made me free from the Law of sin and death v. 2. If ye through the spirit do mortifie the deeds of the body ye shall live v. 13. The spirit it self beareth witness with our spirit that we are the Children of God v. 16. Likewise the spirit also helpeth our infirmities v. 26 27. But I must confine my self to that One in the Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leading Conduct Manuduction which this Blessed Spirit vouchsafes to the people of God He is the Saints Leader their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dux viae the Guide of their Life Look as by Christ they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leading Accesse Admission to God the Father in Prayer Eph. 2.18 and 3.12 So by the Spirit they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leading and Guidance in their whole course of Life In the discussing of this weighty Point I will 1. Open the nature of the Act the Leading of the Spirit 2. Propound and answer some practical Enquiries about it For the better opening of it I must 1. Lay down some things more Generally concerning it 2. Then come to the closer and stricter Explication of it Under the First I shall commend the following Particulars to you Distinctions premis'd about the Spirits Leading 1. The Leading of the Spirit is either General and Common or Peculiar and Special If we consider him as God in his joint participation of the Deity with the Father and the Son and in his joint Operations with them according to their Divine Essence so there is a Leading by him which does extend to all Creatures whatsoever For all of them by his Divine Power and Influxe in their several Beings Actions Motions and Tendencies are disposed ordered governed and overrul'd to the Glory of the Creator and the good of the Universe Take them in all their Faculties and in all their Operations they are all excited directed actuated by this Spirit And so in a general Sence they all come under his Guidance and Regency This also may be said to extend to all men to the Unregenerate as well as to the Regenerate How why as they all doe act and move * Acts 17.28 in and by him as He in a Common and Providential way does order and regulate all their several Actions and Motions For this he does in all as he is the first cause and the supream Soveraign So that as there is his common Illumination common Conviction common Restraints common Gifts which even the Graceless partake of so there is too a common Leading by Him which they also have Now most certainly this is not that Leading which the Text speaks of for this cannot be the Foundation or Evidence of the Priviledge mention'd A common Act will never entitle to a special Relation Ductus spiritus quo Filij Dei aguntur non est Generalis Dei Actus quo omnia moventur sed est specialis Gratia quâ Filii Dei Sanctificantur in viâ salutis diriguntur ad Deum Pareus Observare convenit esse multiplicem Spiritus Actionem Est enim Vniversalis quâ omnes Creaturae sustinentur ac moventur sunt peculiares in Hominibus illae quidem variae sed hic sanctificationem intelligit quâ non nisi Electos suos Dominus dignatur dum eos sibi in Filios segregat Calv. in loc How many are thus led by the Spirit who yet are far from being the Sons of God! That Leading therefore must be here intended which is special and peculiar to Gods people such as will amount to the making of the Proposition here Reciprocal and Convertible thus All the Sons of God are led by the Spirit and All that are led by the Spirit are the Sons of God 2. The special Leading of the Spirit is Extraordinary or Ordinary The former was confin'd to some Persons and to some Times and was not to extend to all Saints nor to continue in all Ages Thus the Holy Prophets the Apostles were led by the Spirit as they were immediately inspir'd guided and moved by Him in the discharge of their Extraordinary Work and Office These in the penning of the Holy Scriptures and in all that they revealed of and from God were acted and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and hereupon they were infallible in what they reveal'd But this was extraordinary and so Limited and Temporary The latter Leading of the Spirit therefore must be that which is here spoken of that which appertains to all Gods Children and at all times Did the Apostle when he says As many as are led by the Spirit are the Sons of God mean that as many as have Extraordinary Visions Revelations Inspirations Impulses from the Spirit of God are thus related to God and none Other surely no! Should we carry it thus high we should exclude all but the foremention'd Prophets and Apostles from being Gods Children which would be both sad and also false Wherefore 't is unquestionable that the Ordinary Abiding and Permanent Leading of the Spirit and that which reaches to all Believers is here intended 3. This Act of the Spirit may be consider'd either as 't is exerted at the first Conversion or after For as we distinguish the Grace of God into Prevenient and Subsequent so we may also distinguish of the Leading of the Spirit He leads at and in order to the first Conversion as he then does irradiate the Mind incline the Will spiritualize the Affections and so lead or guide the whole Soul to God and Christ Then he leads after Conversion as this is done by him all along in the whole course of a Christians Life for it is a continued Act. The Guidance of the Sp rit to bring a man into the state of Grace that 's done but once but the Guidance of the Spirit in the state of Grace that 's done Daily and Renewedly The first imports the infusing of a Living Vital Principle into the Soul the latter supposes this Principle and makes use of it in the Conduct of a Child of God in the way of Holiness Both are here to be taken in yet I conceive the last may be most proper And Observe these two Leadings of the Spirit have a different respect to our Sonship with God For the former Constitutes it the latter only Discovers and Evidences it The Spirit as leading me to God at the first Conversion makes me a Child of God the Spirit as leading me after Conversion causes it to appear that I am a Child of God 4. There is the Having of the Spirit and there is the Leading of the Spirit We have both in this Chapter the One v. 9. if any man have not the Spirit of Christ he is none of his the other in the Text. Now although these two be conjunct and inseparable whoever have the Spirit they are led by the Spirit yet they are distinct things To have the Spirit is to
Opinion or Practise especially if they are not imposed as necessary For this hath made such woful Divisions in the Church the making things unnecessary and doubtful the necessary terms of Church-Communion Was the Church of Rome it self the truly Ancient Catholick and Apostolick Church as she stiles her self I could have Communion with it They that leave the Apostles shake the Foundation of the Churches stability and forsake the center of its Unity The Lord help us all to understand the way of Peace and Union in this miserably divided Age. Vse VI Lastly And now from all that hath been said we may take a prospect of Heaven Heaven is not a Turkish Paradise it is Communion with God that is the very Heaven of Heaven as the loss of it is the very Hell of Hell And this makes Heaven not desirable to the Carnal Man who hath no desire after or delight in Communion with God but it doth commend it the more to the Spiritual Man that he shall then enjoy that in its highest perfection which he hath been pursuing and had the fore-tasts of in this World Quest What is the best way to prepare to meet God in the way of his Judgments or Mercies SERMON XXVIII 1 John XII 28. Beginning of the Verse Father Glorify thy Name IN this Chapter we find the Lord Jesus under two very different Exercises in the one attended with much Solemnity in the other under great Perplexity much Courted much cast Down highly Honoured and exceedingly Troubled and he beareth both with wonderful Equanimity He is Feasted at Bethany v. 1 2. Anointed with Oyle of Spiknard very costly v. 3. Rideth Tryumphantly into Jerusalem v. 12 13. c. His Disciples bless and entertain him upon the way with Hosannas v. 13. Matth. 21.8 9. Strangers desire to see him and give him their Acknowledgments v. 20. And the Multitude throng after him v. 12. And strow his way with Palm Branches v. 13. But immediately the Scene is changed As our blessed Lord was not much affected with these things so contrary to all Expectation he enters upon a discourse of another Nature v. 23. The hour is come that the Son of Man should be Glorified Why Had he not been Glorifying throughout this Chapter yea But not comparably to what he here intends q. d. my Feast my Tryumph my applause bear no Proportion to the glory I am hasting to These are but Dull low Glories to what is at Hand The hour is come i. e. is near That the Son of Man shall be Glorified upon the Cross by Expiating the Sins of his Elect Glorified thereupon in Heaven at the right hand of the Father Christ had his Eye upon an higher Glory which would redound to him upon the Performing and Finishing our Redemption And a true Christian frame overlook's present Comforts and Honours from Men and fixeth mainly upon the Honour to be received from God in the way of Obedience here and hereafter Nor will our Lord Jesus pass over this Meditation till he have improved it 1. Inferring thence the Fruitfulness of his Death Verrily Verrily I say unto you v. 24. Except a Corn of Wheat fall into the Ground and Dye it abideth alone but if it Dye it bringeth forth much Fruit. Alluding to the Propagation of his Church by his Death 2. The Proportionable advantage of the Death of his Saints for his Sake v. 25.26 and Testimony and the disadvantage of forbearing and refusing to suffer for his Name But passing thence to the consideration of his Dreadful Agony and Passion ensuing v. 27. beginning His Thoughts are at a Stand his Soul is Troubled yea the Extremity of his grief stopt his Mouth so Amazing so Astonishing was the Fore-sight of his Sufferings At last Prayer breaks out Father Save me from this Hour and is presently Corrected But for this cause came I to this Hour q. d. I would escape but must not resist thy Will I 'd save my self yet not without a Salvo to thy purpose and councel I am in a Strait between Nature and Faith between Fear and Subjection between Death and Duty First Meer Trouble is no Sin Christs Soul was Troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Water when it is Mudded Jo. 5.4 7. Not that thier was any mixture of Sin in his Trouble it was such as might consist with his pure unspotted Nature If grief be not groundless if not extravagant no Sainted with unbelief or effected of disobedience 't is but Natures Weakness Grace induceth no Stoical Stupidity 'T is no property of the Gospel to make Men Sensless Secondly Fear of Death and sense of the Wrath of God are of all things most Perplexing Now is my Soul Troubled Now I am to conflict with the Father's Anger Mens Malice and Death's Pains and Terrours and now not my Flesh only but my Soul is Troubled Thirdly Extream distress of Spirit is of an amazing Nature Christ had not the Freedom of Prayer What shall I say and then what he did say was corrected Matt. 26.39 42. Fourthly No Extremity can Ordinarily or should really put an Holy Soul by the Plea of or hope in his Relation to God Christ calls God Father My God my God why hast thou forsaken me Matt. 27.46 Fifthly Prayer must be suited to the Occasion Save me from the Hour c. A great Argument against most forms is that an Holy Soul cannot relish them nor can I see how God accepts them because they are impertinent or not full to the case Sixthly In our Extremitys we may be importunate must not be Peremptory with God in Prayer Our Saviour here Prayed not more Heartily then submissively Matt. 26.39 Our Text is the Result of the Lords Wrastling both with his own Soul and with his Father Here is first Christs Prayer Father Glâ—rify thy Name And the Fathers Answer in the next words but I meddle not with that now In the Text we have Two things 1. The Compellation Father 2. The Petition Glorify c. 1. The Compellation Father Prayer ought to be Ushered in with some Suitable Title of God which is expressive of his Supremacy our Reverence of him and Relation to him All these are Couched in the Single word Father Read Matt. 6.10 Malach. 1.6 Rom. 8.15 1. This Title expresseth God's Authority and Chirst's Allegiance both owned by him in this little Word 2. Relation The Lords Petitioners must ask so as to assure themselves of Acceptation which the Recognition of our Interest in God Read Isa 63 16. as our Father in Christ is very proper to Effect Hence the Rule of Prayer enters with Our Father And it is most Suitable to the Spirit of the Gospel that believers call God Father in Prayer having the Spirit of the Son poured out upon them to this End Gal. 4.6 2. The Petition Father Glorify thy Name q. d. Be thou rather Glorified then I Spared If I dye thy Glory will make amends for my Torment and
Word by the Rod as Shepherds let loose their Dogs to hunt the stragling Sheep into their Bounds As Parents use Bug-bears to make their Children run into their Arms all in Love and to keep them in it by keeping them from excursions XI Another Means to keep our selves in the Love of God is to keep in our Hearts a quick sense of the Pardon of Sin of the wonderfull love of the Lord to a poor sinfull Soul to pardon great and many sins This puts such an Obligation upon a Sinner that he cannot chuse but express his great love to the Lord for it See a famous Instance of this in Mary Magdalen who having received this great Mercy from the Lord Luc. 7.38 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came where he was in Simon the Pharisees house kneeled down at her dear Saviours feet and instead of Water her Eyes were Ewers and she wept tears upon the feet of Christ and washed his feet with them so abundant were they and then instead of a Towel she wiped his washen feet with the hair of her Head and not only so but kissed his feet All which thô the envious Pharisee blamed yet the Lord Jesus allowed and highly praised with tart reflexion upon the proud Pharisee who omitted those Civilities which that humble loving Convert performed Moreover the Lord that knew her Heart testifies for her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she did it all in much love to him for the forgiveness of her many sins 1. Because Forgiveness of Sin is an act of the greatest Grace condescension and kindness of God to a poor Soul Because by the guilt of Sin a Soul is bound over to eternal Death and Wrath in Hell there to make satisfaction which will be ever a doing and never done Pardon of Sin loosneth the Sinner from that by Christs satisfaction for him 2. Because every one thus Pardoned Psal 51.12 Vphold me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy ingenuous or generous Spirit is made truly sensible of the Kindness of God to him in it and by converting Grace hath an ingenuous and noble Spirit created in his heart that will never suffer him to forget it nor think he can ever sufficiently prize or express it XII A further Means to keep our selves in the Love of God is not only to love the Lord but to keep up our Love to him to the height Such a love as the Bride and Bridegroom have to each other which is brisk and highest then Jer. 2.2 Rev. 2.4 5. I remember saith the Lord the love of thine espousals And again I have somewhat against thee because thou art fallen from thy first love repent and do thy first works The Lord commands our Love towards him in the most intense degree of Affection with all the heart with all the soul with all thy might Cum omni valdè tâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy utmost power Deut. 11.1.13.22 Cap. 19.9 Cursed be the deceiver that hath this Male in his flock Mal. this Masculine Love and yet giveth God the lame and the lean The highest Love of the Soul is a Present for the greatest King in the world Therefore labour to keep up thy Love to the height towards God Thou canst never be excessive in thy Love to God to the Creature thou mayst and commonly art But behold the perversness of Man in this Affection We stint our Love to God where it should know no bounds nor measures and we are boundless in our love to Creatures which alwayes ought to be bounded XIII If we will keep our selves in the Love of God let us labour to grow in Grace and to carry on the work of it in our Souls to the highest perfection This is grounded upon the Verse immediately before the Text viz. Ye beloved building up your selves in your most holy Faith where the Participle building agrees with the Verb in the Text keep your selves in the love of God Noting this growth in Grace and Knowledge to be an effectual means to keep our selves in the Love of God Whether we understand this Clause building up your selves in your most holy Faith to be understood of the Doctrine of Faith or the Grace of Faith or of both for we cannot well sunder them they being helps to each other according to that of Peter who puts them both together to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and this is a Soveraign Remedy against falling away 2 Pet. 3.17 18. Now there is good reason why our growth in Grace and particularly in Faith is a principal means to keep our selves in the Love of God 1. Because the Power of God goes with Faith to keep us firm unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are kept thereby as with a strong Guard 2. Because by building up our selves in our most holy Faith we please God without Faith we cannot do that and we gain upon his Love for we are in the way of God and doing his Will this is the Will of God even our Sanctification He that hath my commandments and doth them Joh. 14.21 he it is that loveth me and he that loveth me my Father and I will love him Joh. 15.9 10. As the Father hath loved me so have I loved you continue in my love If ye keep my commandments ye shall abide in my love even as I have kept my Fathers commandments and abide in his love XIV A great Means of keeping our selves in the Love of God is this to Pray in the Holy Ghost ver 20. the verse after my Text Now we shall see how forcible and cogent this means is Consider 1. All good things come from God Jam. 1. Prayer is the Key of Gods Closet and Treasury we are meer Beggers and have nothing of our own but are fain to beg our daily Bread of God who keeps us from Hand to Mouth God will have it so because he will have us know to whom we are beholding for all Moreover he Loves to see our Face and hear our Voice and the oftner the more welcome And this he doth as tender Fathers use to do with their Children who know what they need but will have them come to them for all with bended knees for their Fathers Blessing nor shall they come in vain 1. For the Lord commands it and approves it Mat. 6.9 2. He hath annexed great Promises to Prayer 3. Even the Holy Spirit Rom. 8.15 26 27. And hath given us a Mediator to Intercede and plead for us by Office Heb. 4.15 16. and this is the great Office of his High-Priest-hood Heb. 2. two last verses By all which we see how seasonably the duty of Prayer and the Priviledge of Prayer is here annexed ver 20. to keep our selves in the Love of God How can Friends maintain their Amity without frequent converse Abraham was called the Friend of God Jam. 2.23 Gen. 18.17
to the end and ye see what power he had with God in Prayer for wicked Sodom God communicated his Secrets to him as one Friend to another and Abraham made Intercession to him as Favourites of Princes for Malefactors So did he for Sodom and ye know how far he prevailed for he was a Righteous man Jam. 5.16 and such a mans Prayer prevaileth much And what was Abrahams Righteousness even the Righteousness of Faith by Imputation Rom. 4. and this Faith living and working XV. We keep our selves in the Love of God when we declare a publick Spirit for the Cause of God in his Church against the Enemies of it by being zealous for his Glory and valiant for his Truth in our Station Judg. 5. This is lively asserted in the Song of Deborah and Barak who after she had praised some for their appearing and others for not appearing in this Cause dispraised the Lord she praised above all for his presence with his People and for that Spirit of Love he poured out upon them in these Words vers 31. So let all thine Enemies perish O Lord but let them that love him be as the Sun when he goeth forth in his might Now the Reason why this publick Spirit in the Cause of God is expressed by our Love to God is this Because God is so much concerned in it 1. As to his Honour to defend and deliver his People from his and their Enemies as the Midianites were 2. As to his Power in reducing thirty thousand to three hundred Jud. 7. as in Gideons case all that lapped He as a poor Barley Cake tumbled all the Enemies down and by a small company And a Woman in Deborahs case that is by her self and Jael Judg. 4.21 destroyed Jabin and Sisera's mighty Host To omit many other instances of publick Hearts in this case signally owned by God because they signally appeared for God Thus Moses Exod. 2.11 13. Judg. 5.9 This was their Love Thus saith Deborah My Heart is towards the Governours of Israel that offer themselves willingly bless ye the Lord. Zebulun and Napthali jeoparded their lives unto Death in the high places of the Field and thus did Issachar ver 15. But Reuben Gad Manasseh Dan and Asher are branded for their Cowardise I say all this appearing in the defence of all that was dear to God and them is called Love to God Therefore we may in no wise exclude this Noble publick Spirit in the cause of God and his People from the Love of God for there is no principle in the World like to the Love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.8 Deum odisse in sacris literis peculiariter illi dicuntur qui falsos deos colunt Maimon Which love me and keep my Commandments Illa praecipuè quae ad arcendas pravas superstitiones pertinent Grot. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pij dicti sunt Ezek. 16.33 36 37. chap. 23.5 Jer. 2.2 I remember the love of the Espousals to animate and inflame the Soul to do great things for God This Spirit was marvellous in David whose very Name was from Love Therefore it is the duty of every Child of God to pray for the Spirit of God which only sheds all divine Love abroad in the Heart Rom. 5.5 which God inspires as he pleaseth XVI A great means of keeping our selves in the Love of God is to be Sincere and Sound in the Worship of God Mark this well for herein lyes the Love or Hatred of God as appears plainly in the second Commandement Exod. 20. ver 6. Therefore Idols and Idolaters are called our Lovers Hosea 2.5 7. Jer. 8.1 Hosea 13. They kissed the Calves ver 2. Therefore our Hankering and embracing of a false Worship provokes God to jealousie Therefore the Lord deals with Superstition and Idolatry in his People after the Law of Harlots and Adulterers The Scripture is full of this Language There is no higher Act of Love in God than to espouse a People to be his own and to give them a Rule of Worship of his own Institution and to hold them to it as he did Israel And when a People follows God and serves God according to his own appointments there are no higher Acts of Love towards him in Gods account God is enamoured with such a People God in his highest acts of jealousie was inraged against his Idolatrous people Psal 78.59 They kissed their Idols giving them all the tokens of Love and Homage 1 King 19.18 Job 31.27 They burnt their Children to them as the costlyest Sacrifice as Abraham would his Isaac in Love to God but God only tryed him by it Mark 7.7 Colos 2.22 Mat. 15.2 3 6. Rev. 17.4 5. he calls them his Hephsibah and his Beulah Isa 62.4 We see it also in the instance of good Kings how the Lord prized and praised them for this very thing for Reforming and setting up the true Worship of God as David Asa Jehosaphat Hezekiah Josiah how the Lord prospered them because their Hearts were right and perfect with God in this thing On the other side how he hath branded and blasted all those that were false herein For this was David a man after Gods own Heart fulfilling all his Wills which is chiefly meant in the point of Gods Worship Act. 13.22 As for the Wills of men in the Worship of God by their Inventions Traditions and Commandements he tells you he hates them and they are Abomination to him And no wonder for what intrencheth more upon the Honour of Gods Wisdom and Soveraignty than this That he doth not know best how to appoint his own Worship but must be fain to be beholding to Man for his devices and dictates in the Case This though it seems very gay is Whorish and Poysonous this golden Dress and Cup is intoxicating XVII A great Means of keeping in the Love of God is keeping up the Communion of Saints in all the parts and duties of it What this is we shall see according to Scripture The Communion of Saints is our Participation of all the good things of God in common whereunto all the Saints and only they have right consisting in our Union to God as our chiefest good this is with God as a Father with the Son and Holy Spirit 1 Joh. 1.3 2 Cor. 13.13 1. We have Communion with the Father as Children and all in the greatest Love 1 Joh. 3.1 Rom. 8.16 17. This is procured by Christ 1 Joh. 2.23 only obtained by Believing Joh. 1.12 And maintained by the Spirit Rom. 8.14 Who walk not in darkness but in light 1 Joh. 1.6 7. 2. We have Communion with Jesus Christ the Son of God By which we are made partakers of him of his Nature and of his Grace and of his Glory all which is done by Faith that uniteing and marrying Grace and this works such Conjugal Love between Christ and his Church as makes them
