 46 295 Â 18 324 3 6 6 Â 16 326 4 24 9 5 18 324 14 2 348 15 26 17 16 20 185 Â 27 336 17 26 83 Acts 2 33 349 Â 37 157 3 19 334 Â 25 26 34 14 17 287 17 27 241 Â 28 146 395 20 24 360 Rom. 1 28 148 Â 20 147 2 14 120 Â 20 55 3 5 6 342 Â 20 9 Â 27 8 9 Â 28 336 4 15 10 5 7 281 Â 10 347 6 5 124 140 Â 10 23 Â 16 20 Â 20 112 Â 5 154 7 7 8 9 Â 9 154 Â 25 217 13 14 47 123 1 Cor. 1 30 38 123 2 12 16 3 16 74 4 13 362 6 11 134 135 Â â—2 99 Â 13 201 Â 19 74 9 24 114 15 45 17 Â 50 89 Â 56 23 2 Cor. 3 3 18 Â 7 9 Â 17 20 75 4 18 182 5 1 90 Â 5 83 Â 19 329 Â 21 325 Galatians 2 3 18 Â 10 9 27 Â 20 88 136 3 13 325 3 21 26 4 6 170 Â 29
earthly Clay House is dissolved there were a building not made with hands eternal in the Heavens we would groan earnestly desiring to be clothed upon with that House For a Christian while out of Heaven is out of his proper place Looking for and hasting unto the coming of the day of God are joyned together 2. Pet. 3.12 The one word implyeth Faith and the other desire surely men do not believe eternal Blessedness who are coldly affected towards it For an estate so Blessed if it were soundly believed it would be earnestly desired 2. Love They that love Christ will long to be with him Phil. 1.23 I desire to be dissolved and to be vvith Christ c. That Christ is there is the great motive to draw our hearts thither Col. 3.1 If ye then be risen vvith Christ seek those things vvhich are above vvhere Christ sitteth on the right hand of God love desireth the nearest union with the party loved Is Jesus Christ the beloved of our Souls Are we espoused to him as to one Husband 2 Cor. 11.2 do we desire to meet him and delight in his Presence in his Ordinances here Surely then we would desire to be with him hereafter for love doth always desire the nearest conjunction the fullest fruition and the closest communion The absence of our best Friend would be troublesome to us therefore we would groan and desire earnestly to be there where he is to behold his Glory How can we love him when we are so contentedly pleased to be long from him 3dly Hope That is a desirous expectation made up of looking and longing and shewing its self in Hearty groans after as well as delightful foretasts of the Blessedness expected what you hope for will be all your desire This estate is a good absent possible but difficult to be obtained as 't is good it is the object of Love as absent and future of desire as possible we look for it as desirable we groan after it well therefore hope hath a great influence upon these affectionate breathings after Heaven and happiness when joined with earnest expectation Phil. 1.20 5thly The Holy Ghost stirreth up in us these groans or a fervent desire partly by revealing the object in such a lively manner as it cannot otherwise be seen Eph. 1.17 18. 1 Cor. 2.22 Partly by his secret influences as he stirreth up holy Ardors in Prayer Rom. 8.25 26. Inutterable groans after happiness He that imprinteth the firm perswasion doth also imprint the desires of these things in our Hearts 6thly All the Ordinances of the Gospel serve to awaken these desires and longings in us and to raise up our affections towards Heavenly things The word is our Charter for Heaven or Gods Testament wherein such rich Legacies are bequeathed to us that every time read it or hear it or meditate upon it we may get a step higher and advance nearer Heaven The promises of the Word tend to this 2 Pet. 5.4 So do the Precepts to put us in the way everlasting Psal. 119.96 All Gods Commandments have an Eternal influence So for Prayer in company or alone 't is but to raise and act those Heavenly desires There we groan and long in the Lords Supper for New wine in our Fathers Kingdom To put an Heavenly relish upon our Hearts All is done in formality and with Hypocrise if it doth not promote these ends 7thly These desires are necessary because of their effect If we do not desire we will not labour and suffer trouble and reproach and persecution What maketh the Christian so Industrious So patient so self denying so watchful Only because he breatheth after Heaven with so much earnestness Desires are the vigorous bent of the Soul that bear us out in all difficulties The Soul leaneth that way its desires carry it If they be weak and feeble they are controlled with every lust abated upon every difficulty the desire of the other world beareth us out in the midst of the Temptations of this world otherwise a man is soon put out of the humour brought under the power of present things Whatever it is that gets your heart that will command you Foolish and hurtful lusts drown and sink you into a base Spirit 1 Tim 6.9 that all the Counsel that can be used will not reclaim you But if you be groaning and longing for and desiring the happiness of another world you have a victory over Temptations you have overcome the world for you regard it then only as your passage you cannot settle here 8thly The state of the present world doth set the Saints groaning and longing for this House from Heaven For this world is vexatious the pleasures of it are meer dreams and shadows and the miseries of it are real and many and grievous Gal. 1.4 To deliver us from this present evil world The present world is certainly an evil world take the best part of the world the state of the Church here it is quite different from what it will be hereafter Now Gods Children are pilgrims and can hardly get leave to pass thorow as Israel could not get leave to go thorow Edom at other times enemies come forth to stop them in the very wilderness Sometimes the Church is like a Ship in the hands of foolish guides that know not the right art of steerage at other times spotted with the Calumnies of adversaries or the stains and scandals of its own Children sometimes rent and torn by sad Divisions every party impaling and enclosing the Common Salvation within their own bounds unchristianing and unchurching all the rest and the name of Christians challenged to themselves and denyed to others and like a ball of contention carryed away by that party that can rustle down others who stand in their way Though with all this disadvantage 't is better to dwell in the Courts of the Lord than in the Tenâ—s of wickedness Yet surely a tender Spirit that mindeth Sions welfare will groan under these disorders and long to come at that great Council of Souls who with perfect Harmony are lauding and praising of God for evermore That innumerable company of Spirits made perfect Heb. 12.23 That general Assembly gathered together out of several Countries into one Body and one place who live together sweetly and serve God without weakness weariness and imperfection obj But how can Christians groan and long for their Heavenly state since there is no passage to it but by Death and 't is unnatural to desire our own Death Answ. 1. They do not simply desire Death for its self but as a means to injoy these better things So Phil. 1.23 I desire to be dissolved and to be with Christ. 'T is not our duty to Love Death as Death No so 't is an evil that we must patiently bear because of the good which is beyond it But it is our Duty to Love God and to long after Communion with him and to be perfected in holiness Had it not been an evil