spiritually Bone of each others Bone and Flesh of each others Flesh Ephes 5.25 to vers 33. ¶ We maintain our Communion with Christ not only by Eating with him Joh. 6.53 to ver 57. but also by Eating of him ¶ God the Father calls us into Fellowship with his Son Jesus Christ our Lord. Ephes 3.12 ¶ Christ is said to dwell in our Hearts by Faith and by his Spirit also for he that hath not the Spirit of Christ is none of his Heb. 3.14 This our fellowship and Communion with Christ is evidenced by our Perseverance in Grace firmly to the End This our Fellowship with Jesus Christ is confirmed by the Sacraments 1. He that is Baptized into Christ hath put on Christ Gal. 3.27 2. By the Supper which is therefore called the Communion because the Saints gather together in that as the highest act of their Fellowship with the Lord and with one another 1 Cor. 10.16 The Bread that we break is it not the Communion of the Body of Christ The Cup that we bless is it not the Communion of the Blood of Christ The Children of God walking in the light have thereby fellowship with Christ and one with another 1 Joh 1.7 As Christ is God and Man in one Person so we have fellowship with him in both Natures 1. In his Divine Nature 2 Pet. 1.4 2. In his Humane Nature Heb. 2.14 Partaking with him in the same Flesh and Blood ¶ In the Spirit He that is joined to the Lord is one Spirit 1 Cor. 6.17 Rom. 8.11 There is one Body and one Spirit Eph. 4.4 ¶ In Afflictions Phil. 3.10 That I may know the fellowship of his sufferings being made conformable to his death ¶ We have Communion with Christ in Glory Rom. 8.17 18. If so be we suffer with him that we may be glorified together Who shall change our vile Body and fashion it like to his glorious Body So Joh. 17.21 22 23 24. ¶ In all good things Wisdom Righteousness Redemption Faith 1 Cor. 1.30 Repentance Regeneration Adoption Justification Sanctification and Spiritual Liberty All these are Benefits and high blessings communicated from the Father by the Spirit through the Purchase and Merit of Jesus Christ See that place it is very Pregnant 2 Cor. 5.17 and apposite 1. He tells you We know Christ no more after the Flesh Because that Dispensation is over we are now under the dispensation of the Spirit 2. Therefore If any man be in Christ he is a new Creature 3. Our Communion with Christ is not hereby lost but advanced Higher if any be in Christ he is a new Creature In Christ still and a New Creature by Christs Spirit working in us all new things and working out all old 4. All this is the Work of God in us and for us by the Son reconciling us and the Spirit perfecting us in the Ministry of Reconciliation ver 18 19.5 All this arose from Love ver 14. the Root of the Communion of Saints with the Blessed Trinity 6. As ye have heard founded in Union expressed in a Communication of all good things by Christ our Head and Husband with Reciprocation and returns of Love on our part in all the Acts of it by intire and Sincere Obedience also in mutual Interchanges of Dutyes respecting our fellow-members of the same Body This is so fully set forth by the Apostle Paul according to the Grace of God given to him that I need say no more about it but commend the reading of that whole Chapter to you 1 Cor. 12. from ver the 4th to the end I fear this Relation and Fellowship is little minded with the Dutyes of it by many that yet think themselves in the Body and presume of the Priviledges of it Mark these few things for your help 1. The differences of Gifts and Administrations Offices and Services in the Body Spiritual as in the Body Natural vers 4. 12. 2. All these coming from one Spirit and one Head Jesus Christ the Fountain Head of all ver 13. 3. That all these Gifts and Graces are divided to every member as the Lord pleaseth for the same use and end to profit withall without Schism without a conceit of self-sufficiency and unconcernedness for others ver 7. 11. 4. All this called Christ to shew the near and Blessed Communion of Saints ver 12. XVIII The last Means I shall name to you is in the words immediately following my Text Vers 21. in the same verse Which doubtless the Holy Ghost points us to as an Effectual means to keep our seives in the Love of God Reason 1. Because it is the Highest Act of Gods Love to us to bestow Eternal Life on us 2. The Lord that hath provided Eternal Life for us will have us alwayes walk in Expectation of it Gen. 49.18 Tit. 2.13 3. We have no Ground at all to expect Eternal Life from God without keeping our selves in the Love of God Rom. 8.23 compared with the last verse 4. We keep our selves in Gods Love by being found in such a State and in such a Way as leads to Life which is chiefly Faith and Obedience 5. Such as are found out of this Way and State are not Children but Strangers and Enemies therefore have no Reason to expect an Inheritance they have no Title nor Right to it Now a Son that 's Heir apparent by Adoption in Christ to such an Estate of Eternal Life in Heaven he will not only be alwayes in Expectation of it but will judge himself bound to study all the wayes he can possibly do to please God to keep in his Love and favour and withall fear and take heed of forfeiting the Love of God 1. Because it is an Act of Mercy and free Grace it is not a Debt or any thing thou canst challenge the Lord Jesus is sole purchaser Text. Rom. 6. ult The Gift of God is Eternal Life through Jesus Christ our Lord. 2. If we look for all as an Act of Mercy it will keep the Soul humble Jam. 4.6 1 Pet. 5.5 and thankful Such a frame of Soul the Lord loves and favours Micah 6.8 2 Cor. 4.18 chap. 5.1 3. The Prospect of Eternal Life will keep us from being much enamoured with this Life which is Vain and Sinful and Sorrowful and Transient 4. The Prospect of a better Life will make us prepare for it 1 Tim. 6.12 Rev. 21.2 Phil. 3.12 13 14. and lay hold on it 2 Pet. 11.12 13 14. By Watchfulness as the wise Virgins Math. 25.4 10. By Constancy in our course and race 1 Tim. 6.19 By casting away every Clog Heb. 12.1 2. 5. Because all Creatures wait for this Glory and are Rom. 8.19 in earnest Expectation of it 6. Because all Saints have ever lived up to it 1 Thes 4. ult Heb. 4.1 9 Heb. 6.19 20. this is the Haven of their rest here they cast Anchor with this they comfort themselves for this they groan
day you cannot indeed expect in this world but that 't is possible that your darkness may be much more dispell'd and 't is your fault if it be not So far as darkness remains the Prince of darkness has Power the world has an advantage and there is danger of being reduced to the works of darkness The want of greater light is the cause of doubts and fears disconsolateness and confusion How little do you know of Christ in comparison of what you ought or might Are you got beyond the surface of Gospel Mysteries how far from searching into the heart of them and discerning the depths of wisdom the â—eigâ—th of love in them Hence it is that your admiration and affection are no greater You are engaged in a warfare 't is dangerous fighting in the dark especially with an enemy that fights best there You are travelling in a very narrow way the less of light is in you you will find it the more difficult to keep this way For shame be not Babes in knowledge but in understanding be ye men 1 Cor. 14 20. Let it very much humble you to consider the small progress you have made in knowledge notwithstanding the great advantages you have had of improvement 2. Compare all other Knowledge and this Knowledge of Christ together and see the vast difference in point of excellency and this will stir you up to grow therein The Philosophers of old how restless were their minds how endless their inquiries the farther they went the more they were puz'led and after long study they came to understand that they fully understood nothing That Wise King of Israel after he had diligently employed his large understanding about humane knowledge he cryes out as a man exceedingly vexed and disappointed Eccles 1 18. In much Wisdom there is much grief and he that increases knowledge increases sorrow But the knowledge of Christ is of another nature He that rightly understands the Lord Jesus understands how to have his guilt removed his heart renewed his conscience calmed his Soul secured and that for ever This knowledge is not a vexation but a satisfaction to the Spirit both because of its certainty and because of the superabundant grace and fulness in Christ who is known Here it may truly be said Intellectus est in quiete the better Christ is understood the more the Soul that understands him is at rest 3. You must not lean to your own parts and understandings Men of the greatest natural capacities have been men of the greatest mistakes and the foolest errours and herein they have embraced for the truths of Christ and the reason is because their hearts being proud God thwarted them and their pride blinded them In your ordinary secular affairs 't is not safe to confide in your own wisdom but even here you are to acknowledge God Certainly then when searching into the Mysteries of the Gospel you must be sensible that the sharpest understanding has need of illumination from above You must indeed be fools that you may be wise 1 Cor. 3 18. A sight of your folly and weakness must make and keep you very humble Such the Lord has promised to guide in judgeâ—â—nt and to teach his way Psal 25 9. 4. Heedfully attend to the word of the truth of the Gospel this is the great means to infose and to increase the knowledge of Christ 'T is called the word of Christ Col. 3 16. Let the word of Christ dwell in you richly in all wisdom Because Christ is the Author of it and the principal subject therein treated of The Gospel informs you of his Natures divine and humane of his Offices Prophetital Priestly Kingly of his benefits justification adoption regeneration strong consolation and such like Conarer in animos summâ vi inserere infigere infulcire amorem amorem autem imo vero ardorem potius literarum verè Sacrarum Conarer ad legendum illas extimulare ad perscrutandum animare ad medirandum nocturrâ versandum manu versandum diurnâ ad insenescendum aâ— immoriendum denique quanta maximâ possem vâ—â—â—mentiâ inflammare Mart. Dorpiuâ— De laud. Pauli p. 6. The Gospel informs you what he did what he suffered and how he eyed his Churches good in both It informs you where Christ is gloriously present in the highest Heavens where he is graciously present he walks in the midst of the Golden Candlesticks and accompanies his own institutions with a mighty and gracious efficacy Oh study this Gospel more take it in at your eyes by reading it at your ears by hearing it nay receive it into your very hearts the Gospel is that which brings you to the knowledge of Christ and so makes you wâ—fe unto Salvation 5. Look unto Jesus himself for in him are had all treasuries of Wisdom and Knowledge Col. 2 3. The Sun is seen by its own light the knowledge of Christ is derived from himself He is the greatest and best of Prophets who teacheth like him He not only reveals the things of peace but also gives the power of spiritual discerning 't is from Him that we have the Ey-salve to make us see Prov. 3 18 and the more of this Ey-salve we see the clearer What kind of Master would that be that were well skilled in all sorts of learning and were able also to give parts and capacities to all his Scholars that they might be all excellent Christ is such a Master as can give subtlâ—â—y to the simple and reveal those things to babes which are above the wise and prudent of the world 'T is said of Jesus that He opened the Disciples understandings thâ—t they might understand the Scriptures Luk. 24.45 There was good reason why the Apostle should wish that the Lord Jesus might be with Timothy's Spirit 2 Tim. 4 22. that he might be better instructed and that he might be a better instructer 6. Cry for more Knowledge and eye the promise of the Spirit of Wisdom and revelation The Psalmist who was wiser then his enemies that understood more then his teachers that had greater understanding then the Ancients Psal 119 98 99 100 how often and how earnestly does he cry to be taught of God v. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it to the end give me undâ—rstanding and I shall keep thy Law yea I shall observe it with my whole heart He that has the greatest measure of knowledge has reason to beg for more And â—hat which is an encouragement to prayer is the readiness of the Father of lights to give Wisdom liberally without upbraiding and likewise the promise he has made of his Spirit who is styled by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of wisdom and revelation Eph. 1 17. The Spirit searcheth all things even the deep things of God these are the truths of Christ in the Gospel and the Spirit reveals them which also could more have entred into the heart of men 1 Cor. 2
but afterward to Books but certainly both Memory and Books are little enough to preserve those things that should be remembred The Holy Ghost teaches better Deuter. 11 20. And thou shalt write them upon the door-posts of thine House and upon thy Gates yea Chap 17 18. The King himself was to write him a Copy of the Law in a Book that he might remember it the better The very writing of any thing fixes it deeper in the mind And therefore I should still recommend the writing of Sermons not only as a help to the memory but also as a good preservative from sleeping under Gods ordinance as also from gazing about to the great distraction of the thoughts at that Sacred imployment For alas how many excellent Doctrines Directions and Marks have you heard that are quite forgotten which a discreet use of writing might have preserved unto you b I have seen a large Common Place-Book of famous Mr. Bruâ—n filled with choice sentences out of good Authors and digested under fit heads for his own use being a private Gentleman 3. Custom or Vsing your Memories is an excellent way of improving tâ—â—â— Thus many wise persons charge their memories at the present and thereby strengthen them and then commit what they have remembred to writing when they come home that no time may wear it away For every Faculty is improv'd and strengthen'd by imploying it We say use legs and have legs and so use the memory and thou 'lt have a memory So if you oblige your Children and your Servants to bring you away an account of a Sermon or so much of a Catechism you will see that use and custom will make that easy which before they thought impossible I have seen some of an old mans girdle who could not read a word yet by the only help of a girdle which he wore which was hung about with some knotted points he could bring home every particular of a Sermon And therefore charge your memories with those things that are sit to be remembred and doubt not but use will make you perfect I purposly avoid discoursing of that which is call'd an Artificial Memory both because the inconveniences thereof are great and the handling of it unfit for a Sermon 3. The Spiritual Helps for Memory are these 1. Bewail your Forgetfulness There Reformation and amendment when it is sound begins The Jews say that when Adam look't towards Paradise he wept in the remembrance of his Fall I am sure we have cause to mourn and weep and weep again at the remembrance of it To consider not only the great guilt but the sad fruit of that Apostacy and that as in other particulars so in respect of our Memories which have born their share in that convulsion And we have cause to mourn also for all such excesses and follies which have concurr'd to make them worse wherein no man is guiltless so that though you may reckon a sorry memory but a small fault yet you will find that it is both the effect and the sign and the cause of much evil In so much that Idolatry and the worst Sins are in Scripture stil'd the forgetting of God Psal 9 17. c. Few of us would reckon it a small fault to have a Servant frequently neglect his business and run into Errors and still to excuse all by saying I quite forgot it For generally such forgetfulness is the effect of supine negligence and therefore we have the more cause to be humbled seriously for this Sin 2. Prayer is a second Help For every Good and perfect Gift whereof this is one is from above and cometh down from the Father of Lights Jam. 1 17. and therefore is to be sought by frequent and earnest Prayer which is the Golden Key to unlock the Treasures of Heaven to the needy soul O beg it then of him that as he sanctifies the Soul he would sanctifie this with the rest And you have a ground for your Prayer in that Joh. 14.26 where our Saviour hath said that the Father will send the Holy Ghost to teach us all things and to bring all things to our remembrance And this Spirit you may have for asking Luke 11.13 Your Heavenly Father shall give the Holy Spirit to them that ask him understand that God will grant your Prayer herein there being joyn'd with the same a due use of all other means on which earnest Prayer brings a Blessing And you must not only crave this in your solemn Prayers but also when you are reading or hearing you should dart up an Holy Ejaculation or short desire Lord write this Truth in my heart and bless it to me This is like the clenching of a nail And when you have heard a Sermon look the Chest with Davids Prayer 1 Chron. 29.18 O Lord keep this for ever in the imagination of the thoughts of my heart And be assured that God will hear the breathings of his own Spirit and give thee a Memory to serve thy turn 3. Diligent Attention If the mind wander in hearing the Memory will be weak in remembring Confine therefore your thoughts to the Holy Work you are about and fetch in your stragling Fancies with a hearty sigh Remember that Almighty God speaks to you by every good Book or Sermon that you read or hear every Chapter and Sermon is a Letter from the God of Heaven and directed in particular to you and you know we read with attention the meanest Letter that is directed to us and we observe every period of it The Gospel is our Saviours Will and Testament and how carefully doth every Child attend to every Clause in his Fathers Will Now the more diligent your Attention is the better you will remember As you know the greater weight we lay on the Seal the deeper Impression it doth make Holy David could say Ps 119.93 I will never forget thy Precepts for with them thou hast quickned me The Scripture the Sentence that hath quickned us we shall not easily forget when all the heart is engaged then all the head is imployed also And it is no marvel that divers remember so little when they are so palpably careless in hearing and their wandring Eyes do plainly discover their wandring minds 4. Due Estimation The more we love and admire any thing the better we remember it This is the reason given of Childrens remembring things so well because they admire every thing as being new to them And of old People the saying is known That they remember all such things as they care for For when we esteem and affect any thing the Affections work upon the Spirits which are the Instruments of the Memory and so seat things upon it Why is it that a Woman cannot forget her sucking Child because she doth vehemently love it and the like affection in us to good things would keep us from forgetting them And to this accord that saying of Mr. Guentianus Pag 25. That the best Art of Memory
reference both to the Way and to the End He led them on safely Psal 78.53 I do but allude to it Here 's no such Leader as Those the Prophet speaks of Is 9.16 The Leaders of this people cause them to err they that are led of them are destroyed Oh who then would not be desirous to be led by him The skilfullest faithfullest safest Guide the Traveller pitches upon O Christian wilt not thou do the same for thy precious and immortal Soul 5. The Advantages Benefits Blessings that attend and result from this Leading of the Spirit are great and glorious As to instance in a Few inward Peace and Comfort whereever the Spirit is a Leading Spirit there he is or will be a Comforting Spirit A Readiness to all Dutys of Holiness so as to do them spontaneously and with Delight Gal. 5.18 If ye be led by the Spirit ye are not under the Law i. e. so as in your Obedience to act from a servile Spirit and from the meer External Compulsions of the Law but having the gracious Conduct of the Spirit this will make you do all Freely with the greatest Promptitude and Alacrity Sonship to God so it here comes in as many as are led by the Spirit are the Sons of God As it leads to Conversion it makes us the Sons of God as it leads after Conversion it evidences us to be the Sons of God as has been already said If the Spirit be thy Leader God is thy Father And what a Priviledge is this John 1.12 1 John 3.1 And then as the Consummation of all comes the Glory and Blessedness of Heaven as the certain portion of such who are led by the Spirit Death and Hell are not more sure upon the leading of Sin and Satan than Life and Heaven are sure upon the leading of this Spirit God ever saves in Heaven such whom he leads on Earth Gal. 6.26 As many as walk according to this Rule mercy and Peace be upon them Thou shalt guide me with thy Counsel Psal 73.24 and afterward receive me to Glory All being put together and seriously weighed have I not said enough and enough to excite you all to attain and close with this Blessed Leading of the Spirit of God Much more might have been added by way of Motive but if what has been said will not prevail I despair of ever prevailing with you A Third Enquiry follows 3. Enquiry How may this Leading of the Spirit be attained What is to be done by us that we may be thus led by Him Answ In order to this take the following Directions 1. There must be the having of the Spirit before there can be the Leading of the Spirit This Order is founded in the Nature of the Thing We cannot expect to participate of the Spirits Operations such as are saving before we participate of the Spirit Himself Therefore pray attend upon the Gospel by which He is convey'd to Sinners and then when you have once received him he will not be * Non est spiritus sanctus otiosus movet Mentes et ducit Mel. Idle and Ineffective but an Operative and Leading Spirit in you 2. The Antecedent First leading of the Spirit must be had before there can be the having of his Subsequent and Secondary Leading That is to say He must First lead you to God by Conversion first bring you into a state of Grace and then way is made for his subsequent Leading and Direction When he has been a quickning Spirit in the infusing of a vital Principle into the Soul then succeeds this Act which I am upon And not till then for who will attempt to lead a thing that is dead This Method of the Spirit therefore must be regarded and comply'd with 'T is first Sanctification then Manuduction in the several Things contained therein 3. Be willing to follow the Leading the Motions of the Spirit He gives again and again his secret Guidance to you shewing what you are to do what not if this be followed and comply'd with he 'l continue it if not he 'l withdraw and leave you to follow the Conduct of your own Inclinations a sore Judgment Psal 81.11 12. My people would not hearken to my voice and Israel would none of me So I gave them up unto their own Hearts Lust and they walked in their own Counsel Oh dreadful Word The same will the Spirit do upon our rejecting or resisting of his Leading He may long strive but he will not always strive Gen. 6.3 If the person led shall once begin to struggle with him that leads him and shall refuse to follow his Guidance what is then to be done but to leave him to himself Continued rooted allowed Resistance to to the Spirit makes him so to cast off a person as to lead him no more His Initial Workings in this are to be closed with or he goes no further That one Act in the Leading of the Spirit viz. his Powerful Inclining of the Heart to comply with what he leads unto secures all the Rest If thou art an Opposer of the Spirit he will not be thy Guide Yield to Him and close with Him and he will not withhold this Grace from thee 4. Let your dependance be upon God and his Spirit for Guidance and Direction Would you have Him to lead you Oh let your Trust and Relyance be upon him and see that you renounce all confidences in yourselves He that thinks he has Wisdom or Grace enough in himself to order his Conversation aright shall never find the Spirit to be a Guide to him The meek will he guide in Judgment the meek will he teach his way Psal 25.9 VVhen a man is brought to this meek humble Frame then he is in the way of the Spirits Leading Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thy own understanding In all thy ways acknowledge him and he shall direct thy paths Christian Prudence Caution and Circumspection is our Duty but do we lay the stress of our Confidence upon that The steps of our strength shall be straitned and our own Counsel shall cast us down as he speaks Job 18.7 Mans goings are of the Lord how can a man then understand his own way Prov. 20.24 So long as thou thinkest thou canst go by thy self the Spirit will not take thee by the hand to lead thee 5. Pray much for this Grace of the Spirit It being a free and Arbitrary Act on his part he will be sought to for it and give it forth in that way which best suits with his Soveraignty Psal 25.5 Psal 5.8 Psal 31.3 Psal 139.24 Psal 143.10 How much was David in Prayer to God for this Lead me in thy Truth and teach me Lead me O Lord in thy Righteousness Make thy way strait before my face For thy names sake lead me and guide me Lead me in the way Everlasting Teach me to do thy will for thou art my
himself no more about us Oh take heed how you carry your selves towards him Not only upon Ingenuity Jer. 2.17 its base to be unkind to our Guid Hast thou not procured this to thy self in that thou hast forsaken the Lord thy God when he led thee by the way But also upon the account of self-Love for as we behave our selves to him so he will behave himself to us Ita nos tractat ut a nobis tractatur 3. Labour after the having of the Leading of the Spirit in an higher Degree and Measure than what as yet you have attained unto 'T is not enough meerly to keep it but there must be a Getting more of it As there should be a Rise in our following so we should press after a Rise in the Spirits Leading of us And that in a threefold respect that he lead us 1. More Extensively as to the Object 2. With greater Light and Clearness Power and Efficacy as to the Manner 3. With more Eavenness and Constancy as to the Duration and Continuance of it He guides you to Truth but does he guide you to all Truth He guides you unto Truth but does he guide you into Truth and is this his Constant and Continued working in you Oh this high Measure of it we should aspire at and pant after taking up with nothing short of it And so as to Holiness and Practical Godliness the same is to be endeavoured after There is indeed much Mercy in the lowest Degree of this Act and they that have the lest should be thankful but yet a fuller Proportion may and ought to be desired by every Child of God And surely they who experience what this Leading of the Spirit is never think they have Enough of it 4. So live as that it may appear to others that you are led by this Spirit Christians your Actions and Conversations should be such as may suit with the Spirit that leads you Such as may evidence to the world that you are not in pretence only but in truth and reality under a Divine and Supernatural Conduct Do we lay claim to this Oh then what Good do we do more what Evil less than Others do VVhat live in sin do Evil things be Proud Worldly Covetous Passionate Unclean Malicious Fraudulent and yet pretend you are led by the Holy Spirit Lord what an Indignity and Affront do you put upon Him what a Cheat and Fallacy upon your own Souls Pray never talk of This unless your Lives be Holy and Good For ye who are real Saints oh that you would oft think of this and look upon it as one of the highest Engagements to Circumspect Walking You that are Guided by such a Word without and such a Spirit within What manner of persons ought ye to be in all holy Conversation and Godliness 5. Be very thankful for this glorious Mercy Led by the Spirit admirable Love VVhat Thankfulness is due to Father Son and Spirit for it for all These have an hand though the last be more Immediately concerned in it VVhen you know not your way this Spirit shews it to you when you are weak and feeble not able to go this Spirit strengthens you I taught Ephraim also to go taking them by their arms Hos 11.3 VVhen Others are left to the Conduct of their Own Light Vnderstanding Inclinations which lead them to Sin and Death you are under the Conduct of this Gracious Spirit which leads you to Grace and Glory what cause have you to admire this Distinguishing Grace How great is the Fathers Love in this who as Fathers here when they send their Sons into Foreign Countreys and they themselves cannot be with them they send a Tutor or Governour with them in all their Travels to instruct and govern and take care of them Just so does your Heavenly Father do for you in and by his Spirit in this state of your Pilgrimage and absence from him How great is the Love of the Son in this for he has Purchased and now does Actually send this Spirit to be your Teacher Monitor and Guid. And how great is the Love of the Spirit too in this All his Operations carry infinite Goodness and Condescension in them but none more than this his tender and patient Guiding of us Should not all the Persons therefore be heartily sincerely and with the greatest enlargedness of Heart blessed and adored for it Especially considering how they design and aim at the exalting of Themselves by this very Act. As in the Miraculous Leading of the People of Israel out of Egypt through the Red Sea and so on set forth Isa 43. V. 12. that led them by the right hand of Moses with his glorious arm dividing the Water before them V. 13 14. that led them through the deep as an Horse in the Wilderness that they should not stumble As a Beast goeth down into the Valley the Spirit of the Lord caused him to rest so didst thou lead thy people for what end to make thy self a Glorious Name Surely so in that Spiritual and Gracious Leading that I am treating of the great God whether Essentially or Personally considered designs much Glory and Adoration to Himself And let him have it for he well deserves it from all that have any Experience of this Grace A Fifth Enquiry May such who are led by the Spirit fetch comfort from it 5. Enquiry Is this a solid Bottom for any to build Holy Joy upon Undoubtedly it is You who have it may rejoyce and that greatly For 1. It 's a clear Evidence a deciding Argument of your being the Sons of God And what a Soul-rejoycing Priviledge is that Sons of God this assures of dear Affection tender Care strong Protection constant Provision free Access to God ready Audience of Prayer a gracious Presence in every Condition a favourable Acceptance of all Duties a good Inheritance and Portion and what not All These Blessings are yours if ye be the Sons of God and so you are if led by the Spirit Oh then what a Ground of Comfort is this 2. As 't is a certain Evidence of Sonship here so 't is a certain Pledge of Heaven and Salvation hereafter And that both upon the account of the Relation which it instates in For if Sons then Heirs Heirs of God and Coheirs with Christ Rom. 8.17 And also upon the account of the Leading it self For whereever that is as 't is in Order to Salvation so this Salvation by it shall certainly be obtained Never did any perish that liv'd under the Spirits Guidance and Conduct God ever saves where the Spirit leads All that he guids come safe to the End of their Journey to their Eternal Rest 3. Besides the Things which are wrap'd up in this Leading besides the Matter and Manner of it all of which carry in them Ground of the highest Joy consider but two things Further about it 1. That it is Abiding Permanent Continuing The Spirit does not lead and
some few particulars 1. It is an Union of Believers with God with the Father and the Son not an Union of Believers among themselves at least not this only For the Union expressed in those first words that they may be one is declared or illustrated in these following as thou Father art in me and I in thee and so is the same Union with that in the last words which is taken to be an Union with the Father and the Son that they may be one in or with us or else the words here used to illustrate one thing would not illustrate that but another That they may be one how as thou Father art one in me and I in thee so they may be one in us Besides the same words in effect are used ver 22. that they may be one even as we are one and the same explained immediately ver 23. I in them ver 26. I in them by which without question Christ both here and elsewhere expresses the Union of Believers with himself though I will not deny that the Union among Believers themselves may be included being a consequent of the other and that which Unites them with Christ unites them among themselves 2. This Union hath some resemblance of that between the Father and the Son that they may be one as thou Father art in me and I in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as denotes not any thing of equality but only something of likeness That we may know what of resemblance there is we must inquire but very modestly as becomes those who are so much in the dark how the Father is said to be in the Son and he in the Father For this purpose Christ may be considered either as God or as Man As God he is in the Father and the Father in him or which is the same he is one with the Father because they are of one and the same Nature and Essence the same Infinite Excellencies and Essential Perfections that are in the Father are also in the Son upon this account the Son is said to be in the Father and the Father in him Joh. 14.10 11. Believest thou not that I am in the Father and the Father in me Believe me that I am in the Father and the Father in me so that he that hath seen the Son hath seen the Father ver 9. and he that hath known the Son hath known the Father ver 7. because they are one and the same in Nature and Essence the very same as to all divine perfections And thus the Father and Son with the Spirit are said to be one 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one one in Essence and all the perfections which are Essential to God though distinct in personality and manner of subsistence There is an Essential Union between the Father and the Son as he is God no such Union must be imagined between them and Believers the distance is no less than infinite and if there can be any resemblance it must be very remote If we consider Christ as Man he may be said to be one with the Father and is so because the same Spirit which is called the Spirit of God and the Spirit of the Father dwells in the Humane Nature of Christ Matth. 12.18 Joh. 3.34 And this may help us better to apprehend how we may be said to be one in or with the Father and the Son Therefore 3. The most intelligible way of expressing this Vnion which I meet with is this believers are said to be one with the Father because that Spirit which proceeds from him and is called his Spirit is in them They are said to be one with the Son not only because that Spirit which proceeds from the Son and is called the Spirit of Christ resides in Believers but because the same individual Spirit which dwels in the Humane Nature of Christ dwels also in them 1 Cor. 6.17 He that is joyned unto the Lord is one Spirit he that is one with the Lord hath one Spirit with him he is quickned and acted by the Spirit of the Lord dwelling in him They are not one essentially as the Father and the Son are one being of one and the same Essence nor one personally as the Divine and Humane Nature of Christ being united in one person nor one morally only as he whose Heart cleaves to another by love is one with him but one spiritually or one Spirit because one and the same Spirit is in both So elsewhere our Union with God and Christ is said to be by the Spirit in us Eph. 2.22 In whom you also are builded together for an habitation of God through the Spirit We are in Christ and God is in us as his habitation as those in whom he dwels how through his Spirit By his Spirit dwelling in us as it is expressed Rom. 8.9 10 11. But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ he is none of his and if Christ be in you and if the Spirit of him that raised up Jesus from the dead dwell in you c. Ye are Spiritual if the Spirit of God dwell in you but if any man have not the Spirit of Christ he is none of his none of his Members not united to him but if Christ be in you as is before signifyed by the Spirit of God dwelling in you c. So that this Union by the Apostles account consists in the Spirits dwelling in us and it will be farther cleared by shewing how the Spirit dwels in us 4. The Holy Spirit by virtue of whose inhabitation Believers are said to be united unto the Father and the Son dwells in them as a Principle of Spiritual Life and Motion quickens them to a new Life and all the acts of it There are some who will not have the person of the Holy Ghost to be in the Saints but I know not how this can be denyed without denying either the immensity or personality of the Divine Spirit For if he be a person and if he be every where his person will be present and reside in them It is true upon this account meerly nothing singular is ascribed to them for his person is not with them only but every where The peculiarity of this priviledge lies here that he is in them as a principle of spiritual Life and motion and thus he is not in any other Creature on Earth he quickens and acts them as a vital Principle like as an Humane Soul united unto the Body gives it Life and Motion suitable to its Nature so does the Spirit of God taking possession of the Soul of a Believer enliven and act it with the Life and Motions of a Divine and Spiritual Nature Not that the Spirit is united to the Soul as the Soul
is with the Body for these united make one person whereas the personality of the Spirit is incommunicable but that the Holy Spirit performs such Offices in a believing Soul as have some resemblance and are some way correspondent to what the Soul does in and for the Body and which the Scripture expresses in like terms and this we find frequently the Spirit is said to quicken and act those in whom he dwells they have new life and motion by his inhabitation Rom. 8.11 But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you The Apostle having signify'd in the former verses that our Union with God and Christ is by the Spirits dwelling in us he expresses what may be expected from this inhabitation Christ's Spirit dwelling in us will quicken our mortal bodies will be a principle of Life in them quickning them to a new Life a Life of Holiness The same Spirit as he quickens so he acts those in whom he dwells who are therefore said to be led by him ver 14. For as many as are led by the spirit of God they are the sons of God they are excited directed enabled to act like the Children of God by his Spirit dwelling in them so Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them the Spirit which I will put within you shall make you active in my wayes So much for the first Proposal II. What encouragement have we from Christs Prayer that this Vnion II. Observ and the Blessings relating thereto shall be vouchsafed Answ Our encouragement in general is the full assurance given us that his Prayer is prevalent for what he desired the particular grounds of this assurance are more particular encouragements There are several things requisite to a Prayer which when they concurr the Word of God assures us that it will prevail 1. When the things desired are according to the Will of God 1 Joh. 5.14 2. When the Person praying hath a special Interest in God and duly improves it There are some whom the Scripture declares God will not hear Joh. 9.31 Psal 66.18 Prov. 28.9 3. When the persons prayed for are such as the Lord hath some particular favour or respect for There are some for whom the Lord will not hear the best of his Servants interceding on their behalf Jer. 7.16 11.14 14.11 Now in the Prayer of Christ there is a concurrence and that in a transcendent manner of all those things that render a Prayer undoubtedly prevalent 1. The things that he prayed for were consonant to the Will of God in every instance He knew what was the Fathers Will in its full extent and discerned it with the greatest clearness and certainty for as he is God he is one with the Father of one and the same Essence and Will and as he is man he had in him all the treasures of Wisdom and Knowledge a fulness of the Spirit of Revelation so that he did perfectly apprehend what was the good and perfect and acceptable Will of God He did not only know this in particular instances by general rules of Scripture as we do but had the conduct of an Infallible Spirit and that alwaies not sometimes only and in some things as holy men of God the Prophets and Apostles had it but in every Act and Word And as he perfectly and infallibly understood what was agreeable to the Will of God in all points so he gave himself up intirely to the most exact observance of it without varying without the least shadow of mistake or deviation This was the end why he came into the World Joh. 6.38 This was his constant practice Joh. 5.30 in his Sufferings and Actings and in his Prayers this was his delight Joh. 4.34 Now since he presented nothing in his Petitions but what was his Fathers own Will desired nothing but it was his Fathers Will to grant we may be as certain that his Prayer was granted as we are sure that the Lord will comply with his own Will For the Second It will be apparent by shewing who it was that prayed and how he prayed of which take an account in some particulars 1. This was the Prayer of the Man Christ Jesus who was Holy Harmless and separate from Sinners he was a Lamb without spot or blemish and so was this Offering the pure Eye of God could see no blemish in him or it His requests were not prejudiced by any antecedent guilt nor tainted with any impure mixture either apparent or secret nor chargeable with the least defect in Fervour Faith Affectionateness c. It was a sinless Prayer in all respects and so such a Prayer as was never offered to God on Earth since the Foundation of the World and Sins entring into it It was not liable to the least exception no not at the Tribunal of strict Justice and so could not but be acceptable and prevalent Nay it was not only clear from every the least speck of sin but was the product of admirable Holiness such as is not to be found in the Holyest Soul or Spirit Saint or Angel He had it in larger measures in an higher degree and in a more excellent way Some tell us that if all the Holiness that is in all the Angels and Saints were united in one subject it would fall short of that which is in Christs Humane Nature However it is taken for granted that the capacity of his Soul was wonderfully enlarged by its personal Vnion with the Godhead far beyond the capacity of any other finite-Being and all this capacity was wholly filled with Holiness it pleased the Father that in him should all fulness dwell and God gave not the Spirit by measure unto him Joh. 3.34 Saints and Angels receive it as Vessels of small measure but in Christ it is unmeasurable Now all this Holiness was exerted in this Prayer and diffused through it Grace in him was not acted sometimes intensely sometimes more remisly for remisness seems to import some culpable effect but was put forth on proper occasions and particularly in this Prayer in its full power and vigour Upon this account this Prayer was the Holyest Offering that ever was presented to the most Holy God either on Earth or in Heaven and therefore could not but be most acceptable to him and accordingly prevalent and succesful 2. It is the Prayer of him who is God of him who is God and Man in one person As the Blood of Christ is said to be the blood of God Act. 20. by the same reason the Prayer of Christ may be said to be the Prayer of God And though it be properly the Act of Christ's Humane Nature yet this Nature being personally united with the Godhead it is upon that ground duly ascribed to
contending with its Father Upon this Principle our Lord Christ built his resignation in the Text. 'T is impossible to submit willingly to the pleasure of an Enemy Enmity excludes submission Rom. 8.7 let there be a sense of reconciliation and resignation will follow 2. We must be exercised in the mortification of pride and passion For pride will swell and passion tumultuate they who are used to have their wills shall find it hard if not impossible to let God have his without reluctancy No self-will will tumultuate against God himself according to custom You know how it was with peevish Jonah I do well to be angry with proud Joram this evil is of the Lord why should I wait upon him any longer And how with Pharaoh Exod. 5.2 they were persons used to have their wills When the Devil desired God to afflict Job chap. 1. 11. 2. 5 he presumed that Job having had much prosperity could not bear a great cross without flying in God's Face Consequently 3. If we have been inured to sufferings the Task is easier yet Lam. 3.27 28. Paul was accustomed to afflictions and see what he saith Acts 21.13 Phil. 4.11 12. 4. Keep the sense of your own great sinfulness upon your hearts This will stop your mouths when you would complain of the holy hand of God upon you Lam. 3.39 wherefore doth a living man complain I will bear the indignation of the Lord saith the Church elsewhere because I sinned against him 5. Christ pray'd himself into this frame Jo. 12.27 28. The more impatient and discontent we be the more need of Prayer Christ did not tarry till the hurry were over but cryed to his Father while it continued And observe How he Prayed and what He Prayed brokenly and uttered the Sense and very Case of his Soul No matter how abrubt the Prayer be so it be the Representation of our Hearts Thus did David Psal 61.2 Where doth he Pray in Banishment When when his Spirit is overwhelmed How doth he Pray he Cried Thus Hannah Prayed her self composed Remember Resignation is the work of the Spirit of God and therefore you must plead for it before you have it 6. Subdue your Carnal Reasonings by the Reasonings of Faith So did Holy David when the Flesh had Reasoned him into Impatience he went into the Sanctuary and was composed Psal 73.16 17. And to help in this Combat between Faith and Sense take these following Considerations 1. That all things are good from Gods Will. I am sure all Providences be They are good because he Willeth them Psal 119.68 Thou art good and thou doest good Himself is good and Will therefore are his ways good also No matter what Sense and Reason say God cannot do amiss And therefore Jeremy lays down this as a Principle before he dare Argue about Gods Judgments Chap. 12.1 And so David Psal 73.1 So Hezekiah 2 Kings 20.19 2. That what becomes God to do or order becomes us to suffer If God bring the Affliction we may bear it If it be for his Glory it cannot be for our Disadvantage God will not do what is Evil and we may very well submit to what is good Job 1.21 3. 'T is our Folly and Bruitishness when there is any Impatience of Gods Will. Jonah was Mad with Passion when he told God he did well to be Angry at the Dying of the Guord Jonah 4.9 Psal 73.21 22. 4. That God hath managed as unlikely Providences for the good of his People as these that he is bringing upon us and having such experience of his Wisdom and Faithfulness 't is reason we submit especially having the Promise too Rom. 8 28. 5. That when there is a contrariety of Will between Two Parties the Best the Wisest the Holiest should carry it If either God must not have his Will or we want ours 'T is all the reason in the World we should submit and imbrace the Cross patiently Methinks there should be no Debate about this matter 6. That God will be Glorified Levit. 10.3 This silenc'd Aaron and what are we This was Answer enough to Christ himself in the Text and are we too good or too proud to acquiesce in it 7. That God is Glorified upon others on harder Terms then any proposed to us Our Cup is nothing so bitter as the Lord Jesus's was nor like that of the Primitive Christians and Martyrs then and since They were scourg'd with Scorpions we in comparison but with small Rods. 8. Lastly That submission breaks the Blow God will not contend with a resigned Soul Satis est prostrasse But his Day falls heavily upon the Unquiet Proud and Obstinate With the froward he will behave himself frowardly Read Isa 2.11 12. As Incouragements to Resignation Consider 1. This frame is a greater Blessing then Deliverance Christ chose it rather then that the Cup should pass away And the Father rather granted it Certainly what the Father and Son preferred is best 2. This once attain'd Sufferings are Free-will-offerings Now Affliction is not an Absolute Necessity but the Souls Choice And what an Honour is it to be willing persons in such an hard case If we submit willingly we have a Reward if not a necessity of suffering however lies upon us to allude to 1 Cor. 9.16 17. David acknowledged that God put a special Honour upon him and his People when they offered willingly 1 Chron. 9.14 How much greater Honour is it to offer our selves to the pleasure of God in a suffering-season 3. This is evidently the Duty of the Day Fear is on every side The Fury of Bruitish Men is very high many of our Brethren are already opprest and bear it quietly God calls us to resignation to his Will in all Providences and aloud by the Voice of his Word And Refuge fails us Why that we may have no possibility of Evading this Duty And being it s now seasonable it should be beautiful and desirable in our Eyes Eccles 3.11 4. If we resign to the Will of God Faith shall be kept alive and our hold of our relation to and interest in God continued Christ in the height of his Sufferings could call God his God and commit his Spirit confidently into his hands Psal 31.5 5. If we survive and out-live the Storm God will make us eminently Vessels of Honour 1 Pet. 5.7 What great persons were Abraham and Isaac after they had resolved themselves into the Will of God Gen. 22.16 c. Nay the benifit thereof extended to their Posterity for many Generations What a blessed end had patient resigned Job James 5.11 6. If we Die in this Frame and Day according to the Will of God it shall be no loss but infinite advantage Isa 57.1 2. See it in David and Christ Psal 16.8 9 10. After Paul had submitted himself to the Will of God and the Lord Jesus Acts 20.24 21.13 How confident was he at his Dissolution and in what a Tryumphant Frame do we find him 2 Tim. 4.8