thee naked as in the day wherein thou wast born 'T is not meant that God would take away their apparel but deprive them of his Spiritual favours leave them as he found them at their first birth and then how miserable were they Well then in its self 't is shameful and maketh us odious and abominable to God To flye from him to shun his presence as Adam when he sinned found himself naked and ran away from God to the Bushes Gen. 3.7 So all naturally lye before God as deformed sinners have naked and loathsome Souls though the Body should be clad with gorgeous Robes 2dly We being naked our great business is to get a Garment wherewith to cover our nakedness that our shame may not appear Rev. 2.17 18. Thou art poor and blind and miserable and naked I Counsel thee to buy of me white Raiment that thou mayest be Clothed Our business is to be traffiquing with Christ about Garments of Salvation how to get our sins covered with such a covering as will hide them from the sight of God This is our business if we would not have God dreadful but amiable Adam when he found himself naked was looking out for a covering But he could find out nothing but a few fig leaves till the Lord made him Coats of Skins possibly of those beasts which were offered in sacrifice for the news of the seed of the woman or the first tydings of the Messiah who should come to redeem the world was then imediately made known to him and Sacrifice appointed to signify and prefigure it 3dly There are no Garments of Salvation to be had but from Christ alone no way else found out to cover our nakedness Therefore we are said to put on Christ Gal. 3.27 Rom. 13.11 Put on the Lord Jesus So that then we are not found naked but Clothed with Christ who alone can cover our loathsome nakedness and render us acceptable to God As Hester had Garments out of the Kings Ward-robe so the Church hath granted unto her by the Kings gift and allowance fine Linnen which is the Righteousness of the Saints Rev. 19.8 Whatever the Instruments be yet Christ saith I will give thee change of Raiment Zech. 2.4 Alas our own Righteousness is as filthy rags and will never cover our nakedness our best Robes need to be washed in the Lambs Blood or there is no appearing before God with any comfort and confidence 3dly Why none but they can groan and desire earnestly to be Cloathed upon with the House which is from Heaven 1. None but they are in a state or have a right to enjoy it the change of an earthly estate into an Heavenly one requireth first as a necessary foregoing Condition that we should be in this world Clothed with Christs Righteousness and regenerated and sanctified by his Spirit and Glorifie God by new obedience For Corruption cannot inherit incorruption and none but new Creatures shall inherit the new Jerusalem And good works are the way to the Crown c. Well then none but they are got ready and so are in a Conditon desirously to expect this Glory The Soul being Conscious to its self of having this true qualification doth more comfortably expect and desire and groan for immortality 'T is but a small part of lost mankind who shall injoy this Blessedness for the flock to whom the Father will give the Kingdom is but a little flock And these are such as are Justified and Sanctified They that are destitute of Righteousness cannot look God in the Face much less desire his presence Surely a man must be born again before he can enter into the Kingdom of God Joh 3.3 5. 2dly None have a right temper of heart to incline them to it but those that are Cloathed A man is ashamed to be seen in his nakedness especially before his Superiors but being Clothed cometh forth with confidence So here guilt and sin breed a shyness of God but pardon and sanctification give an Holy boldness Joh. 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming So 1 Joh 4.17 That we may have boldness at the day of Judgment because as he is so are we in the world Be justified be Sanctified and walk as Christ walked and why should you be afraid to appear in his presence Whereas others are ashamed to be seen by him Shame is properly a fear of a rebuke a reproof from the Judge of the world is the greatest rebuke of all Now what maketh the Saints so bold and allayeth their fear and shame since they are Conscious to themselves of many infirmities Answ. Their nakedness is covered they have white raiment cast upon them that all their defects and infirmities are hidden More particularly 1. That which is the matter and cause of fear and shame is removed That which makes a man afraid is guilt and sin which sometimes is represented under the notion of filthiness and sometimes of nakedness Now this filthiness is washed away by the Blood of Christ This nakedness is covered by the Righteousness of Christ. They have put on Christ and are invested with his Righteousness Rom. 8.1 2dly The ground of our boldness is laid so that we may have a comfortable expectation of Everlasting Blessedness 1. The Justified and Sanctified are at peace with God Rom. 5.1 Being Justified by Faith we have peace with God through our Lord-Jesus Christ. And for Sanctification Gal. 6.16 And as man as walk according to this Rule peace be on them and mercy and upon the Israel of God Our great business is to be found of God at peace in a state of amity at the last day 2 Pet. 3.14 Since ye look for such things be the diligent that may be found of him in peace and without spot and blame The great end of all diligence is to be found of him in peace and there is no way to be so but to be without spot and blame without spot relateth to the Soul without blame to the Conversation The great business then wherein a Christian is to be exercised is in the getting off our â—inful spots and in putting off our filthy Garments that we may be Clothed with change of Raiment Certainly much sweet peace and quietness is found in their Spirits who make it their serious work to have the guilt of sin washed away by the application of the Blood of Jesus and their filthy natures changed by the power of his Spirit On the Contrary others lye under much unquietness and bitter anxiety who are still under the burden of unpardoned guilt and unrenewed nature These are not at peace with God 2dly They have a Conscience witnessing of their sincerity though they have many failings And the Testimony of Conscience giveth great boldness and confidence 2 Cor. 1.12 1 Joh. 3.21 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts
obtained there is everlasting glory and we shall have it Now God hath made and framed Believers to this Happiness So the second Argument by giving us the Earnest of the Spirit That 's also an Argument of the Certainty of the glory to come for if he hath given us Earnest he will also give us the whole Sum. An Earnest is lost when either the Bargain is repented of or 't is beyond the power of the party to make good the Bargain or else when 't is not much regarded being of small value but none of these things can take place here for God repenteth not of his Covenant Rom. 11.19 God is able to give what he hath promised Rom. 4.21 Being fully persuaded that what he had promised he was able to perform And the Spirit is no mean gift next to Christ the greatest gift that can be bestowed upon mortal men God that giveth the Creatures by meer gift to carnal men loseth nothing but the creatures Corn and Wine and Oil it may be lost c. But God that giveth his Spirit to his People will not lose his earnest where this is given he will give more 2. The excellency and worth of these blessed things which are also a ground of this earnest desire Now this is represented both by Gods forming and also by the earnest of the Spirit 1. By Gods Forming If we must be formed wrought for this self same thing Surely this estate is an excellent blessed and glorious estate A natural man is counted fit for any thing this world hath but he must have a new fitness for what God will confer upon him in the other world therefore the preparation sheweth what the blessedness is God hath framed us with curious and costly Artifice and therefore for a noble end and purpose Ordinary Utensils are thrown about the House without any care the meanest place will serve for them But this Workmanship is too good to be left in this world therefore God hath designed it to a better place Surely so much ado would not be made about a thing of nought 2. The earnest sheweth the greatness as well as the certainty The things of the Spirit are very precious Compared to light life a pearl joy One dram of grace is more precious than all the world Yet these are but an earnest which is a small part of the whole sum The Argument runneth thus If Joy unspeakable and glorious if Peace that passeth all understanding be but the earnest then surely the whole purchase and possession is beyond all that can be thought of and imagined You would judge that to be no ordinary Bargain where a thousand Pound earnest is given The Scripture compareth all that we injoy of God here but to a tast to an earnest to the first fruits little in comparison of the full glory and happiness that shall ensue The Points are Two 1. That God frameth his people unto that happy estate which he hath appointed them 2dly That they may look and long for it with greater affection he giveth them the earnest of the Spirit 1. That God frameth and suiteth his people unto that happiness which he hath provided for them That truth you have in other Scriptures Rom. 9.23 Vessels of mercy aforehand prepared unto Glory Sometimes we read that Heaven is prepared for us at other times that we are prepared for Heaven Heaven for us Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world In the decree of God By the mediation of Christ Joh. 14.2 I go to prepare a place for you But that 's not enough we must also be prepared for Heaven fitted and suited to that estate So again Col. 1.12 He hath made us meet to be partakers of the Inheritance of the Saints in light God puts into his people an agreeableness unto that happiness which he hath appointed to them Heaven is a clean and Holy place and none but the purified and cleansed are meet to go thither A place of Spiritual delights not fit for the sensual but the mortified So Rev. 3.4 They shall walk with me in white For they are worthy There is a twofold worthiness the worth of exact Equality and the worth of suitableness conveniency and proportion 1. The worth of condignity or exact equality As a work man is said to be worthy of his wages so we are not worthy For there is such a distance between God and his Creatures that no Creature can make him his Debter But there is also the worth of meeetness suitableness c. Thus they that kept themselves clean when others were defiled these were worthy to walk with Christ in white when others are stained with the blot of everlasting shame they possess everlasting glory For in the days of their solemn Festivals they appeared in white Garments So we are bidden 1 Thes. 2.12 to walk worthy of God who hath called us to his Kingdom and his glory Meaning suitably and becoming the God whom we serve and the glory and blessedness which we expect But 1. What is the meetness This framing and preparing of us 1. It implyeth a remote fitness with is regeneration For in our natural estate we were wholly unfit partly being under Gods Curse Gal. 3.13 Eph. 2.3 and so uncapable to enjoy that Blessedness which God hath appointed us unto Partly being dead in Trespasses and Sins Eph. 2.1 and so unable to help our selves Therefore 't is God alone that maketh us to come out of that corrupt estate Surely we ought to be changed John 3.3 Except a man be born again he cannot enter into the Kingdom of God And flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 That these impediments may be removed and we made fit God reneweth us by his Spirit worketh in us a new life of Grace a Divine Nature a Spiritual and new Being to make us capable of Spiritual and Divine Things Of our selves we are not fit to think a good thought There is a great unfitness of any Spiritual good to understand it to do it to receive it Well then since we ought to be changed and made new creatures before we can be partakers of Spiritual benefits God's powerful operation is necessary He must frame us for this very thing 2. It implieth an actual preparation and a farther degree of meetness After we are entred into the new estate though at first Conversion we have a right and so are remotely capable yet we are not meet and nextly capable of injoying this blessed estate a Child in the Cradle hath a right to the Inheritance yet he is not fit to manage it till he come to just years of maturity and discretion They distinguish of Jus Haereditarium and Jus Aptitudinale An Heir is not admitted to the management of his right 'T is true we are begotten to a lively hope 1 Pet. 1.3 But we have not the possession of the