't is next to impossible to be too shye of Sin unless when Satan frights us into the omission of some duties for fear of the Sins that inevitably cleave to them In short I would have you understand this Instance to referr to Sins past not future to Sins already committed that there 's no other possible way of undoing what 's done but by Repentance not of Sins not yet committed as if I gave so much as the least encouragement to so much as the least Sin Thus understanding the instance I dare say it over again Serious Godliness will force something of good out of the Evil of Sin These are the Persons that cannot forget the Wormwood and the Gall of their Mortification x Lam. 3.19 20. their Soul hath them still in remembrance and is humbled in them These are the Persons that put a due estimate upon pardoning Mercy and love Christ the more for the more Sins he hath forgiven them As Christ said of Mary Magdalen y Luke 7.47 Her Sins which are many are forgiven for she loved much but to whom little is forgiven the same love little The Blessed Apostle that brands himself for the chief of Sinners z 1 Tim. 1.15 before Conversion dare own it that a 1 Cor. 15.20 he laboured more abundantly than all the Apostles after his Conversion and 't is peculiar to him to coyn words b Rom. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Tim. 1.14 to magnifie the Grace of God in Christ Christians I beseech you let not any one take encouragement hence to Sin but let the worst of Sinners take encouragement hence to repent What thô thou hast been one of the vilest wretches upon earth thou mayest through Grace be one of the highest Saints in Heaven and the sense of what thou hast been may promote it The rising ground of a Dunghill may help to raise thy flight towards Heaven Once more Thô to your own Apprehension you have no Faith at all to believe any one word of all this nor any skill at all to know what to do yet Serious Godliness will make all this good to thee Here you see I take it for granted that one may be seriously godly who in his own present Apprehensions hath no Faith at all nor skill at all for any thing that is Spiritually good many may be in this like Moses their Faces may shine their Grace may shine to others and they themselves not c Exo. 34.29 know it Many that are dear to God live many years in the growing Exercise of Grace and yet dare not own it that they have any at all God bestows the Faith of Assurance upon those of his Children that are not able to bear up without it mistake me not as if it were not every ones duty to seek it and a great Priviledge to have assurance when others of his Children which have a stronger Faith live and 〈◊〉 without it To give you an Instance beyond all instances Our 〈◊〉 Jesus Christ who 't is certain could not want assurance yet died in as great desertion as 't was possible to befall him d Mark 15.25 with Mat. 27.46 When he had hung six hours upon the Cross He cried with a loud Voice My God my God why hast thou forsaken me q. d. This is beyond all my other Torment And when he had cryed again with a loud Voice with a vehement affection and a strong Faith e Verse 50. he lay'd down his Soul But what was that he spake with such vehemency the second time f Luke 23.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father into thy hands I will commend my Spirit I will depose my Soul with thee I will thrust it into thy hands Now that Jesus Christ was under this unexpressible Desertion during the three hours preternatural Darkness 't is more than for the best of Christians to be so during their whole life which doth more than prove what I asserted That a Person of great Grace may be so much in the dark as not to see he hath any But what must he do in this case Can Serious Godliness afford any Relief Christians pray mark it these Persons they are and through Grace cannot but be seriously Godly and their serious Godliness finds 'em work enough and support enough to keep 'em from sinking They daily do what they complain they can't do g Isa 50.10 They do fear the Lord they fear nothing more than sinning against him they do obey the voice of his servants there 's none receive Instructions more Obediently thô they walk in Darkness they 'l never follow a false Fire if they have no light from God they 'l have none from any else They do trust in the name of the Lord they lye at Gods foot let him do what he will with them they do stay upon their God they come up from h Cant. 8.5 the Wilderness of the World leaning upon their beloved Religion is the whole business of their life and comparatively they do nothing else And thô they have not ravishing Comforts they have that Peace that exceeds i Phil. 4.7 all understanding that is meerly humane and that doth guard their hearts and minds through Christ Jesus against all the Stratagems and Fiery Darts of Satan Their State is good their Souls are safe and they can't but be happy in both Worlds And thus I have endeavoured to be so practical in the Doctrinal part that there needs but little to be added for the Application the Lord make that little to be like Chymical Spirits to be more effectual than a greater quantity Rouze up your selves to do your part that it may be so Vse 1 Set your hearts upon Serious Godliness This must be the first Use for you can make no Use at all of this Doctrine till you have made this Use of it Every thing without this is but an abuse of it you do not only wrong the truth but you wrong your selves what ever you say or do about it till you make it your business to experiment the truth of what hath been spoken in its Commendation and this I can assure you never any one repented of his down-right Godliness Therefore live in the practice of those plain Duties without which 't is in vain to pretend to Religion e. g. Daily read some Portion of the Old and New Testament not as your Child reads it for his Lesson but as 〈◊〉 Child reads it for his Profit Be more frequent in Prayer not as those that pass their Prayers by number but as those that pour out their Hearts to God in Holy fervour Let your thoughts be so fill'd with Heavenly Objects that you may in some respect make all things such you think of Discourse of the things of God not in a captious or Vain-glorious manner but as those that feel the Truths they speak of Receive the Sacrament not as a Civil Test but as sealing that Covenant
Heart such as that is such he is now if a mans chief work be about his heart to watch that to purifie that to suppress the corruptions of it to reduce it into order and keep it in ordâ—â— to bring it into an holy frame and maintain it in such a frame when he hath so much reason for it it cannot be the effect of Fancy or a meer pretence 4. Let Grace influence you in all you do even in your ordinary Civil actions do all graciously do your common work as your Duty labour in your Callings enjoy your Refreshments visit your Friends make use of your Recreations with a sense of Duty and an eye to God do all as commanded by him and with a respect to his Glory and your own Salvation in a word Interest God in all let all be done by his Grace as the ruling and directing Principle and when ye find it so powerful ye may well believe it to be real 5. Labour to out do all you ever did while in a state of Nature Think what have been the highest actions you have ever been put upon not only by Fancy or humour but by the best Reason you then had by natural Conscience or good Education or legal Convictions or any present impressions from things without and then make it your business to outdo them all labour so to act as nothing less than a settled principle of Holiness in your Hearts could ever make you act living in the Love of God delighting in his wayes rejoycing in Christ Jesus mortifying your beloved Lusts your most secret or most pleasant or most creditable or most profitable Corruptions renouncing all trust in your own Righteousness when yet you do your utmost to work Righteousness are such acts as nor meer nature nor any thing in Nature can reach unto and for any to say that Fancy can put a man upon so acting is it self the veriest Fancy 6. Keep an even Course of holy walking in the most different or contrary Conditions If you can hold on in Gods wayes when most disheartned in them Serve him never the worse for his Afflicting you walk holily when you have least of the Comfort of Holiness not only keep to God when the World is against you but you fear he is himself against you trust in him when you think he is slaying you follow him when he withdraws from you and on the other side not abuse his Goodness not grow wanton with his Smiles not presume upon his Encouragements if the taste of Gods graciousness k 1 Pet. 2.3 whet your desires after him his Comforts do not cloy you nor dull you nor make you grow more loose or slack in his wayes if when you rejoyce most in God ye rejoyce most in his work the Comfort of your Hearts purifies and spiritualizeth your Hearts so that the more ye enjoy of God the more ye do for him and so in a word all Gods dispensations help you forward in his wayes his Rods drive you on his Gifts draw you out and both further your Progress in Faith and Holiness neither his Consolations puff you up nor his Corrections cast you down so as to abate your Affections to him and care of pleasing him you can love the Lord and his Holiness and fear the Lord and his Goodness l Hos 3.5 love him when he Frowns and fear him when he Smiles this will certainly speak the reality of that holy Princiâ—â—â— which is in you nothing not real could ever have so real so great effects upon you 7. Be much in the exercise of those Graces which have least affinity with your Natures least footing in them and in mortifying those Corruptions which your Natures are most inclined to and that will evidence a real change in you and a real Principle Some Graces may be further off from your natural tempers than others be more in the exercise of them and some Corruptions may be more agreeable to them so in some Pride is in others Anger in others Fear be sure exercise your selves especially to beat them down go contrary to the stream and current of your own inclinations it must be something more than a Fancy that can either outdo the best of nature or mend its worst Mans Fancies usually have some foundation in their tempers and dispositions and therefore as their tempers are various so are their Fancies too some carry them one way some another but for the most part it is for the promoting or gratifying some natural inclination and then that which crosseth such inclinations most is most like to be something constant and fixed Fancy will hardly overcome Nature in a wrathful man and make him become meek and gentle nor make one that is dull and phlegmatick active and zealous nor a proud person humble nor a churl liberal though where Grace meets with a good disposition it makes the greater shew as suppose gracious Meekness in one who hath already a natural meekness yet the power of Grace is especially seen in its influence upon such inclinations in mens natures as are most contrary to it when it corrects them regulates them or makes men act most oppositely to them And that which thus rectifies the most crooked dispositions sweetens an harsh Nature moderates a furious one elevates a dull one whatever it be it is more than a Fancy 8. Labour to act to such an height of Holiness and walk so closely with God that ye may have some sensible Communion with him in Duties and Ordinances that you may see his Power and his Glory in his Sanctuary Psal 63.2 May tast his Graciousness 1 Pet. 2.3 David did tast sweetness in the Word Psal 19.10 and why may not you Why may not the spiritual senses of a Believer an enlightned Understanding and renewed Conscience take as real pleasure in spiritual Objects as his natural Senses may in natural ones God may beam in his Love into your Souls shed it abroad in your Hearts m Rom. 5.5 make you tast its Sweetness and feel its Power chearing up your Spirits and filling them with Joy unspeakable and glorious n 1 Pet. 1.8 the Father may come and the Son come and manifest themselves to you and take up their abode with you o Joh. 14.21 23. so that you may say in the joy of your Hearts This is the Lord and we have waited for him this is our God and he will save us p Isa And if you experience this in your selves in your conversing with God in his Ordinances find something you never found any where else and can scarce express or make others understand that have not felt the same like the white stone with the new Name which none knows but he that hath it Rev. 2.17 You will find Gods Consolations carry their own Evidence along with them and speak their own reality they have something Divine in them such a Stamp of God upon them that they will satisfie your Hearts
and perfect Love because our Souls find rest in God only St. Bernard makes four degrees of our Love to God 1. When a man loves Himself for himself but herein he can have no rest nor content for it is not to be found in him 2. When he loves God for himself and not for God when he would have God make him happy 3. When he loves God for God himself as judging him most worthy of all love 4. When he loves himself and all things else for God only and is therein satisfied desiring nothing more This is indeed to love God when we love him for himself and our selves and all other things subordinately unto God in him and for him only Our Soul as Noahs Dove hath no rest till it return to this Ark. This Injoyment satisfies Psal 17. ult ye shall be abundantly satisfied Psal 36.8 9. because it is the water of life which being once drunk of quencheth thirst for ever I conclude all with this that considering the Circumstances into which we are cast it is our Duty Wisdom and Priviledge to keep our selves in the Love of God from the transcendent Advantages we have by it above the love and favour of men which is hard to get and yet not worth the pains when gotten yea when gotten it is as hard to keep and yet not worth the keeping yea it is easily lost and better lost than kept Therefore never labour to keep thy self in the Love of Men by which thou mayst lose the love of God but keep your selves in the Love of God and that will keep you safe here and for ever The Lord gives it as a Reason why he would not cast off his People though he threatned them as if he would do it Hos 11.8 9. Because saith he I am God and not Man It is not after the manner of men to be constant in their Love but is like Himself and never breaks off or keeps in his Love Ezek. 16.5 6 7 8. The Lord will be called Husband of his People and is he not the best and dearest in the World Doth he take any People or Soul to Wife for rare Beauty or rich Dowry Alas there is none Did he not find us in our gore-blood and yet loved us when such vers 8. Now whom he loves he cleaves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.24 Ephes 5.31 Thus he that is joyned to the Lord is one Spirit 1 Cor. 6.16 The word is glued to shew the close Union of divine Love Pray then to God for the Holy Ghost which he hath promised to give to them that ask that he may shed abroad the love of God in your hearts 2 Thess 3.5 Rom. 5.5 for hereby you will keep your selves in the love of God Quest What may gracious Parents best do for the Conversion of those Children whose wickedness is occasion'd by their sinful Severity or Indulgence SERMON VII MAL. IV. 6. He shall turn the hearts of the Fathers to the Children and the hearts of the Children to their Fathers THis intricate Text propos'd to me on which I preacht speaking but indirectly and by consequence only as I then said to the Question propos'd upon mature deliberation I have thought good to adjoin Another which I conceive looks with a more direct aspect on both the parts of our Bipartite Question Viz. EPH. VI. 4. Ye Fathers provoke not your Children to wrath but bring them up in the Nurture and Admonition of the Lord. AS Malapertness frowardness sauciness self-will stubbornness sullenness disobedience yea contempt and scorning of Parents specially the more indulgent and weak are Vices too common with Children and Youth So on the other side Parents unless modell'd and confirm'd by the Word and Spirit of God are very prone to fall into one of these two extreams either immoderate severity and rigid abuse of the Parental Authority or fond indulgence and sinful neglect of just and discreet discipline Against Both these extreams our Apostle doth here Arm and fortifie gracious Parents by instructing them how equally to hold the Ballance and Discreetly to manage the reins and rudder of their Parental Power and Discipline so as they may not provoke their Children to a just disgust and wrath on the one side nor expose themselves to a base contempt and scorn on the other And this he doth 1. By forbidding a Vice Ye Fathers provoke not your Children to Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram ad irae exuberantiam ne provocate ne irritate q. d. Fathers I know your Children are apt to be Vain rash foolish disobedient stubborn able to roil the most sedate Spirit to try the patience of a Job and 't is fit yea necessary that you admonish reprove rebuke chastize them but yet take heed that while though they provoke you to a just displeasure you by an unjust abuse of your just authority in a too strict rigid immoderate severity against them give your offending Children any just occasion of or urgent temptation to any sinful anger or inveterate wrath against you whilst you are correcting for one sin do not provoke them to commit another Whilst you are plucking them out of a gulph do not dash them against a Rock Fathers provoke not your Children to wrath But Observe we here the Apostles prudence Having vers 1 2 3. allotted to Children their share viz. Obedience Children obey your Parents in the Lord and backt it both with divine Precept and Promise the just consequence seems to require that he should have invested the Parents with Command and Government for their Portion but he fairly waves that and as supposing he had sufficiently fixt the Parents Authority by putting their Children under the yoke of Obedience he now consults the childs interest or rather the mutual comfort both of Parent and Child by advising Parents to use the Power that God had given them moderately and tenderly on the one hand he sweetens the Obedience of the Child on the other tempers the Authority of the Parent That the precept of Obedience may not fright the Child nor the Prerogative of Power swell the Parent let them both know The child that he is in subjection and must obey but then 't is his Father who either doth or should love him and the Father that he hath Authority and may command but whom 'T is his Child whom he must govern with that tenderness as not in the least to provoke Thus by forbidding a Vice 2. By enjoining them the contrary Grace or duty But bring them up in the Nurture and admonition of the Lord. Children as they must not be provoked to wrath so they must not be indulged in folly As they must not be discouraged so they may not be cocker'd Our Children naturally are too too like the wild Horse or Asses colt who if they once begin to know their strength and get the bit between their Teeth will first cast their Rider and then run in a full
thee and give in this as their Just and unanimous Verdict that thou art guilty of the death of Father and Children of Priests and People of the captivity of the Ark at least if not the destruction of Religion By this time I suppose your Ears and Hearts may be full if not loaden If not take the third and last and that who is but 3. DAVID who was no less unhappy in than indulgent to three of his Children Adonijah Amnon Absalom 1. Adonijah is much made of greatly Cocker'd his Fathers darling and delight from his Infancy his Father David had not displeas'd him at any time do he what he would no not in so much as saying Why hast thou done so 1 King 1.6 And well might the cocker'd youngster think since he had got the Throne of his Fathers Heart 't would not be so high a leap to usurp the Throne of his Fathers Kingdom ver 5.25 and that whilst his Father was yet living specially since his elder Brother Absalom was now dead but yet he might have remembred how that Phaeton fell nay more thô he knew that his Father according to Gods special Appointment had declared Solomon to be the Heir apparent of his Crown and Kingdom For all this David did or durst not reprove him No. His Treason is no such great matter but a light thing and to be lookt upon only as the brisk effort of a vain if not a gallant Spirit For all this yet not such a word from David as Why hast thou done so Adonijah Well if the fond Father will not the Wise Son shall and will make this vain fondling know himself especially when his subtil ambition so far discover'd it self in asking Abishag the Shunamite Davids Concubine by creeping into his Fathers Bed to make his way to his Brothers Throne This Solomon was well aware of and commands him to be put to death as a Just reward of his old practis'd and new intended Treason 1 Kin. 2.25 There 's Adonijahs exit 2. The next is Amnon guilty of Incest with his own Sister yea and this incest committed with rape 2 Sam. 13.14 Amnon a person to be anathematiz'd by the whole Congregation Deut. 27.22 and to be punisht with Death Lev. 20.17 But what doth David do in the Case The Text saith When King David heard of all these things he was very wroth ver 21. 1. But was that all Alas what was that but a great flash and noise without a Bullet and this Absalom that ravisht Virgins own Brother deeply resents and is resolv'd upon a Just revenge ver 22. Certainly the incestuous Son might justly have expected more than a suddain Aguish fit of hot displeasure of a Father viz. The danger of the Law the indignation of a Brother the shame and out-cry of the World 2. What a stab in the Heart a Sword in the Bowels must this needs be to Tamars Father David whose command out of Love to Amnon had cast his dearest Daughter into the Den and jaws of this Lyon ver 7. What an insolent affront must he needs construe this to be offer'd by a Son to a Father that the Father shall be made as it were a pandar of his own Daughter to his own Son 3. David that tender Father that lay upon the ground and would eat no bread for the sickness of a Child which yet was but the spawn of an Adulterous bed How vexed enraged inflamed must he needs be with the villany of His Son with the Ravishment of his Daughter both of them more deeply wounding than many deaths What revenge can he think of for so hainous a crime less than death and that in its most bloody dress 4. And yet what less than death is it to this indulgent Father to think of a due revenge Rape was by the Law of God capital Deut. 22.35 How much more when seconded with Incest Anger thô never so hot and eager is not punishment enough for so high so complicated an offence Such mild injustice is no less provoking to Heaven and perilous to a Common-wealth than the fiercest cruelty For ought I know the blood of Souls murther'd by foolish Pity cries as loud in the ears of divine Justice as the Blood of Bodies slain by cruel Severity And yet this is all we hear of from so indulgent a Father unless perhaps he makes up the rest with Sorrow and so punishes his Sons miscarriage on himself v. 37. But 5. If David perhaps out of the Consciousness to himself of his late Adultery and Murther will not punish this horrid fact his Son Absalom shall And that not so much out of any Zeal or of Justice as desire of Revenge 2 Sam. 13.28 29. See Amnon there weltring in his blood murther'd by Absaloms command when he was drunk and so for ought we Know Soul and Body sunk at once and that eternally One Act of Injustice draws on Another The injustice of indulgent David in not punishing the Rape of Tamar procures the injustice of Absalom in punishing Amnon with Murther That which the Father should have justly reveng'd and did not the Son revengeth unjustly However in all this the Lord the Supreme Judge is Righteous To reckon for those Sins which humane Partiality or Negligence had omitted and whilst he punisheth Sin with sin to punish sin with death Had David called Amnon to a severe Account for this unpardonable Villany the Revenge had not been so desperate Thus to Davids Horror fell Amnon The third and last that brings up the Rear of those Serpents that lay so warm in Davids Bosom was that great Gallant the glistring Minion of the Court 3. Absalom Absalom the Murtherer Absalom the Rebel and yet for All that Absalom the Beloved 1. Absalom the Murtherer and that of his own Brother Amnon as we have heard that for two full years had sat close brooding the deepest Revenge Having dispatcht his Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away he flies to Geshur and for three years hides and shelters himself in his Grandfathers Court 2 Sam. 13.34 37. 3.3 But doth not David post his Embassadors after and demand him thence to be returned and delivered up as a Sacrifice to stop the cry of his Brothers Blood that roar'd for Vengeance At least in three years time No not a Word of that But see and be amazed at the quite contrary workings of his distemper'd Heart v. 39. The soul of King David longed or was even consumed to go forth for he was comforted concerning Amnon The three years absence seemed not so much a Banishment to the Son as a Punishment to the Father 'T is true David out of his Wisdom so inclines to favour as that he conceals it and yet so conceals it as that Joab who could see Light through the smallest chink by his piercing Eye could clearly discover it Joab reads Davids Heart in his Countenance and knows how to humour and serve him in that which he would and yet seem'd he
Love 'T is Carnal 2. Love your Children truly tenderly but yet take heed that you do not over-love them But when is that Certainly when you Love them more than you Love God and Christ you over-love them But who does so I shall not charge you but give me leave to ask you a question or two Tell me when your Gods Glory and your Child 's good are neerly concern'd for which doth your zeal most hotly glow Are not your Affections most fiery where they should be most cool and where they should burn there they freeze Doth not your Heart make you believe it Loves God and gives him Pledges of your affection while it secretly doats chiefly on the dandled Child Like some false Strumpet that entertains her Husband with her Eyes and on the mean time treads on the Toe of her Paramour Do you not often think you love God enough and when your Child most yet but enough nay never enough your head heart hand purse mandrakes five messes breasts bowels All but little enough too little for your Child your Idol is it so as to your God So to Love our Child as thereby to lesson our Love to God yea or to equalize it with our Love to God is not only indulgence but idolatry And an Idol of Flesh and Blood is to be abhorr'd as well as that of Wood or Sone Assuredly the best way to quench this exorbitant Love to Children on Earth is to set your Hearts and Affections more on your Father in Heaven on God his Christ Spirit Word wayes rewards Luk. 10.32 Isa 33.6 1 Pet. 1.24 25. Look but directly on that Sun and thine eyes will quickly be dazl'd to these glittering glow-worms here below Make that invaluable Pearl but thy Treasure and thou wilt lightly esteem these Bristol-Stones Take but Christ fully and wholly into thy heart and bosom and thou wilt quickly yield thy Child 's proper place is but thy Foot or Knee In a word If God in Christ be thy God indeed thou wilt abhorr the thought and practice of making thy Child his Corrival 3. Love your Children but Love them wisely give e'm your Hearts into their Bosoms but not the reins on their necks When you do so at the same time mount them on your fiercest Beast furnish them with Switch and Spur but without bit or bridle and then do but pause and think soberly of the period of their full carier Love 'em I say but still be careful to maintain that just authority and preeminence that God hath given you over them A Parent that hath lost his Authority is as salt that hath lost its savour Like the Logg sent from Jupiter every frog in the Family apt to leap upon him And remember it fond Parents there is nothing in the world that renders you more vile cheap contemptible in the eyes even of your Children themselves when they begin to put forth the first buds of Reason nothing that layes your authority more in the dust and exposes you to the foot and spurn of your Child than sinful Indulgence A foolish man dispiseth his Mother Prov. 15.20 His Mothers folly made him a Fool of a foolish Child he at length grows up into a man but a foolish man and this foolish man despises his Mother If you are Fathers then take care of your Honour if Mothers be sure to carry it so as to preserve in your Children that awful respect and reverence which they owe you Mal. 1.6 Heb. 12.9 4. Love your Children but love them in God and for God Love his image in them more than your own In a word Let Gods Spirit be the Principle Gods Word the Rule Gods Example the Pattern and his Glory the end of your dearest Love to your dearest Children Love them as God Loves his Children But How 1. God so loves his Childrens persons as that he infinitely hates their sins Nay because he loves their persons for that very reason he hates their sins Bacause I love my Child therefore I hate the Toad that I see crawling on his bosom God doth infinitely love his People and yet in this Life he shews more hatred against the Sins of his own People than he doth against the Sins of any other men in the World 1. Here He afflicts all his own people for sin one way or other Every Mothers Son of them Heb. 12.6 8. Job 10.14 Isa 31.9 48.10 but is patient towards the wicked le ts them run riot without controll Psal 50.21 13.5 2 Pet. 2.9 2. When he intends to bring a general judgment on a Nation he uses to begin with his own people Isa 28.18 1 Pet. 4.17 Jer. 25.17 18. Luk. 21.10 11. 3. When he makes any an Example unto others of his Hatred against sin makes choice of his own people before wicked men Isa 8.18 1 Cor. 4.9 1 King 13.24 33. 4. Judgments more sharp on his own people than others Psal 89.7 Lam. 1.12 Dan. 9.12 2. All this he doth out of the purest eternal and unchangeable Love that he bears his Children God chastens and corrects his Children that he may keep them from sinning as others do and as themselves have done and from perishing for ever in their sins as others shall He meddles not with thorns and briars but prunes his Vines that they may no more yield such sour Grapes He casts his Children as Gold into a Furnace here to refine and purifie them that he may not be forced to cast them as stubble into an Eternal flaming Oven hereafter And this in Love Exo. 4.24 Job 7.17 18 19. Psal 119.71 75. 89.30 to 38. Jer. 59.7 Lam. 3.33 Hos 4.14 Am. 3.2 Heb. 12.6 7. Rev. 3.19 1 Cor. 11.30 32. And now Parents as you have seen your Heavenly Father do do you In his strength follow his Example 1. Love your Childrens persons and because you love them hate their sins The sins of those most whom you Love most You see your God doth so Be not so blinded as that you can see no fault in them nor so madly doting as to delight in their Blemishes to kiss their Plague-sores Nor so Indulgent as to be loth to grieve or displease them when grossely Criminal Especially 2. Let your holy strictness shew it self against those whom you most affect TELL them Child I Love you and therefore I cannot will not behold the least iniquity in you Hab. 1.13 So Christ acted towards his beloved Disciples Mat 15.16 17. 17.17 Tell 'em you cannot will not pardon them Exo. 23.21 Let them know that you can be Angry and if words will not do the Rod shall and that you can make that Rod smart Exo. 4.24 Tell them though they may presume to provoke you to bewail them you will not suffer them to provoke God to Hate them Isa 63.10 Psal 78.58 59. and that you had rather hear them cry and see them bleed yea and dye here than hear them howl and see them burn'd and damn'd hereafter
mans Conscience in the sight of God Paul's Preaching this is the principal thing to be aimed at and it is the proper source of all profitable Preaching To conclude You that are Ministers suffer a Word of Exhortation Men Brethren and Fathers you are called to an high and holy Calling your Work is full of Danger full of Duty and full of Mercy You are called to the winning of Souls an Employment near a-kin unto our Lords work the saving of Souls and the nearer your spirits be in conformity to his holy temper and frame the fitter you are for and the more fruitfull you shall be in your work None of you are ignorant of the begun departure of our Glory and the daily advance of its departure and the sad appearances of the Lords being about to leave us utterly Should not these Signs of the times rowse up Ministers unto greater seriousness What can be the reason of this sad Observation that when formerly a few Lights raised up in the Nation did shine so as to scatter and dispell the darkness of Popery in a little time yet now when there are more and more Learned men amongst us yet the Darkness comes on apace Is it not because they were men filled with the Holy Ghost and with Power and many of us are only filled with Light and Knowledge and inefficacious Notions of Gods Truth Doth not always the Spirit of the Ministers propagate it self amongst the People A lively Ministry and lively Christians Therefore be serious at heart believe and so speak feel and so speak and as you teach so doe and then People will feel what you say and obey the Word of God And lastly for People It is not unfit that you should hear of Ministers Work and Duty and Difficulties you see that all is of your Concernment All things are for your sakes as the Apostle in another case Then only I intreat you 1. Pity us We are not Angels but men of like Passions with your selves Be fuller of Charity than of Censure We have all that you have to do about the saving of our own Souls and a great Work besides about the saving of yours We have all your difficulties as Christians and some that you are not acquainted with that are only Ministers Temptations and Tryals 2. Help us in our Work If you can do any thing help us in the work of Winning Souls What can we do say you O! a great deal Be but won to Christ and we are made Make haste to Heaven that you and we may meet joyfully before the Throne of God and the Lamb. 3. Pray for us How often and how earnestly doth Paul begg the Prayers of the Churches and if he did so much more should we begg them and you grant them for our Necessities and Weaknesses are greater than his 2 Thess 3.1 2. Finally Brethren pray for us that the Word of the Lord may have free course and be glorified even as it is with you and that we may be delivered from unreasonable and wicked men for all men have not Faith THE CHAMBER of IMAGERY IN THE Church of ROME laid open OR AN Antidote against Popery Quest How is the Practical Love of Truth the best Preservative against Popery SERMON X. 1 PET. II.III. If so be ye have tasted that the Lord is gracious WHen false Worship had prevailed in the Church of old unto its Ruine God shewed and represented it unto his Prophet under the name and appearance of a Chamber of Imagery Ezek. 8.11 12. For therein were pourtraied all the Abomination wherewith the Worship of God was defiled and Religion corrupted Things relating unto Divine Truth and Worship have had again the same event in the world especially in the Church of Rome And my present Design is to take a view of the Chambers of their Imagery and to shew what was the occasion and what were the Means of their Erection and in them we shall see all the Abomination wherewith the Divine Worship of the Gospel hath been corrupted and Christian Religion ruined Unto this end it will be necessary to lay down some such Principles of Sacred Truth as will demonstrate and evince the Grounds and Causes of that Transformation of the Substance and Power of Religion into a Lifeless Image which shall be proved to have fallen out amongst them And because I intend their benefit principally who resolve all their Perswasion in Religion into the Word of God I shall deduce these Principles from that Passage of it in the first Epistle of the Apostle Peter Chap. 2. and the three first Verses The first Verse contains an Exhortation unto or an Injunction of universal Holiness by the laying aside or casting out whatever is contrary thereunto wherefore lay aside all Malice and all guile and hypocrisie and envy and all evil speaking the Rule whereof extends unto all other vicious habits of Mind whatever And in the Second there is a Profession of the Means whereby this End may be attained namely how any one may be so strengthened in Grace as to cast out all such sinful Inclinations and Practises as are contrary unto the Holiness required of us which is the Divine Word compared therefore unto Food which is the Means of preserving Natural Life and of increasing its strength As new born Babes desire the sincere Milk of the Word that ye may grow thereby Hereon the Apostle proceeds to declare the Condition whereon our profiting growing and thriving by the Word doth depend and this is an experience of its Power as it is the Instrument of God whereby he conveys his Grace unto us if so be that ye have tasted that the Lord is gracious See 1 Thes 1.5 Therein lies the first and chief Principle of our ensuing Demonstration and it is this All the Benefit and Advantage which any men do or may receive by the Word or the Truths of the Gospel depend on an experience of its Power and Efficacy in communicating the Grace of God unto their Souls This Principle is evident in it self and not to be questioned by any but such as never had the least real sence of Religion on their own Minds Besides it is evidently contained in the Testimony of the Apostle before laid down Hereunto three other Principles of equal Evidence with it self are supposed and virtually contained in it 1. There is a Power and Efficacy in the Word and the Preaching of it Rom. 1.16 I am not ashamed of the Gospel of Christ for it 〈…〉 Pâ—â—â—r of God unto salvation It hath a divine Power the Power of God accompanying it and put forth in it unto its proper Ends for the Word of Gâ—d is quick and powerful Heb. 4.12 2. The Power that is in the Word of God consists in its efficacy to communicate Grace of God unto the Souls of man in and by it they taste that 〈◊〉 Lord is gracious that is is efficacy unto its proper Ends. These are Salvation with all things requisite
glorious and that in an eminent manner above all the outward Worship of the Old Testament in the Tabernacle and Temple whose Glory was great and as unto external Pomp inimitable To this purpose the Apostle disputes at large 2 Cor. 3.6 7 8 9 10. This therefore is agreed that there ought to be Beauty and Glory in divine Worship and that they are most eminently in that which is directed and required in the Gospel But withal the Apostle declares in the same place that this Glory is Spiritual and not Carnal so did our Lord Jesus Christ foretel that it should be and that unto that end all distinction of places with all outward advantages and Ornaments belonging unto them should be taken away John 4 20 21 22 23 24. It belongs therefore unto our present Design to give a brief Account of its Glory and wherein it excels all other ways of divine Worship that ever were in the world even that under the Old Testament which was of divine Institution wherein all things were ordered for Beauty and Glory And it may be given in the Instances that ensue 1. The express Object of it is God not as absolutely considered but as existing in three Persons of Father Son and Holy Spirit This is the principal Glory of Christian Religion and its Worship Under the Old Testament the Conceptions of the Church about the Existence of the Divine Nature in distinct Persons were very dark and obscure for the full Revelation of it was not to be made but in the distinct actings of each Person in the works of Redemption and Salvation of the Church that is in the Incarnation of the Son and Mission of the Spirit after he was glorified John 7.39 And in all the ways of Natural Worship there was never the least shadow of any respect hereunto But this is the foundation of all the Glory of Evangelical Worship The Object of it in the Faith of the Worshipper is the Holy Trinity and it consists in an Ascription of Divine Glory unto each Person in the same individual Nature by the same Act of the Mind where this is not there is no Glory in Religious Worship 2. It s Glory consists in that constant respect which it hath unto each Divine Person as unto their peculiar work and actings for the salvation of the Church so it is described Eph. 2.18 Through him that is the Son as Mediator we have our access by one Spirit unto the Father This is the immediate Glory of Evangelical Worship comprehensive of all the Graces and Priviledges of the Gospel And to suppose that the Glory of it doth consist in any thing but the Light Graces and Privileges which it doth it self exhibit is a vain Imagination It will not borrow Glory from the Invention of men we shall therefore a little consider it as it is here represented by the Apostle 1. The Vltimate Object of it under this consideration is God as the Father we have an access therein unto the Father And this Consideration in our worship of God as a Father relating unto the whole dispensation of his Love and Grace by Christ Jesus as he is God and our God his Father and our Father is peculiar unto Gospel-worship and contains a signal part of its glory We do not only worship God as a Father so the very Heathens had a Notion that he was a Father of all things but we worship him who is the Father and as he is so both in relation to the eternal Generation of the Son and the communication of Grace by him unto us as our Father so no man hath seen God at any time the only begotten Son who is in the bosom of the Father he hath declared him John 1.18 This Access in our worship unto the Person of the Father as in Heaven the holy Place above as on a Throne of Grace is the glory of the Gospel See Mat. 6.9 Heb. 4.16 châ—p 10.19 20 21. 2. The Son is here considered as Mediator through him we have this access unto the Father This is the Glory that was hidden from former Ages but brought to light and display'd by the Gospel So speaks our blessed Saviour himself unto his Disciples Whatsoever you shall ask the Father in my Name he will give it you Hitherto ye have asked nothing in my Name ask and ye shall receive Iohn 16.23 24. To ask God expresly in the Name of the Son as Mediator belongs unto the Glory of the Gospel-worship The chief of them may be reduced to these three Heads 1. It is he who makes both the persons of the Worshippers and their Duties accepted of God See Heb. 2.17 18. chap. 4.16 chap. 10.19 2. He is the Administrator of all the worship of the Church in the holy place above as its great High Priest over the House of God Heb. 8.2 Rev. 8.3 3. His Presence with and among Gospel-worshippers in their worship gives it Glory This he declares and promises Mat. 18.19 20. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven for where two or three are gathered together in my Name there am I in the midst of them All Success of the Prayers of the Church dependeth on and ariseth from the presence of Christ amongst them He is so present for their assistance and for their consoâ—ation This presence of a Living Christ and not a dead Crucifix gives Glory to Divine worship He who sees not the Glory of this Worship from its relation unto Christ is a stranger unto the Gospel with all the Light Graces and Privileges of it 3. It is in one Spirit that we have Access unto God in his Worship and in his Administration doth the Apostle place the glory of it in opposition unto all the glory of the Old Testament as doth our Lord Jesus Christ also in the place before referred unto for 1. The whole Ability for the observance and performance of it according to the Mind of God is from him alone His communication of Grace and Gifts unto the Church is that alone which makes it to give glory to God in his Divine Service If this should cease all acceptable Worship would cease in the world To think to observe the Worship of the Gospel without the Aid and Assistance of the Spirit of the Gospel is a lewd imagination But where he is there is Liberty and Glory 2 Cor. 3.17 18. 2. By him the sanctified Minds of Believers are made Temples of God and so the principal Seal of Evangelical worship 1 Cor. 3.16 chap. 6.8 This Temple being of God's own framing and of his own adorning by his Spirit is a much more glorious Fabrick than any that the hands of men can erect 3. By him is the Church led into internal Communion and Converse with God in Christ in Light Love and Delight with holy boldness the glory whereof is expressed by the Apostle