present life requireth many ministries and services at our hands Besides sinful distractions there are many worldly occasions to divert us but then 't is our work and our wages to see God our business and blessedness to study divinity in the Lambs face John 17.24 That they may be where I am and Behold my Glory 'T is our constant work in Heaven to admire and adore God in Christ. The difficulties and distractions are removed and that mass of Flesh which we then carry about us will be then no clog to us 1 Cor. 6.13 Meats for the belly and the belly for meats but God shall destroy both it and them Nature calleth for them and in this life there is an absolute necessity of them but the necessity and use shall cease the Spiritual body will need no other supplies and put us upon no other Imployments than the loving pleasing and serving of God All the things which we shall see will leave more sweet enlivening and powerful Impressions on us than possâ—bly now they can because we shall understand them better and have more leisure to attend upon them 3. Our presence with him shall be perpetual We shall meet never to part more 1 Thes. 4.17 We shall be for ever present with the Lord. Wicked men shall see Christ for they must appear before his Tribunal but they shall see him to their confusion Rev. 1.7 Every Eye shall see him and they that have pierced him shall wail because of him But the Godly shall see him to their Consolation Job 19.26 I know that my Redeemer liveth and with these Eyes I shall see him The one shall see him as their Judge the other as their Saviour but the chiefest difference is the one shall see him for a while and then be banished out of his presence Matth. 25.41 depart ye cursed There is a dispute whither paena damâ—i or Paena sensus be the greatest I cannot determine such nice points The sense of pain is from the wrath of God Conscience reflecteth upon our loss the Agents are not to be compared yet on the other side the object is greater the thing lost is God himself 'T is the creature that is pained but I am sure the loss will be much greater than now we apprehend it to be for the present we do not value communion with Christ we have other things wherewith to entertain our Souls there are no pleasures of the flesh to abate and divert the sense of our loss nothing left but the vexing remembrance of our own folly and perverse choice which will torment us for ever but now to be received into Christs presence and ever abide with him how great is the Happiness 4. The person whom we see and with whom we be present he is our best friend 'T is with Jesus Christ who is the life of our lives and the whole felicity of his people as long as the Church is without him she cannot take full contentment What doth the Spouse esteem when she seeth him not to whom she is espoused What can delight the wife when the husband is absent What comfort when they want the presence of Christ to whom their Souls cleave When the Church is here upon Earth she heareth much of Christ he is evidently set forth before their eyes in the Word and Sacraments but we do not see him face to face we do not injoy his presence nor his Immediate Imbraces The Church is left upon earth but Christ is received into Heaven with his Father we believe in him now rejoyce in him now when we see him not 1 Pet. 1.8 But how shall we love him when we see him and see him glorious in our nature and injoy him by seeing Hearsay and report could not convey such a knowledge and report as this personal experience as they said John 4 42. Now we believe not because of thy saying but we have seen him our selves Here is but a sight at Second hand as the Queen of Sheba 1 Kings 10.17 It was a true report which I heard in my own land of thine acts and thy wisdom but when I came and mine eyes had seen it the half was not told me We believe the report of Christ in the Word but when we come to see him we shall find that prophesy was but in part the one half was not told us however sight is the more precious because faith went before we believed him a Saviour and now we find him to be so How glad was Simeon when he had Christ in his Arms Luke 2.29 30. Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation 5. The Place and the Company where we shall be present with him The place is glorious the Heaven of Heavens must contain him Acts 3.24 The Earth is not a fit place for his glorified body nor for us to converse with him in his glorified estate We shall be there where God dwelleth and where he hath designed to manifest himself to his People and amongst the Servants of the Lord shall we ever remain Heb. 12.22 23. To an innumerable company of Angels to the general Assembly and Church of the first born which are written in Heaven and to God the Judg of all and the Spirits of just men made perfect A choice company picked and chosen out of the World to be objects of his grace In this Council of Souls we are to abide for ever Use. Let us often think of this Blessed Estate what it is to be present with the Lord among his Holy Ones to be called to Heaven as Witnesses of his glory The Queen of Sheba said of Solomon 2 Kings 8.10 Happy are the men that stand in thy presence They that stand before the Lord and see his glory are much more happy Zacheus being a little Man pressed to see Christ upon Earth and got upon a Sycamore Tree The Wise men came from the East to see him in his Cradle 'T is our burden in the World that the Vail of the Flesh and the Clouds of Heaven interpose between us and Christ that there is a great Gulph between us and him which cannot be passed but by Death That Christ is at a distance therefore our Enemies so often ask us Where is your God But then when we are in his Arms then we can say Here he is here is he whom we loved here is he in whom we trusted Then our Redeemer shall be ever before our Eyes to remember us of the grace purchased for us and we are as near him as possibly we can be we dwell in his Family and abide in his House David envyed the Swallows that had their Nests about the Tabernacle He telleth us Psal. 64.10 One day in thy Courts is better than a thousand elsewhere Now you shall be always before the Throne and look upon Jesus so as to live on him This sight shall ravish and content your hearts The Three Children walked comfortably in the Fiery