conscientious respect unto it Force and Fear rule all This is that Discipline in whose execution the blood of an innumerable company of Holy Martyrs hath been shed that wherein all the vital Spirits of the Papacy do act themselves and whereby it doth subsist and although it be the Image of Jealousie or the Image of the first Beast set up by the Dragon yet it cannot be denyed but that it is very wisely accommodated unto the present State of the Generality of them that are called Christians amongst them For being both blind and carnal and having thereby lost all Sense and Experience of the Spiritual Power of the Rule of Christ in their Consciences they are become an Herd not fit to be governed or ruled any other way Under the Bondage of it therefore they must abide till the vail of Blindness be taken away and they are turned unto God by his Word and Spirit for where the Spirit of the Lord is there and there alone is Liberty SECT VII Unto the foregoing particular Instances with respect unto the Church I shall yet add one more general which is indeed comprehensive of them all or the root from whence they spring a root-bearing Gall and Wormwood And this is concerning the Catholick Church What belongs unto this Catholick Church what is comprized in its Communion The Apostle declares Heb. 12.22 23 24. It is the Recapitulation of all things in Heaven and Earth in Christ Jesus Eph. 1.10 His Body his Spouse or Bride the Lambs Wife the glorious Temple wherein God doth dwell by his Spirit An holy mystical Society purchased and purified by the blood of Christ and united unto him by his spirit or the Inhabitation of the same spirit in him and those whereof it doth consist Hence they with him as the body with its head are mystically called Christ 1 Cor 12.12 And there are two parts of it the one whereof is already perfected in Heaven as unto their spirits and the other yet continued in the way of faith and obedience in this world Both these constitute one family in Heaven and Earth Ephes 3.15 In Conjunction with the holy Angels one Mystical-Body one Catholick Church And although there is a great difference in their present state and condition between these two branches of the same Family yet are they both equally purchased by Christ and united unto him as their Head having both of them effectually the same principle of the life of God in them Of a third part of this Church neither in Heaven nor in Earth in a temporary State participant somewhat of Heaven and somewhat of Hell called Purgatory the Scripture knoweth nothing at all neither is it consistent with the Analogy of Faith or the promises of God unto them that do believe as we shall see immediately This Church even as unto that part of it which is in this world as it is adorned with all the graces of the Holy Spirit is the most beautiful and glorious effect next unto the forming and production of its Head in the Incarnation of the Son of God which Divine Wisdom Power and Grace will extend themselves unto here below But these things the glory of this State is visible only unto the eye of Faith yea it is perfectly seen and known only to Christ himself We see it obscurely in the light of Faith and Revelation and are sensible of it according unto our participating of the graces and privileges wherein it doth consist But that spiritual light which is necessary to the discerning of this Glory was lost among those of whom we treat They could see no reality nor beauty in these things nor any thing that should be of advantage unto them For upon their principle of the utter uncertainty of mens spiritual estate and condition in this world it is evident that they could have no satisfactory perswasion of any concernment in it But they had possessed themselves of the notion of a Catholick Church which with mysterious Artifices they have turned unto their own incredible secular Advantage This is that whereof they boast appropriating it unto themselves and making it a pretence of destroying others what lies in them both temporally and eternally Unto this end they have formed the most deformed and detestable Image of it that ever the world beheld For the Catholick Church which they own and which they boast that they are instead of that of Christ is a company or society of men unto whom in order unto the constitution of that whole society there is no one real Christian grace required nor spiritual Vnion unto Christ the Head but only an outside profession of these things as they expresly contend A Society united unto the Pope of Rome as its head by a subjection unto him and his rule according to the Laws and Canons whereby he will grant them This is the formal reason and cause constituting that Catholick Church which they are which is compacted in it self by horrid Bonds and Ligaments for the ends of Ambition worldly Domination and Avarice A Catholick Church openly wicked in the generality of its rulers and them that are ruled and in its State cruel oppressive and died with the blood of Saints and Martyrs innumerable This I say is that Image of the Holy Catholick Church the spouse of Christ which they have set up And it hath been as the Image of Moloch that hath devoured and consumed the Children of the Church whose cryes when their cruel step-mother pittied them not and when their pretended Ghostly Fathers cast them into the flames came up unto the ears of the Lord of Hosts and their blood still cries for vengeance on this idolatrous generation Yet is this pretence of the Catholick Church pressed in the minds of many with so many Sophistical Artifices through the slight of men and cunning craftiness whereby they lye in wait to deceive proposed with the allurements of so many secular advantages and imposed oftimes on Christians with so much force and cruelty that nothing can secure us from the Admission of it unto the utter overthrow of Religion but the means before insisted on A spiritual light is necessary hereunto to discern the internal spiritual beauty and glory of the true Catholick Church of Christ Where this is in its power all the paintings and dresses of their deformed Image will fall off from it and its abominable filth will be made to appear And this will be accompanied with an effectual experience of the glory and excellency of that grace in the souls of those that believe derived from Christ the sole head of this Church whereby they are changed from Glory to Glory as by the spirit of the Lord. The Power Life and sweetness hereof will give satisfaction unto their souls to the contempt of the pretended order of dependance on the Pope as an head By these means the true Catholick Church which is the body of Christ the fulness of him that filleth all in all growing
9 10. Lay hold of the promise of the Spirit which the Father is more forward to give then earthly Parents bread to their hungry Children take heed of grieving this holy Spirit deliver up your selves to his guidance and hear what he saith unto the Churches and he will lead you farther into all truth and glorify Christ Joh. 16 14. by causing you to see more of his beauty more of his glory 7. Take heed of seducing Spirits Hearken to the Apostle Joh. 14 1. Beloved believe not every Spirit but try the Spirits whether they are of God and the Trial is to be made with reference to Christ v. 2. It is much to be observed that Satan the Father of lies in broaching of heresies has struck at our Lord Jesus in a special manner Arrius of old denied his Godhead Eutyches his Manhood Nestorius denyed the Union of his Nature in one Person Pelagius opposed his Grace and Antichrist would fain banish his Gospel and hinder him from being lookt unto as the only Mediatour You that are the Sheep of Christ hearken not to the voice of such strangers but flee from them Be not like Children toss't too and fro and carried about with every wind of Doctrine as you would become perfect men in the knowledge of the Son of God and attain to the measure of the Stature of the fulness of Christ Eph. 4 13 14. 8. Abstain from worldly and fleshly lusts these put out the Souls eyâ— and take away the heart These lusts are called deceitful and foolish lusts for they make meer fools of those that make provision to fulfil them The cleaner your hearts are from pride envy passion malice evil concupiscence and covetousness the clearer will the eyes of your understandings be to see the Lord Jesus The Apostle bids the Ephesians Chap. 4 22 23. to put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and then adds be ye renewed in the Spirit of your mind So Col. 3 5 10. Mortify your members which are upon Earth fornication uncleanness inordinate affection c. and then it follows put on the new man which is renewed in knowledge after the Image of him that created him 9. Associate your selves with them who have a great measure of the Knowledge of Christ Solomon tells us He that walketh with the wise shâ—ll be wise but a companion of fools shall be destroyed Prov. 13 20. Value the communion of Saints and delight in them as the most excellent Company and like them best when they shew the best of themselves and most of all manifest that light and heat that is in them Oh what an improvement might Saints make one of another as to wisdom grace and consolation if they were not wanting â—ne to â—â—other and to themselves also The weaker Christians should learn of the stronger â—specially of their Teachers and Teachers themselves by iâ—â—â—â—ing light to others would find then own light increased Ego ex corum numero me essâ— profiteor qui scribunt proficiendo scribendo proficiunt August Epist 7. Knowledge being likâ— the Widdows oyl which the more it was drawn out the more it was augmented 10. Let your end in desiring a greater degree of the Knowledge of Christ be right not that you may be paâ—â— up in your own minds or admired by men but that Christ may bâ— more admired and esteemed by you If knowledge pulls you up you â—re not really great and grown but only swell'd and diseased Apparet Christus humilis ad superbos Est enim superbia non magnitudo sed tumor quod autem tumes videtur magâ—â—â—sed non est saâ— num Augustin Serm. 27. de Temp. as a Father observes Superbia non est magnitude sed tumor More talents will be committed to your trust if you ask more that you may improve them Let this be your design in desiring to grow in the knowledge of Christ that your Faith may grow exceedingly that your love may grow more ardent and that over all things in your hearts Christ may know the preheminence Long to know him better that this knowledge may more perfectly cleanse both your hearts and conversations Follow on to know him that you may follow harder after him In the fourth and last place I am to tell you what Vse and improvement you are to make of this knowledge of Christ or of Christ known And here I might speak largely first of all to them that are without Christ you that are in this state must needs he also without hope and with us God in the world You that are such pray consider what you have heard concerning the Lord Jesus and seriously weigh with your selves whether you have reason still to slight him Much good has been told you concerning him and none but a lying Spirit can suggest and a foolish heart believe that 't is best still to keep at a distance from him Christ calls after you to this day though you have long rejected him behold he stand at the door and knocks Prov. 3.20 waiting that he may be gracious Oh that at length you would he prevailed with to come to him I shall only vse these two arguments to perswade you 1. Christ is willing to receive the very must of you upon your returning and believing he will take you with all your faults and obtain your full and free pardon he will take you with all your debts and cross your scores cancel your bonds though you debts amount to many thousand talents He will take you with all your infirmities though â—ever so soul and loathsome and heal and cleanse your Souls by his Blood and Spirit The Apostle Paul speaks of his being apprehended of Jesus Christ Phil. 3 12. And when our Lord Jesus apprehended him and graciously received him whom did he receive it was a Blasphemer 〈◊〉 Persecutâ—r and Injurious and yet he obtained mercy Iâ— tâ—e Apostle had ransack all he could hardly have found a worse â—rue theâ— those mentioned 1 Cor. 6.9 10 11. Fornicatours Idolaters Adulterers â—ffiminate abusers of themselves with Mankind Thieves Covetous Drunkards Revilers Extortioners and yet these were washt and sanctified first and saved afterwards Here is a strong inducement to the very worst to come to this Gracious this mighty Saviour 2. Christ is willing to give himself to you so that all that he is and has shall be yours you are not only called but wooâ—d you are solicited to give your conâ—ent marriage and this is the greatest and the bâ—â— Match of all to be married to the Prince of life and Lord of all Be but willing to be his he is much more willing to be yours Oh wonder at his condescending love wonder at your own madness in standing out and presently yield your selves to Jesus saying Lord we repent we believe help thâ—â— our and â—â—belief and heal the impenitency and â—ardness of our hearts I shall say no more at present to the
our principal perfections in Heaven and Earth These he recommends by the most affectionate and obliging the most warming melting Perswasives the superlative Love of God to us and our Communion with the Saints in Nature and Grace In the former Verse the Apostle argues for the reality of the effect as an evidence of the Cause Whoever believes that Jesus is the Christ that is the Saviour of the world foretold to the Prophets and expresses the truth of that Faith in a sutable conversation is born of God and every one that loveth him that begat loveth him also that is begotten of him Grace is not less powerful in producing tender reciprocal affections between the off-spring of the same heavenly Father than the subordinate endearments of Nature The pretence is vain of Love to God without loving his regenerate Children And in the Text he argues from the knowledge of the Cause to the discovering of the sincerity of the Effect By this we know that we love the Children of God with a holy affection if we love God and keep his Commandments There is but one difficulty to be removed that the force of the Apostles reasoning may appear 't is this a Medium to prove a thing must be of clearer evidence than what is concluded by it Now though a demonstration from the Cause be more noble and scientifical yet that which is drawn from the Effect is more near to Sence and more discernable And this is verified in the Instance before us for the Love of God who is absolutely spiritual in his Being and Excellencies doth not with that sensible fervour affect and passionately transport us as Love to his Children with whom we visibly converse and who are receptive of the most sensible testimonies of our Affection Accordingly the Apostle argues He that loves not his Brother whom he hath seen how can he love God whom he hath not seen As the Motives to love our Brethren from our conjunction in Nature and familiar Conversation are more capable to allure our Affections and more sensibly strike the Heart than the invisible Deity who is infinitely above us by the same reason we may more easily judge of the truth of our Love to them than of our Love to God To this the Answer is clear the Apostle doth not speak of the Love of God as a still silent contemplative affection confined to to the superior Faculty of the Soul but as a burning shining affection like Fire * Lumine qui semper proditur ipso suo active and declarative of it self in those effects that necessarily flow from it that is voluntary obedience to his Commands and thus it becomes manifest to the renewed Conscience and is a most convincing proof of the sincerity of our Love to the Saints The Text being cleared affords this Doctrine Doctrine The sincerity of our Love to the Children of God is certainly discovered by our Love to God and Obedience to his Commands For the Illustration and Proof of the Point I will briefly shew 1. Who are described by this Title the Children of God 2. What is included in our Love to them 3. What the Love of God is and the obedience that flows from it 4. How from love to God and willing obedience to his Commands we may convincingly know the sincerity of our love to his Children To explain the first we must consider that this Title the Children of God is given upon several accounts 1. By Creation the Angels are called the Sons of God and Men his off-spring The reason of the Title is 1. The manner of their production by his immediate Power Thus he is stiled The Father of Spirits in distinction from the Fathers of the Flesh For though the conception and forming of the Body be the work of his secret Providence yet 't is by the hand of Nature the Parents concurring as the second Causes of it but the production of the Soul is to be entirely ascribed to his power without the intervention of any Creature 2. In their spiritual immortal Nature and the intellectual operations flowing from it there is an Image and resemblance of God from whence this Title is common to all reasonable Creatures and peculiar to them for though the Matter may be ordered and fashioned by the hand of God into a figure of admirable beauty yet 't is not capable of his likeness and image so that neither the Lights of Heaven nor the Beasts and plants of the Earth are called his Children II. By external Calling and Covenant some are denominated his Children for by this Evangelical Constitution God is pleased to receive Believers into a filial relation Indeed where there is not a cordial consent and subjection to the Terms of the Covenant visible Profession and the receiving the external Seals of it will be of no advantage but the publick serious owning of the Gâ—â—pel entitles a person to be of the Society of Christians and filius and foederatus are all one III. There is a Sonship that arises from supernatural regeneration that is the communicating a new nature to man whereby there is a holy and blessed change in the directive and commanding Faculties the Understanding and Will and in the Affections and consequently in the whole Life This is wrought by the efficacy of the Word and Spirit and is called by our Saviour Regeneration because it is not our original carnal Birth but a second and celestial 'T is with the new man in Grace as with an Infant in Nature that has the essential parts that compose a man a Soul endowed with all its faculties a Body with all its organs and parts but not in the vigor of mature age Thus renewed Holiness in a Christian is compleat and entire in its parts but not in perfection of degrees there is a universal inclination to all that is holy just and good and a universal aversion from sin though the executive power be not equal And regenerate Christians are truly called the Children of God for as in natural generation there is communicated a Principle of Life and sutable Operations from whence the Title and Relation of a Father arises so in Regeneration there are derived such holy and heavenly qualities to the Soul as constitute a Divine Nature in man whereby he is partaker of the Life and Likeness of God himself from hence he is a Child of God and has an interest and propriety in his Favour Power and Promises and all the good that flows from them and a Title to the eternal inheritance Secondly I will shew what is included in our Love to the Children of God 1 Pet. 1.22 1. The Principle of this Love is Divine The Soul is purified through the Spirit to unfeigned Love of the Brethren Naturally the Judgment is corrupted and the Will depraved that carnal respects either of Profit or Pleasure are the quick and sensible incitements of Love and till the Soul be cured of the sensual contagion the
a of a wound in his Spirit or a sting in his Conscience whereby he was prest down as it were to Hell as before he was caught up to Heaven Others understand it of the reproaches and persecution of his enemies wicked men are likened unto thorns 〈◊〉 Scripture Others again understand it of some bodily distemper an acute tormenting pain such as Stone or Gout or the like Of this opinion are some Ancient and many modern writers Augustine freely confesseth se nescire quid sit that he did not know what it was The Apostle himself tells us be it what it will that it was a Messenger of Satan he sent it though God gave it A godly man at the same time and by the same means may be both afflicted of God and buffeted of Satan God and Satan both though with a different design and to a different end may have a hand in the same affliction God intending the good and Satan the hurt of a Child of God What a gracious God do we serve who overrules Satan in all his devices against us so that he cannot have his ends upon us Thus I have briefly paraphras'd upon the words of my Text and set before you several useful noâ—es from them as they lay in my way The main observation which I shall insist and dilate upon is this Obs That one great design of God in all his dispensations to his People is to prevent and cure the pride of their hearts This you see was the thing God design'd in letting Satan loose to afflict and buffet the Apostle and therefore he gave him a thorn in his Flesh This was his design in leading the Children of Israel such a dance in the wilderness They might well have gone from Egypt to Canaan in less then 40 weeks yet there he made them to wander for the space of 40 years and why was it the Spirit of God tells us Deut. 8 2. that it was to humble them There are other reasons also assign'd but this was the first and greatest reason Elihu informs us Job 33 17. of Gods various dealings with the sons of men and of his various ends therein and amongst the rest this is none of the least to hide pride from man Two ways may God be said to hide pride from man 1. By pardoning it and so this very word is used in another place to note the gracious act of God in the pardoning the Sin of man Blessed is the man whose transgression is forgiven whose Sin is cover'd or hide 2. As God hides pride from man by pardoning it so also by preventing it to hide pride is all one with hindering it and in this sence it is here taken God is said to hide pride from man not by pardoning it when 't is acted but by hindering and keeping man from the acting of it I might shew you how God designed this in his creating man at first he made him of the dust of the earth and this might keep him humble even the sense of his Original God designed this in his way of redeeming man by his Son Jesus Christ we are thereby given to understand that we could no more have redeemed our selves then we could have Created our selves that we are as much beholden to a Redeemer for Salvation and Eternal life as to a Creator for our Natural life Yea God designs this in his way and method of saving man which is by his Grace and not by works of Righteousness which we do we must condemn our selves beforâ—â—e'l justifie us and renounce our own Righteousness if ever we will be made righteous and why is this but that pride should be excluded and that no Flesh might ever Glory or exalt it's self in his sight Yea farther I might let you see how this is Gods design in his more inferiour providence and dispensations This is his design in his exalting his people not that they might be made proud but more humble that they might think and say with David what are we Lord and what are our Fathers House that thou shouldst bring us hitherto This is his design in afflicting them therefore he brings them low that they might be more lowly minded affliction is the Physick by which he brings down that swelling which is in their Souls This is his design in deserting them therefore he hides his face that he may hide pride from his people he leaves them as he did Hezekiah that they might know what was in their hearts For this reason he leaves them to be reproacht and persecuted by men For this reason he leaves them to be tempted and buffeted by Satan For this reason he leaves them to be overcome or overtaken by Sin By their sins and falls they are made more watchful and more humble too Peter was too much opiniated of his own strength and love to Christ Lord says he tho all thy Disciples forsake thee I will not forsake thee but after his fall he was Crest fallen and more modestly conceited of himself Our Saviour said to him Simon son of Jonah lovest thou me more then these he answered Lord thou knowest all things thou knowest that I love thee he speaks to the reality not to the degree of his love to Christ He had done now comparing with and preferring himself before the rest of the Disciples The main reason of the point is this because pride is a sin that is most hateful unto God he hates all sin but more especially this sin There are six things that God hates Prov. 6 16 17. yea there are seven that are an abomination to him and the first and chiefest of those is pride he hates a proud look but he hates more a proud heart Prov. 16 5. Every one that is proud is an abomination to the Lord not abominable only but an abomination in the Abstract James 4 6. 1 Pet. 5 5. twice it is said in the new Testament once in the Epistle of James and the second time in the first Epistle of Peter that God resisteth the proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fights and sets himself in battle array against them He opposeth them because they oppose him nay if it were in their power they would depose him too they would be God to themselves this is the Devillish nature of Pride that when as other sins are against Gods Laws this sin is against his Soveraignty and his being other sins are a turning from God this is a turning upon him Hence it is that God is said to behold the proud a far off as if he could not endure the sight of them Ps 119 21. Prov. 16 5. Isa 25 11 23.8.2.12 13. He hates the proud with his heart he curseth them with his mouth he punisheth them with his hand for proof of this peruse the Texts in the Margent I hasten to what I principally intend Is this so Doth God design in all his Dispensations to prevent and cure the pride of the hearts then let