do rejoyce yea and will rejoyce John 3.30 He must increase but I must decrease 4. If it be the principal design that your Souls travel with And you are still contriving how you may Improve your relations capacities and particular advantages for Gods honour and glory Neh. 1.11 What a man loveth he will strive to promote it if a man love the flesh he will strive to please it Rom. 8 th If a man love the Lord he will contrive how he may honour him If a Minister study to shew thy self a workman that needs not be ashamed if a Master of a Family he will endeavour to glorify God in his family and will consider what he hath there to do for God 5. If not sollicitous about the opinions and censures of men 1 Cor. 4.3 Not to stand much upon mans day or what men think of us 't is no great matter my business is to approve my self to God the Christians in the Spirit were differenced from the Christians in the Letter Rom. 2.29 Whose praise is not of men but God Sincerity is much known by considering whom we make our Witness Judge Approver and Pay-master and the truest magnanimity is a living above opinions and slighting what men think and say of us so we be found in the way of righteousness and in the discharge of our duty 't is more easy to deny wealth and pleasure then it is to deny esteem and reputation 6 When this is the great motive to all honest walking For our end is known by our motives and the only way and means to glorify God is by an uniform and constant holiness Matth. 5.16 Let your Light so shine c. 1 Pet. 1.2 2 Thes. 1.12 Not seeking any Glory to our selves from men but honestly aiming at the glory of God will bring sufficient incouragement so John 15.8 Herein is my Father glorified if ye bring forth much fruit When we seek our Fathers glory in all that we do it is argument enough 7. If we rejoyce that God be glorified by others And to the utmost of our power endeavour that it may be so True grace is cumulative Luke 22.32 When thou art converted strengthen thy brethren As Fire turneth all into fire about it so grace will diffuse it self 'T is observed of mules and creatures of a mungrel race that they never procreate bring forth after their kind There is an enmity goeth along with a carnal profession they would fain impale the common Salvation appropriate Christ to themselves shine alone in the reputation of holiness but hearts zealously affected with the glory of God can delight in the gifts and graces of others in their acting for God as they could do in their own Would to God all the Lords people were Prophets Numb 11.29 T is a sign we mind the end more then the Instruments Self-love and self-seeking is much bewrayed by envy if at work for God we should be glad of company 'T is a sign Gods glory is our aim when we can rejoyce that others are equal or superiour to us When a man would fain have a work dispatched he would be glad of fellow-labourers SERMON XXIII 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead IN the Context the Apostle is rendering the reason of his fidelity in the Ministry which exposed him to hard labour and sundry Calamities His three grand Inducements were First The hope of a blessed Immortality Secondly The terrour of the Judgment Thirdly The love of Christ. This threefold cord is not easily broken His hopes are professed in the beginning of the Chapter His sense of the Terrour of the Lord and the weightiness of his account verse 10 11. With an answer to objections thou art proud mad or transported verse 13 th Now the last from his end and principle which bringeth in the third inducement the Love of God All together is enough to set the most rusty Wheels a going Motives strong enough to move the hardest heart Here are the strongest Arguments to perswade the greatest Terrours to affright yet all will not work without the force of love Rewards allure and incourage Terrours keep aweful and serious but 't is love that must inwardly incline men and constrain the heart For the love of Christ constraineth us c. In the words 1. We have the force and operation of love 2. The reason why and how it cometh to have such a force and operation Because we thus Judge that if one died for all then are all dead The reason of our love to Christ is Christs love to us which is described 1. By the special act of his love he died for us one for all 2. The end and aim of it then were all dead And that he died for all that they which live should not henceforth live to themselves but to him that died for them verse 15. Christs end was 1. Our dying to â—â—n and Worldly Interests 2. Our living in a dedicated and consecrated way wholly to the Service and Glory of Christ. 1. I begin with the force and operation of love the love of Christ constraineth us 'T was love which put bands upon him and made him forget himself and only speak and do those things which concern the glory of Christ and the good of the Church Let us a little explain the words The love of Christ. It may be taken passively or actively passively for that love with which Christ loveth us Actively for that love which we bear to Christ I take it for this latter our love to Christ founded on his to us constraineth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compresseth the Spirit with a mighty force as Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was pressed in Spirit Acts 18.5 When the Spirit within him constrained him to speak The same word expresseth that passionateness of desire which Christ had to dye for us Luke 12.50 I have a Baptism to be Baptised with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how am I straitned till it be As a Woman in travail striveth to be Delivered of her burden The word is emphatical and noteth the sweet violence and force of love by which the heart is over-swayed and over-powered that it cannot say nay Beza glosseth totos nos possidet regit It doth wholly possess us and ruleth us and hath us in its power to make us do what it would have us Paul was wholly guided and ruled by love that he forgot himself for Christs sake Doct. That the love of Christ hath such a great force and efficacy upon the Soul that it inclineth us to a willing performance of duties of the greatest difficulty and danger To evidence this to you this Scripture sufficeth for this is the account which Paul giveth of his zeal and diligence in his Apostleship To preach the Gospel was a work of much labour and hazard they went abroad to bait the Devil and hunt him out