be without the help of an Omnipotent Spirit which only is able to enlighten our Minds and turn our Hearts from the power of Satan unto God All which supposes the Third Person of the Trinity the Holy Ghost By this 't is very manifest that such is the frame of the Christian Religion such the great Fundamentals thereof that without the supposing the Truth of the Doctrine of the Trinity of Persons in the Godhead the Christian Religion is gone 't is lost And how to comprehend this Mâ—stery is impossible There is no contradiction in this Doctrine nothâ—ng in it contrary to our Reason for 't is not said that Three Gods are One but Three Persons are One One God But how to fathom the Mystery we are at a loss 't is certainly beyond Us. So much concerning the Nature and Persons of the Godhead 3. Those Doctrines that have regard unto the ACTS of God are also very profound and mysterious 1. There are the Immanent Acts of God which do not terminate on any Objects ad extra off from God such as Divine Knowledge and the Decree whether of Election or Reprobation 2. Transient Acts such as terminate on an Object off from God namely the Works of Creation and Providence In my discoursing about the Immanent Acts of God I might be very distinct in considering what is very much insisted on by the School-men with reference to the Knowledge of God and acquaint the Reader with the many Distinctions that are used by that sort of men but if I do so I shall exceed the Bounds allotted me I will therefore pass by the Doctrine of Praescience which whatever may be said of it by some has such difficulties in it as admit not of our Solution and make some search into these profound Doctrines about the Decrees of Election and Reprobation That God has decreed the Salvation of some particular Persons is evident enough to any that will deliberately consult the Word of God and that 't is the Vnchangeable Determination of God That such as die in their Sins shall be eternally damned is as manifest The Eternal Decree of Election is so clearly so fully and distinctly reveal'd in Scripture that few or none presume wholly to deny it and such is the known Nature of Election that 't is not easie to believe the Doctrine of Election but withal we must take in the other of Reprobation for Election is but of some and if but some are taken the other are left they are not chosen they are refused they are reprobated But how this Doctrine of Gods leaving or reprobating any from all Eternity is reconcileable to these other that concern the Glory of Divine Goodness and Righteousness is above us The Sublapsarians have done very much towards the clearing up of this by supposing all in their lapsed estate under the guilt and pollution of Sin and God from all Eternity concern'd for his own Glory to Elect some who by being interested in the Blood of Christ should through the sanctification of the Spirit obtain Salvation with eternal Glory but left others to themselves who continuing in Sin are determined to die Hereby the glorious Grace of God in the eternal purpose of Calling Justifying Sanctifying some and thereby preparing them for Heaven is excellently displayed and the purposing from Eternity to leave others to themselves in their Sins for which after much long-suffering they shall be eternally damned is no way inconsistent with that goodness that is so infinitely extended to the Vessels of Mercy but does most fully illustrate how just and righteous God is in condemning them for their Sins and Transgressions Besides 't is obvious enough that the Decrees are but internal Purposes which have no influence on the thing decreed Decreta nil ponunt in Esse Though there is a certainty of the Event yet neither the Sin nor Destruction of the Reprobate is an Effect of the Decree What is here said towards the clearing up the Difficulties that attend this Doctrine is very well urged by the Synod of Dort and 't is no more than what has great countenance from the Holy Scriptures which suppose all in a laps'd and fallen Estate and therefore represents the Elect as Chosen in Christ Ephes 1.4 and Predestinated unto the Adoption of Children by Jesus Christ Elect according to the Fore-knowledge of God the Father through Sanctification of the Spirit c. 1 Pet. 1.2 All which Expressions seem to suppose the Elect in a fallen estate standing in need both of a Redeemer and Sanctifier even as the Reprobates are said Jude 4. to have been before of Old ordained unto Condemnation which Condemnation does presuppose a Judicial Procedure and the Sentence past against them for their Sin which sufficiently suggests that they were considered to have been in a sinful a fallen state Nevertheless it must be acknowledged That this does not remove the difficulty it only supposes it to be insuperable and therefore to be passed over in silence The great Difficulty is How the Absolute Decree of Reprobation is consistent either with the Goodness or Righteousness of God or those other Methods which are taken for the salvation of all men What of Goodness is there in destinating men to eternal Misery or what of Justice in purposing to punish them for ever without any regard to their Sin even before any evil done or how can the unalterable secret Decree for their damnation accord with the sincerity of God in the many Offers which are made of future Glory 'T is true supposing the consideration of their faln state as antecedent to the Decree 't is goodness enough that any are chosen out of the sinful Mass and it would have been a righteous thing for God to have proceeded against all to a Sentence of Condemnation and seeing Christ has died and thereby satisfied Justice and the Spirit strives and that common Grace which is sufficient to enable men to do more towards their Salvation than they do is offered them and that 't is their Sin which is the only proper cause of their denying due Subjection unto Christ these things seem to be cleared up only the greatest difficulty remains to wit How 't is supposeable that such who came pure out of the hand of God can be considered as fallen without some respect unto the anteceding Decree of God What! is their Fall on the supposition of which depends all the Discoveries of the glorious Perfections of God made unto us in the Scriptures a meer casual hit One would assoon think that this curious and beautiful Fabrick the World was owing only unto the casual concourse of Epicurean Atoms for its being so as that the Glory and Beauty the Wisdom and Harmony that shines forth most illustriously in the Christian Religion should be only the product of Casualty or Chance but if the Fall or Sin of man must be considered to be decreed by that God the Purity and Holiness of whose Nature is infinite
of God's Transcendency are to be seen in them all Whence we have as satisfying an Argument to convince us that the Doctrines of the Gospel are from God and consequently true as that the world was created by him and is now under his Government yea such as believe a Providence and the Scripture to be the Word of God have as much to offer for their Faith as the meer Deist who only belive the Existence of a God has for his for the very same Characters Signatures Impresses and Footsteps of Gods infinite Perfections that are on the things made are in these Doctrines and Providences of which the Transcendency that is in them is an uncontroulable Evidence Why do we believe the World to be made of God but because we see that the things made are so admirably fram'd and order'd that there is somewhat in them incomprehensible by us They are made by One whose Wisdom is infinite and transcends our largest Capacities In like manner those who will look into the Scriptures and consult the Doctrines of the Gospel will find that there are the Impresses of infinite Wisdom in them which could not be unless they had been of God who is infinitely wise whence 't is that by the Transcendency that is in the Doctrines we are engaged to conclude that they are true i. e. we are hereby confirm'd and establish'd in the Truth of the Christian Religion that is discover'd unto us in the Holy Scriptures IMPROVEMENT III. The Third Improvement is this The Transcendency of these Doctrines and Providences prove most excellent Expedients to silence and stop the mouths of the Vngodly for by the Transcendency of some Doctrines and Providences God is carrying on the great End of glorifying his Righteousness in the letting out his Fury and Indignation on the Vessels of Wrath. God who made all things for himself will be Glorified either by or upon the People he has made God will be glorified by some to their Salvation and upon others in their Condemnation And by the Transcendency that is in the Doctrines and Providences both are done For the Transcendency of these Doctrines and Providences as hath been already shewn exciting the Faith and Patience of some does farther their Salvation and as they are stumbling-Blocks in the way of others they occasion the Ruine and Destruction of others These Transcendent Doctrines and Providences must be considered as stumbling-blocks that God puts in their way not that there is any Evil in God's putting them in the way but the Evil is only from the indisposition of the corrupt Heart of man For the clearer understanding which we must consider that there is certainly such a Decree as that of the Election of some particular Persons unto Glory which doth necessarily infer the dereliction of others the leaving them in a state of Sin and Misery Some being Elect according to the fore-knowledge of God the Father shall through the sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Jesus Christ obtain Salvation with Eternal Glory But others there are even ungodly men who turn the Grace of our God into lasciviousness and who were of old ordained unto Condemnation The Salvation of some the Damnation of others is acknowledged by all to be certain as to the Event and that there is no event in time but what was foreknown of God from Eternity is not denied by any that believe God to be God and that these Events cannot be without a Providence of God is most manifest 'T is true God has a greater influence on the Elect than on others for God does not only support their Powers and Faculties and by a Physical Efficience enable them to perform what is Natural in their Moral Actions but moreover God does by his mighty Power in infinite Wisdom sweetly determine the Elect to the doing what is morally good and savingly gracious God does not so much in such Actions as are sinful and vicious the moral Vitiosity or Obliquity that is in a sinful Action is not of God though what is natural in a sinful Action has its Origin and Rise from God yet what is Moral and Vitious is not from God God does not Physically and Invincibly determine any man to what is sinful in any Action the Sinfulness of an Action has no higher Being than a Creature for its Author However though the Sins of the Damned are without a Divine Physical Predetermination yet not without a Divine Providence There is no Event without a Providence of God As all Events are according to the fore-knowledge of God so they are by his Providence The Destruction of Pharaoh in the Red Sea according to the fore-knowledge of God and the hardness of his Heart that was the Cause of his ruine was by Gods Providence This Providence is somewhat more than a meer unconcerned permission and yet much less than a Physical Predetermination it falls short of this latter because God has no Physical influence on the sinfulness of our Actions and 't is more than the former for the Wisdom and Power of God is marvellously exercised in doing very much towards the bringing the Event to pass and that by laying stumbling blocks in the way of the Non-Elect which stumbling blocks in our way may occasion our Sin and Ruine but not cause it so that although the Lord does lay Stones of stumbling in our way which occasions our Sin yet he cannot be said to be the Cause or Author of our Sin No one is the Cause or Author of anothers Sin but he who does either Physically or Morally contribute to the Commission of Sin but though God lays stones of stumbling before the Sinner yet he does not in doing so either morally by perswasions draw or physically by Impression drive him to the Sin The stumbling block is before him and from it the Sinner takes occasion to sin against the Lord. Though such is the infinite Knowledge and Wisdom of God that he foreknows that such a Block in the Sinners way will occasion his Sin and notwithstanding puts it in his way yet he is not therefore the Author of his Sin because God does not hereby either Physically or Morally move the Sinner to the Sin for the Sinner having a Natural power to withstand it 't is his Wilfulness and Sin he does not That God does lay stones of stumbling before us is evident enough to any who will consult the Sacred Scriptures In Ezekiel 3.20 't is said that God doth lay a stumbling block before the man who was externally Righteous and he turns from his Righteousness unto Sin and dies in his Iniquity This will appear more convincingly in the Instances I will give concerning it The Dâ—scoveries that are made of Gods gracious Designs towards us are about such matters as do amuse us whoever will consider what is declared in the Gospel concerning the way to eternal life will find that Jesus Christ though he be God as well as
a religious respect to the will of God Herein lies the nature of all Practical Holiness to do every thing after a godly sort whatever you are doing be sure you be in the exercise of some Grace There can be no Godliness without Grace Grace in exercise consists in the gracious actings of a holy soul suitable to the matter or occasion that is before us for the exercise of such or such a Grace Or thus Grace in exercise lies in the various emanations of spiritual life shewing it self in suitable and seasonable actings as the matter requires The Spirit of God dwelling in Believers hath a hand in every thing they do as Saints and doth shape himself in 'em into that frame into those holy passions and affections that may best become a Saint in such circumstances i. e. the Spirit does act these things in and by our souls makes use of our faculties le ts out himself through our hearts makes us to act so and so The Spirit is said to cry Abba father because it makes us to do so For instance If the matter between God and a Soul be sin the Spirit works Faith in the Blood of Christ for our justification and pardon works repentance and humiliation brings us to self-denial in order to the mortification of sin in our hearts and lives If the matter be any lawful business that we are called to in the place and relation we stand in the Spirit directs us how to do it in the best manner so as God may be most glorified Grace in the heart guides the hand The heart is the seat of all affections The Spirit knows that man will act so or so as he stands affected and therefore the Spirit sets the affections right for God works in the heart a true love to God a holy fear of God a zeal for his glory These gracious dispositions towards God follow a Saint into all his Imployments inclining him to holiness in all his ways Object Do you Ministers take upon you to tell us what we must do in our Callings We have served an Apprentiship and know better than you what belongs to our business Ans Mistake me not for the mystery of your Craft whatever it is I meddle not with that God has left you to your own reason and understanding and so do I The directions I give you relate only to the religious manner of doing what you do tho I must tell you it is God that instructs you to discretion in all worldly business Isa 28.26 Whatever your skill and insight is in your calling prayer may make you wiser you may obtain a more excellent spirit in your way than you now have if you seek it of God Exod. 35.31 32. Tho you are left to the use of your reason as men yet Faith must go along with it as you are Christians Therefore I shall shew you how to put forth an act of reason in Faith Some think they are never to make use of Faith but when Reason fails them 'T is true in such cases Faith is of singular use Abraham found it so yet God expects that in the ordinary course of our lives in all common matters that pass thorow our Hands Reason and Faith should go together for both have their distinct parts in all our ordinary undertakings And Faith is always Superior to Reason Reason is fubservient to that as a hand-maid putting forth its utmost strength in all humane endeavours still leaving room for Faith to deal with God for a blessing that all may issue well at last Object How may we know when Reason and Faith go together Ans 1. When at our entrance upon any business we seek wisdom and understanding from God stirring up our Reason by our Faith looking up to him from whom comes every good and perfect gift that he would instruct us unto discretion 2. When in answer to Faith and Prayer thoughts â—o come in that clear up our way to us and do put us into a right method pointing out such probable means inclining to such apposite counsels as in a rational way tend to the expediting that business we are about In this case Reason owes its light to Faith and ascribes all its skill and discerning to God who opens the eyes of our Natural Understandings and causes the Spirit of a Man to move aright in giving a true judgment of what is before us Such a one can say The race is not to the swift nor the battel to the strong 'T is not in him that wills nor in him that runs but in God that sheweth mercy Therefore let not the wise man glory in his wisdom nor the strong man in his strength but only in this That he knows me 3. When under the greatest assurances of our own Reason we yet live in a humble dependance upon God for success knowing that God can come between us and our Reason and disappoint us He can dis-joynt our councils and let in his own will upon us when we have laid things never so well together God can spy a flaw in the best humane contrivances to overthrow all he can smite us between the joynts and the harness 1 Kings 22.34 and give us a mortal wound when we think we are shot-free Thus does God sometimes frustrate all mans preparations turning his wisdom into foolishness disappointing him in the height of his expectation he looks for good and behold evil comes he puts forth an act of Reason in Faith who trusts to God and not to his own Reason 'T is our duty to make use of it as men tho as Christians we ought not to trust in it 2. Consider present Providences Tho 't is Precept not Providence that makes Duty yet Providence points to Duty to the time and season of it Much of our duty lies in complying with the opportunity and occasion that Providence gives for the doing of this or that good work to every thing there is a season Eccles 3.1 and every thing is beautiful in his time ver 11. The beauty of holiness lies in timing our duties aright The godly man bringeth forth his fruit in his season Psal 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.7 meet fruit i. e. apposite fruit fruit well-placed What is done out of its place and proper season is not so comely and beautiful Do good as you have opportunity Gal. 6.9 10. If we would reap in due season we must sow in due season There is a sit season for both We are never more obliged to our duty than when we have the fittest opportunity to perform it and we must eye providence in this 'T is the Prerogative of God to appoint times and seasons not only for his own purposes but for our duty He appoints the day and the things of the day what and when it shall be done Should you order a Servant to do a business to day and he should not do it till the next day would you not count such an one a
breeding bearing and religiously bringing up their children shall work together by Gods infinite wisdom and benign influences for their Temporal safety so far as God sees that good for them y Rom. 8.28 and in the issue for their Eternal salvation Hence I infer to make a short Application of this Doctrine 1. That good Women Applicat when they are call'd to it for all are not call'd to it at all and some not at all times upon several accounts they are so far from hindring that they may forward their own salvation by entring into a marriage state And tho they may think subjection to their own Husbands z 1 Pet. 3.5 only in the Lord as is fit a Col. 3.18 for the Gospel requires no other subjection but in the Lord Christ to be some obstruction to their comfort and happiness yet they are much deceiv'd in such apprehensions For this Doctrine resulting clearly from my Text shews that this kind * Admonentâ— hoc genus obsequi sibi esse salutare Dâ—â— acceptum Calv. in Textum of willing submission and obedience to their own Husbands b Tit. 2.5 Heb. 6.9 is a better thing than they deem of accompanying salvation and acceptable to God being Marriage is honourable in all c 13.4 an Ordinance instituted by him who brings so many good Wives to Heaven to enjoy most contenting sweets there from their afflicting sorrows in Child-bed here Further I infer 2. That hypocritical pretences of Sanctity and unwarrantable vows of perpetual Virginity should not bring a disparagement upon the honourable state of marriage from the pains and perils which child-bearing Women pass through The Disciples of Christ were over hasty in saying d Mat. 19.10 'T is not good to marry But these of Antichrist who embrace the Doctrines of Demons and forbid marrying e 1 Tim. 4.1 2. to their Priests whether they have the gift of Continency yea or no and to such Virgins which for their gain they decoy into an irrevocable Vow as they call it is detestable Yet this is the common practise of the Papists how odious soever it be and in the consequents pernicious * Bernhardinâ—â— in Rosarioâ— as well as the practâ—ses of those before reproved who either to cherish covetousness or cover their wantonness seek to prevent Conceptions or procure Abortions are enemies to the propagation of Mankind and when the subtilties of School-distinctions ‖ Estius in Senten are laid aside will be found culpable of Homicide God deliver us from that mystery of iniquity which they who go a wondring after the Beast f Rev. 13.3 in contempt of Marriage labour to bring in following a wicked Pope * Syric Distinct 82. tho they incur the Anathema of a Council ‖ Concil Gangr c. 10. and tho as we may see some of our first Reformers detecting the Acts of the English Votaries * Bale Myst of Iniquit p. 17 18. Engl. Votar p. 18. cast it out with abomination in that they said the Whorish Papal Synagogue was a great blemish to godly marriage which hath already in our days been ridicul'd by some Atheistical Debauchees whose monstrous Immoralities make them contemptible Whereas Marriage derives its honourable Pedigree from the first pair when innocent in Paradise here below and is no way obstructive to an happy entrance into the Paradise of God above Hence I am at last come to the Obs III. IIId and Principal Observation from the words which will directly answer the Enquiry before us viz. By perseverance in Christian and Conjugal Graces and Duties child-bearing Wives may be best supported against in and under the hazard of their Travail This doth clearly result from the Text as I have explain'd it and needs not much proof By patient continuance in well-doing those who seek for glory and honour and immortality have eternal life saith the Apostle elsewhere g Rom. 2.7 and a prudent Wife abiding in faith charity holiness and sobriety may have such support from the strengthning-word of Promise here and elsewhere that travailing in birth and pained to be delivered h Rev. 12.1 as the borrow'd speech expresseth the Churches sorrow she may have good hope of being preserv'd and seeing a comfortable separation 'twixt her and the burden of her belly when her loins are filled with pain and pangs have taken hold on her i Isa 21.3 * Isa 43.6 The Lord will say as I may allude to that in the Prophet to the loins give up and to the womb keep not â—a k so that all shall be sanctified to her and in a proportion she may rejoyce in hope as Elizabeth from her own experience heartned her Cousin Mary k Luke 1.45 blâ—ssed is she that believeth for there shall be a performance of those things which were told her from the Lord if not in kind yet in Equivalency or that which is better For tho as the most beloved Wife Rachel in her hard labour she should dye l Gen. 35.17 18. or tho the sad estate of the Church should multiply her groans as Phineas his Wife 's were for the the taking of the Ark m 1 Sam. 4.20 21. yet she may have good evidence from the clear shining of her Jewels and Chains which Christ her Husband hath put upon her as his Spouse * Cant. 1.10 I mean the exercise of her Graces that she shall be eternally sav'd her soul shall pass into that rest which remains to the people of God n Heb. 4.9 where there shall be neither sorrow nor crying nor any more pain for the former things shall be passed away o Rev. 21.4 and that may be written on her Tomb-stone which a Learned Doctor wrote on that of pious Mrs. Wilkinson * Dr. Reynolds in her Life She and her Child were buried together who with her child went to Heaven from her Child-bed viz. Here lyes Mother and Babe both without sins Next Birth will make her and her Infant Twins Those necessary and eminent Graces to perseverance or continuance wherein the promise of salvation is made by the Apostle unto child-bearing Women on which they live for support against and in their Travail are as you have heard these Four viz. Faith Charity Holiness Sobriety 1. Faith which we may distinctly conceive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comprehending both that which is Divine and Moral or Christian and Conjugal 1 A Divine Faith which is precious and saving p 2 Pet. 1.1 with Heb. 10.39 a Grace of the Holy Spirit whereby the enlightn'd heart being united to Christ doth receive him and resigns up it self to him as Mediator and so is espoused to that one Husband q 2 Cor. 11.2 depending entirely upon him By this Faith receiving the Son of God who is also the Son of Man born of a Woman is the good Wife to live in subjection to Christ her