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
Justified in the name of the Lord Jesus and by the Spirit of our God An instance we have Philemon 11. in Onesimus which in time past was unprofitable now profitable both to thee and me 2. This change must be such as may amount to a new creation There are some changes which do not go so far as 1. A moral change from prophaneness to a more sober course of life there are some sins which nature discovereth which may be prevented by such reasons and arguments as nature suggesteth Rom. 2.14 For the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves This may be done by Philosophical institution without an interest in Christ or the power of the Holy Ghost or knowledge of the Scriptures men may a little fashion their outward behaviour into an handsomer mode and dress but the New Creature signifieth such a change that not only of vitious he becometh vertuous but of carnal he becometh spiritual I gather that from John 3.6 That which is born of flesh is flesh and that which is born of Spirit is Spirit A man by nature is carnal yea very flesh its self He is so when he inclineth to things pleasing to the flesh seeketh them only savoureth them only affecteth them only inclineth to them only They that are guided by sense and not by Faith by the interests and inclinations of the flesh and not the Spirit are natural men whatever change is wrought in them Jude 19. Sensual having not the Spirit And 1 Cor. 2.14 The natural man discerneth not the things of God He acteth but as a nobler and better natured Animal or Living Creature The flesh may be pleased in a cleanly as well as in a grosser manner and though men live plausibly yet still they may live to their selves and only live the Animal life not only common to us and other men but us and beasts their thoughts ends cares run that way and being void of Spiritual life are ignorant mindless of another World or the way that leadeth thither and desire it not Now these though they are not prophane do not wallow in gross sins and wickedness whereby others dishonour Humane Nature yet because they do not look after a better life have no desire of better things fixed upon their minds they are carnal That 's the true change and they only are New Creatures who before sought carnal things with the greatest earnestness breathed after carnal delights contented themselves with this lower happiness but afterwards desire spiritual and Heavenly things and really endeavour to get them which meer Humane nature can never bring them unto for flesh riseth no higher than a fleshly inclination can move it Others are but as a Sow washed a Sow washed is a Sow still So is a carnal man well fashioned 2. Not some sudden turn into a religious frame and as soon worn off A man may have some devout pangs and fits such as Ahab had in his humiliations when he went mournfully and softly 1 Kings 21.27 Or as those that howled upon their beds for Corn and Wine and Oyl and were frightned into a little religiousness in their streights and necessities Hos. 7.14 Or those whom the Prophet speaketh of Jer. 34.15 And ye were now turned and had done right in my sight but ye returned again and polluted my name A people may be changed from evil to good but then they may change again from good to evil This change doth not amount to the New Creature for that is a durable thing 1 John 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God To be good for a day a week or month is but a violent enforcing themselves into a religious frame on some great Judgment distress powerful conviction or solemn covenanting with God Deut. 5.29 Oh that there were an heart in them that they would â—ear me and keep my commandments 3. A change of outward form without a change of heart As when a man changeth parties in religion and from an opposer becometh a professour of a stricter way No the Scripture opposeth this to the new creature Gal. 6.15 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but a New Creature A Christian is not to be esteemed by any prerogative in the flesh but by a real regeneration if we have not the effect and power of our profession it will do us no good to come under the form of it The new Creature lieth more in a new mind new will and new affections than in a new tongue or a new form or a new name And usually in the regenerate there is a change as from prophaneness to profession so from profession and formality to a deep reality and godly sincerity sometimes they may go together but that is in those that are religiously bred up commonly 't is otherwise and therefore when converted there is a new Faith and a New Repentance and they serve God after a new manner and pray and hear otherwise than they were wont to do Therefore certainly 't is not being of this or that party or opinion though some more strict than others or doing this or that particular thing or submitting to this or that particular ordinance nor a bare praying or hearing or some kind of repenting or believing that will evidence our being in Christ but the doing all these things in a new state and nature and with that life and seriousness which becometh new creatures 4. Not a partial change 'T is not enough to be altered in this or that particular but the whole nature must be turned Men from passionate may grow meek from negligent they may be more frequent in duties of religion but the old nature still continueth there may be some transient acts of holiness which the Holy-Ghost worketh in us as a Passenger not as an Inhabitant some good inclinations in some few things like a new piece in an old garment there is no suitableness and so their returning to sâ—â—â—ing is worse than their first sinning and for the present one part of their lives is a contradiction and a reproach to another In the Text all old things are passed away and all things are become new not a few only There are new thoughts new affections new desires new hopes new loves new delights new passions new discourses new conversations This work new mouldeth the heart and stampeth all our actions so that we drive a new trade for another World and set up another work to which we were utter strangers before have new solaces new comforts new motives The new creature is intire not half new and half old This is the difference between the new birth and the old in the natural birth a creature may come forth maimed wanting an arm a leg or a hand but in the
New Creation there is a perfection of parts though not of degrees for a defect of parts cannot be supplied by an after-growth a new creature is made all new there is an universality in the change God worketh not his work by halves no man had ever his heart half new and half oâ—d no though his work be not perfect yet 't is growing to its perfection if any one corrupâ—ion remain unmortified or unbroken or allowed in the Soul it keepeth afoot the Devils interest and will in time spoil all the good qualities we have 3. No change amounteth to the new creature but what introduceth the life of God and likeness to God 1. Where the New Creation obtaineth there is life â—alled sometimes the life of God Eph. 4.18 because it came from God and â—endeth to him Sometimes spiritual life Gal. 5.25 And 1 Pet. 4.6 because the Spirit is the author of this change Sometimes a Scriptural life because the word of God is the rule and food of it Phil 2.16 Holding forth the word of life Sometimes an Heavenly life because of its end and tendency Phil 3.20 But our conversation is in Heaven But call it what you will a life there is the Soul that was dead in sin becometh alive to God yea the Spirit its self becometh a principle of life in us so that they are really alive to God and dead to sin and the World Now would you know whether a man be alive or dead Observe him in his desires and endeavours after God and there you shall see by his actions and earnestness that he is alive But if you would try whether a carnal man be alive or dead you must see by his desires and endeavours after the flesh that he is alive for by any that he hath after God you cannot see it Sense motion and affection are the fruits of life stirrings and activity and sensible feelings are uncertain things to Judge by but the scope tendency and drift of our endeavours will more certainly discover it He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things but the bent drift and stream of his life and love doth carry his love another way 2. Where the new creation obtaineth there is likeness and to be new creatures is to be made like God or to have the Soul renewed to Gods Image 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory Christ is formed in you Gal. 4.19 Made partakers of the Divine nature 2 Pet. 1.4 'T is for the honour of Christ that his people should bear his Image and Superscription that he should do as much for the renovation of the Soul and the restitution of Gods image as Adam did for the deformation of the Soul and the forfeiture of it Therefore in the New Creation his great work is to make us holy as God is Holy the Spirit is sent by him from the Father to stamp Gods Image upon the heirs of promise whereby they are sealed and marked out for Gods peculiar ones they are sanctified cleansed and made more like God and Christ and are in the World such as he was in the World Nothing under Heaven so like God as an holy Soul 4. This new state of life and likeness to God is fitly called a new creature Partly to shew that 't is Gods work for he only can create and therefore in Scripture always ascribed to him Eph. 2.10 We are his workmanship in Christ Jesus created unto good works So Eph. 4.24 Put on the new man which is created after God So Jam. 1.18 He hath begotten us by the word of truth that we should be a kind of firstâ—fruits among his creatures We are so far dead in trespasses and sins that only an Almighty Creating Power is requisite to work this change in us nothing less will serve the turn And partly because this change thus wrought in us doth reach the whole man the Soul and all the faculties thereof the body and all the members thereof are also renewed and changed 1 Thes. 5.23 I pray God sanctify your whole Body Spirit and Soul A man hath a new Judgment esteeming all things as they tend to promote Gods glory and our eternal happiness A New Will and Affections inclining to and desiring all things to this end that we may please glorify and enjoy God And the Body is more ready to be imployed to a gracious use and purpose there is a change wrought in our whole man and the inclination and bent of our lives is turned another way so that the good we once hated we now love and the sin that we loved we now hate the duty that was tedious is now delightful 2. How are we united to Christ If a man be in Christ 't is said in the Text. In the Scripture Christ is sometimes said to be in us Col. 1.27 Christ in you the hope of glory Sometimes we are said to be in him as here as he is also said to live in us and we in him Gal. 2.20 Being in Christ noteth our union with him and interest in him Now a man is united to Christ two ways 1. Externally 2. Internally 1. Externally by Baptism and Profession John 15.2 Every branch in me that beareth not fruit he taketh away These branches are in him only by external covenanting and professing relation to him and visible Communion with him in the Ordinances 2. Internally when we are ingrafted into the mystical body of Christ by his Spirit and have the real effect of our Baptism and Profession 1 Cor. 12.13 By one Spirit we are all Baptized into one Body These two unions may be resembled by the Ivy that adhereth to the Oak and the branches of the Oak it self which live in their root the Ivy hath a kind of life from the Oak by external adhesion but bringeth forth fruit of its own The branches grow out of the root and bear fruit proper to the tree All that are in Christ by external adhesion are bound de jure to be new creatures but those that are in Christ by mystical Implantation not only ought to be but are new Creatures 3. How the new Creaion floweth from our Vnion with Christ. 1. They that are ingrafted into Christ are made partakers of his Spirit And therefore by that Spirit they are renewed and have another nature put into them Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour Are fitted to live a new life 'T is not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man if one had power to put the Spirit of man into a bruit beast that bruit beast would discourse ratitionally All that are
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
often quench the vigour and obscure the Glory of that life which they have whilest they shew forth too much of Adam and too little of Jesus And so the spiritual life is carried on darkly and in a riddle Jam. 3.2 In many things we offend all Certainly if our priviledges be hidden yet our graces should appear in their fruits and effects Little of our happiness will be seen in this world yet our holiness should be apparent and visible 2 Thes. 1.11 12. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. If your condition be obscured and darkned by afflictions it should not be obscured and darkned by sins a perpetual tenor of happiness we cannot expect in a changeable world yet by a constant course of holiness we should plainly distinguish our selves from those that will perish in the common apostacy and defection of mankind But alas Gods children are not so cautious but that they border too near the world and tho there should be such a broad difference that the children of God may be manifestly distinguished from the children of the Devil 1 John 3.10 Yet too much of the influence of the evil spirit remaineth with us and is bewrayed by us upon all occasions yet there is a generation of men that row against the stream of flesh and blood 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot 3. Hidden as to their priviledges and the glory of their estate Many of Gods children being mean and low and indigent oppressed by the world harrassed with sundry calamities and afflictions it doth not appear that we have such a great and glorious Father Now we are stained with sin blackned with sufferings there is no visible appearance of our great dignity and prerogative There must be a distinction between Earth and Heaven our filiation in the world to come is another thing to what it is in this world for then their glory shall be manifest Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory For the present our glory is spiritual and future 1. 'T is spiritual and maketh no fair shew in the flesh as the Image of God is an internal thing as the Kings Daughter is glorious within Psal. 45.13 It lyeth not in great Revenues and pomp of living but a plentiful participation of gifts and Graces their comforts are spiritual known by feeling rather than by report Phil. 4.7 The peace of God which passeth all understanding Rev. 2.17 To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it Gods children are not utterly abandoned and left to the will of men The protection of Gods Providence is a Mystery and Riddle to the world that must have all things under the view of sense Psal. 31.20 Thou shalt hide them in the seâ—ret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues and Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Job 29.4 As I was in the days of my youth when the secret of God was upon my tabernacle God keepeth them and maintaineth them no body knoweth how there is a secret and invisible blessing goes along with them as others are blasted by an invisible â—urse And 2. 'T is future The time of our perfection and blessedness is not yet come and we cannot for the present judg of it nor the world imagine what it shall be they do not consider the end of things but look all to the present for the present they find the Saints miserable and those that are dead the world taketh them for lost 1 Cor. 15 19. If in this life only we have hope in Christ we are of all men most miserable They that are worse used by other men have little advantage by Christ now their Sonship entitleth them to a miserable portion in the worlds estimation who know not consider not things to come 2. From whom they are hidden Not from God who knoweth those that are his 2 Tim. 2.19 Not from Christ who died for them and hath their Names graven upon his Breasts and Shoulders and is mindful of them upon every turn John 10.14 I am the good shepherd who know my sheep and am known of mine Christ hath a particular and exact knowledg of all the Elect their individual Persons who they are where they are and what they are that shall be saved He taketh special notice of them that he may suitably apply himself to them they are not altogether unknown to the good Angels for they are their charge Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation And they shall gather them from the four winds at the last day Matth. 24.31 From whom then are they hidden 1. From the world The world knoweth us not as they knew him not they are hid from the world as colours from a blind man they have no eyes to see they are blinded by the delusions of the flesh and cannot judg of spiritual things because they are to be spiritually discerned 1 Cor. 2.14 As a beast cannot judg of the affairs of a man 't is a life above them these things are out of their sphear for they value all things according to the interest of the flesh and being blinded with malice and prejudice they censure this estate perversly and so malign and oppose it 1 Pet. 4.4 5. They think it strange you do not run with them into the same excess of riot speaking evil of you who shall give an account to him who is ready to judg the quick and the dead They are unwilling any should put a disgrace upon their fleshly course of life therefore if they cannot draw others into a fellowship of their sins they labour to blacken them with censures or root them out with furious oppositions and persecutions But their perverse judgment should be no discouragement to us let us rather pity their ignorance than be troubled at their malice it is enough for us that we have the favour of God and our hopes lye elsewhere 2. In a great measure from our selves What with corruptions within and temptations without we have much ado to be perswaded that God is our Father and we his children our condition being so unsuitable and our conversations so much beneath our rights and priviledges so that it needeth to be cleared by the spirit