an abomination Oh bury her out of my sight says Abraham of his beloved Sarah Gen. 23.4 What do men take pains and care about What are they at cost and charge upon rising early and going to bed late but only for such things as may serve and please the Body VVhich very Body must be beholden to the Soul for to keep it from becoming worms meat and rottenness VVe might value our Bodies and their concerns as much as we do or as we list to do would it but cause us so much the more to esteem our Souls as they deserve for keeping our Bodies in a capacity for our care and kindness 6. Our Bodies follow their Condition 6. It is in the last place very considerable as to us to enhance our opinion of the Soul that our Bodies follow the condition of our Souls As our Souls are so shall our Bodies be when raised up to all Eternity and therefore St. Stephen when he was a dying commends only his Soul to our Saviour Acts 7.59 and our Saviour himself in his last breath commends his Spirit or Soul to his Father Luke 23.46 neither making any mention of their Bodies as knowing that their Bodies by consequence would be happy that they would be cared for by God and raised up in Gods time to be blessed with their Souls to all Eternity If our Souls be found unbelieving and impenitent without Gods Image and favour all the rich attire and sumptuous fare will not keep our Bodies no more than they did Dives his Body from being tormented in those flames that shall burn and none can quench them on the other side if our Souls be sanctified and accepted notwithstanding any present poverty disease or misery they shall hereafter sit with Abraham Isaac and Jacob in the Kingdom of Heaven Shall I carry this a little further it may be more home and close unto you The welfare of the Body even in this life depends upon the Soul As the case of thy Soul is so are all those very things that befal thy Body even in this world VVe judge amiss and call good evil and evil good take all things together and stay till the conclusion and you will then see that all the prosperity that befel a man his riches health friends reputation c. were all evil if his Soul be evil that is unpardoned unregenerated oh very evil Isa 3.10 11. Psal 7.11 God is angry with the wicked every day In his healthful prosperous days he hath the wrath of God the least drop whereof will imbitter all his sweets and this is mixt in the Cup and is as death in the Pot But one that hath his Soul pardoned and purged from sin by the Blood and Spirit of the Son of God All his very torments and Miseries if any such befall him are what God in wisdom hath chosen for him Rom. 8.2 8. and in faithfulness hath layd upon him they are the very best providences that God could find out for him thus to the pure all things are pure c. Titus 1.15 And now I hope that the pretiousness of the Soul being manifest although I have all a long enforc'd my Argumenes as practically as I could I may yet have room for the remaining Application which I am now come unto APPLICATION Informaâ—â—â—â— 1. If the Soul be so pretious we have heard enough to make us abhor sin for ever Sin must needs be the most mischievous thing to us It being that only which can ruine our Souls whereby only we can lose our Souls Other Evils can but bereave us of our Estates or at most of our Lives but they have no more mischief which they can do but sin does deservedly cast Body and Soul into Everlasting Fire Isa 59.2 they are only our iniquities which separate betwixt God and us not tribulation and anguish c. no loss or cross these can and do work for good but sin is such a bitter root that it can bring forth nothing but bitter fruits Sin is the Souls sickness nay its death causing a divorce betwixt it and God the fountain of its life Hence it is said to war against the Soul 1 Pet. 2.11 and to pierce the Soul through 1 Tim. 6.10 I appeal to any whether they would not detest and oppose those that should do such things to their Bodies O fools and slow of heart to believe Luk. 24.25 If ye will not believe God who hath said there is no peace nothing truly good no Salvation to be sure to the wicked believe at least your selves who cannot but find that as sin grows stronger your Souls grow weaker and that by it you forsake your own Mercies and get Boiles and Ulcers nay the Plague in your Souls 2. This does recommend and endear our Blessed Saviour to us who is the Saviour of our Souls and the Shepheard of our Souls and therefore only it is that they do not want he washed them in his blood 1 Pet. 2.25 and quickens them by his Spirit and keeps them by his power and crowns them with his glory to them which believe these things he is pretious 1 Pet. 2.7 If ye value your Souls above the World ye will value our Saviour above all the world too for had it not been for his love and care your Souls had been the miserablest things in it 3. This commends Holiness in all its parts to us Holiness is nothing else but the right Temper and Healthful Constitution of the Soul 't is the beauty of the Soul without which 't is most deformed and loathsome in God's sight To be Heavenly and Holy is to be as God is and to have the Spirit of Glory rest upon you Heb. 12.14 nay without Holiness none shall see God For though there was no defect in the price that Christ pay'd he did and suffered till all was fulfill'd yet if we be wanting in our applying of it we may perish and it will be our sore condemnation that light is come into the World and we love darkness Colos 1.27 't is Christ within us that is our hope of Glory I must not take occasion to commend those comprehensive Graces Faith and Repentance unto you but in a word as ye love your Souls value and esteem them they are to you as tabula post naufragium a plank to get safely to shoar withal If you do not make timoâ—s use of it your Souls will be drowned and perish Everlastingly Godliness is the Souls food ye cannot live a day without it or your Souls will be weak and faint nay expire and dye It is indeed the Souls Life as Jacobs Life was bound up in Benjamins life so is the Souls Life bound up in Godliness where Godliness decays there the Soul goes down with sorrow to the Grave nay to Hell Where Godliness thrives the Soul exults and cryes out Lord now lettest thou thy Servant depart in peace Luk. 2.29 nay in this world What a Feast does Godliness
be some while first yet I may ask you as Plato did one of his Schollars who minded his Table and cheer what he did mean to make his Prison so strong Alas the Body is but the Prison of the Soul the Soul is at liberty only when it gets out of it Let these things frequently come into your minds To which add 1. If the miseries and wants which concern the Body be so great as indeed we esteem them and sometimes feel them to be what then are the necessities and calamities of the Soul The Soul being so excellent nay the meanest humane Soul being more worth than all the Bodies in the world Is there any pain which torments thy Body how intolerable will the pain be that will torment thy Soul the biting of a Scorpion and the raging of fire are but faint resemblances of it If bodily hunger be so sharp what did it not cause the poor Women in the siege of Samaria to do or to part with 2 Kings 6.26 how intense is the hunger and thirst in the Soul whilst yet we are under the dispensations of mercy but if once God's offended Patience turns to Anger who can endure to be scorched with the flames of it 2. If the Pleasures and advantages men have for the Bodies be so desirable Oh what are those Pleasures and advantages we have or may have for our Souls For God hath provided for all his Creatures suitably to their Natures The Herbs and Plants have Earth and dung Beasts have grass to nourish them with The Body of man is plentifully provided out of the store-house and ward-robe of the Creatures with food and rayment but there is nothing amongst them all found good enough for the Soul The Soul can only be satisfyed with the good things of Gods house even of his holy Temple Psal 65.4 Or as David says elsewhere Ps 17.15 I shall be satisfyed with thy likeness â—articulars â—hich we must practice this duty But that I may not be only in generals perswading you to a practical valuation for your Souls let the esteem you have for your Souls appear in these particulars 1. Value thy self upon the account of thy Soul How do men stand upon their tip-toes if they may by any means over-top others This will almost make thy Pride commendable if thou gloriest only that thy Soul is so near akin so much alike to God thou art not so far remov'd as tertius a Jove Oh Reverence thy self more and think thy self too good for the most fashionable or creditable sin Should such aâ— one as thou sin Neh. 6.11 Should any whose Souls are Spiritual in their Original be sensual in their Conversation Far be it from you But 2. Use your Souls well if they be so excellent do not set them upon trifles A meaner Soul than ours would serve to do those Offices we put our Souls upon viz. to eat and drink and sleep A Kings Son sent to a Philosopher his Governour to know whether he might not take such pastimes as other Young men did he only returned for Answer that he should remember that he was a King's Son Oh remember who it is you call the Father of your Spirits and pick not straws you may easily know what I mean with those very Souls which are given thee for higher and better purposes Remember that known Maxime Corruptio optimi est pessima A degenerate filthy or sinful Soul is worse than any Body can be A degenerate Soul is so much worse than a blind or lame body or ulcerous as the Soul otherwise is in its self better than the Body We cannot use our Souls well unless we give them their due superiority over our Passions and Affections and indeed over all the things relating to the Body God did make these Souls for to rule in man and he set up our Understanding in the Throne and commanded our other faculties to obey it as his Vice-Roy and Deputy When men prefer ther Humours or Lusts they make their vile Bodies to Lord it over these precious Souls and imploy their Souls as purveyors nay as drudges for the Body The Servant rides on Horseback and the Prince goes on foot nay there is a greater disparity where the Soul is made to truckle to the Body 3. Thirdly And above all have a care that ye do not lose these Souls that are so valuable I have shewn you how that they may be lost let me now leave some considerations to be enlarged upon by you 1. The danger your Souls are in is very great The Philistines are upon thee thou dost not only run a hazard and it may be or may not be but unless thou doest mightily and in time even to day whilst it is called to day bestirr thy self thy Soul is certainly and may be inevitably lost As David said to Jonathan in another case concerning himself As the Lord liveth there is but a step between thee and Death 1 Sam. 20.3 So there is but a step between thy Soul and Death Nay your Souls are dead in trespasses and sins Luk. 19.10 they are lost but God hath sent his Son to seek and to save 2. The loss of your Souls is very great It is much to lose an Estate or Wife or Child but if thou losest thy Soul thou dost not lose only much but thou losest all For the whole World cannot now profit thee and though the clatter and noise that worldly things make about our Ears will not suffer us to hear or mind this yet dare but to be alone converse with thy self ask thy Heart and Conscience and it will tell thee as much especially when thou art in affliction or on a sick bed c. 3. The loss of thy Soul is never to be repaired Men may meet with losses which yet they may otherwise recover or may have something else that may countervail them but not only nothing can countervail this loss no more than dross and dung can Jewels of the greatest price but if thou doest once lose thy Soul nothing can retrieve or regain it in this case non licet bis peccare If thou once losest thy Soul in this life there is no means hereafter whereby thou mayest recover it but as the tree falls so it lyeth Thou that readest this upon this moment for ought either you or I know depends thy Eternity nunquid aut alter Christus an idem iterum crucifigi habet pro anima as Bernard asks the question Bernard Epist 54. is there says he another Christ Or do you think that he will be crucifyed again for thy Soul 4. Shall I add that this Soul is thine own and thou hast not nor never shalt have another and therefore it stands thee upon to keep it safe The Text calls our Souls ours his own Soul what shall a man be profited if he should gain the whole world and lose his own Soul Christ does not call the World or any thing in it ours but
he calls our Souls ours and certainly they are ours so as nothing else is for we must forego all other things and be parted from them and have been and may be without them but without our Souls we never were nor cannot be And 't is thy only Soul thou hast to make thy darling and to be fond and careful of Most of other things we have double of as two Eyes two Hands and Feet c. but God hath given thee but one Soul Omnia Deus dedit duplicia animam vero unam If thou losest one of the members of thy Body the other in a great measure serves in its stead but thy soul must needs be more carefully looked to than thy right eye or thy right hand for nothing to be sure can stand in stead of it if it be once lost Oh remember this is the one thing necessary 5. You must answer for the loss of your Souls God hath entrusted them with you A great trust a great charge we must account for this Talent when our Lord comes David's Brethren asked him with whom he had left their Sheep God will ask every one of you with whom ye did leave your Souls Are not your Children nay are not your Goods many a man's Swine more cared for and look'd after than your Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza There are two words in the Text that are observed to be forensical and relate to a Court of Judicatory which the gaining and losing in the Text refers to The loss of his Soul will be as a Mulct or Penalty inflicted by the Just and righteous Judge upon every one that hath been careless of his Soul He that does not earnestly endeavour to keep his Soul whilst he lives the evil Angels when he dyes shall require it of him as you know the Soul of the Covetous wretch was adjudged to them How unconcernedly do we read or hear of such things But mutato nomine de te c. Yet but a little while and it may be thy case It may be the divertisements of the World will not let thee have the while to attend to what you hear but what are all the pleasures and enjoyments you can have might they be continued to thee as long as ever they were unto any but as the singing of a little longer Psalm before thy Execution Oh that my words therefore might be acceptable unto you I have shewn you the excellency of Souls as when the Disciples shewed to our Saviour the costly stones and curious Fabrick of the Temple Matth. 24.1 2. Our Blessed Lord told them the time was a coming in which not one stone should be left upon another but all should be thrown down The Application be not to all that hate us but to all that implacably hate God Oh awake arise bestir your selves watch and ward and above all call in the assistance of the Keeper of Israel that not only with all thy keeping but with all his keeping thy Soul may be kept by his Power through faith unto Salvation 1 Pet. 1.5 SERMON XXVI The Leading of the HOLY SPIRIT opened With some Practical Enquiries resolv'd about it ROMANS 8.14 For as many as are led by the Spirit of God they are the Sons of God OUR Apostle in the close of the preceding Verse had made use of a very powerful Motive to excite these Romans and in them all others unto Mortification if ye through the Spirit do mortifie the deeds of the Body ye shall live In this Verse he backs that Motive with an Argument to †Probatio est ejus quod proximè praecessit Calv. Probat quod dixit vivetis Esth evince its Truth and Certainty Such as are the Sons of God shall live such who are led by the Spirit viz. to mortifie the deeds of the Body are the Sons of God therefore such shall live Others consider these Words not so much as a Proof of the foregoing Motive but rather as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl another distinct Motive in themselves to promote Mortification Such who are led by the Spirit thereunto they are taken into the high and glorious Relation of being the Sons of God or the Children of God as 't is v. 16. Now what an inducement is this to Christians to live under and comply with the Spirits Leading as it directs and excites unto the mortifying of the deeds of the Body Both of these Connexions are good but I preferr the first If we take them apart and as they lie in themselves so they contain these three things in them 1. A Glorious Priviledge the being the Sons of God 2. A Description of the Persons to whom this Priviledge belongs they are such who are led by the Spirit of God 3. The Adaequateness or Commensurateness between the Persons describ'd and the Priviledge asserted As many as are led just so many and no more all such and none but such are the Sons of God 'T is Inclusive or Extensive to all of them Exclusive and Limiting to all others The words are an entire Proposition As many as are led by the Spirit of God they are the Sons of God The Subject hereof they that are led by the Spirit I am to speak unto as to the Praedicate they are the Sons of God that I shall not insist upon further than as 't is reducible under the Subject As many as are led by the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render it by Aguntur as many as are acted by the Spirit Some by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. impelluntâ—r ad sanctas Actiones Piscat Impelluntur as many as are impell'd vigorously urg'd and mov'd by the Spirit The most by Ducuntur as many as are led by the Spirit We have the same Phrase with another Priviledge annext Gal. 5.18 If ye be led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Spirit ye are not under the Law It 's evident the Expression is allusive and Metaphorical And it alludes either to Guides such as lead the Blind or those that are in the Dark or Travellers that know not their way Or to Mothers and Nurses who take their Children by the hand such as cannot goe and therefore they lead uphold and help them Answerably to both of these Believers are led by the spirit of God with respect partly to their Spiritual Blindness and Darkness and partly to their spiritual Weakness and Infirmity The Holy Ghost is both their Guide and Director to keep them from wandring and also their Vpholder and Strengthner to keep them from falling The Point to be discoursed of is this That Gods spirit is a leading spirit to â—os and in all Gods Children The Acts and Operations of this Spirit are various and multiform Several of which are instanc't in in this Chapter the Law of the spirit of Life in Christ Jesus hath
be made a Possessor of Him in his Indwelling in us To be led by the Spirit is our partaking of his Directive Influence after we are made Possessors of him The First supposes the receiving of the Agent or Principle the second imports the Operation from that Agent or Principle The Greek Expositors do much insist upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Whom Oecumenius and Theophylact follow Ideo non dicit Qui spiritum Dei acceperunt sed qui spiritu Dei aguntur i. e. qui illius actui obtemperant Musc but with that Explication of it which I do not drive at Observe say They 't is not said as many as have received the Spirit are the Sons of God but as many as are led by the Spirit For as they glosse upon it many receive the Spirit at Baptism who yet afterwards not being led by the Spirit to and in an Holy Life their Sonship to God ceases But this stating of the Having of the Spirit I meddle not with I consider the Reception of the Spirit not only in an external Baptismal way but in that which is inward real and saving And even this I make to be distinct from his Leading For although these are never disjoyn'd and separated but do always coexist and accompany each the other all Circumstances concurring yet in themselves they differ both as to Order and Precedence and also as to Nature and Essence The Having of a Soul and then the having of the subsequent Acts of that Soul are different things so 't is in that which I am upon These things that are more general being premis'd I come to a more strict and particular Explication of this Leading of the Spirit What is it to be led by Him It notes something on the Spirits part and something on the Creatures part Both must be taken in in the opening and stating of it 1. Something on the Spirits part So it imports 1. His special Guidance 2. His powerful Inclination 3. His Cooperation and Corroboration 4. His Regency and Gubernation 1. His special Guidance To be led by the Spirit The special Acts included in the Spirits Leading 't is to live under the blessed Guidance and Conduct of the Spirit This is the Notion which does most obviously comport with Leading How is the Blind man led why as he has one to direct and guide him to and in the way wherein he is to go So here Of this act as done by God and his Spirit the Scripture often speaks And the Lord shall guide thee continually Is 58.11 I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldst go Isa 48.17 Thou shalt guide me by thy Councel and afterward receive me to Glory Psal 73.24 Teach me to do thy Will for thou art my God thy spirit is good lead me into the land of uprightness Psal 143.10 Lead me in thy truth and teach me for thou art the God of my Salvation Psal 25.5 I will direct their work in truth and I will make an everlasting Covenant with them Is 61.8 The steps of a good man are ordered by the Lord. Psal 37.23 Thine ears shall hear a word behind thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left Isa 30.21 Here 's the Leading of the Spirit What the Cloud was to the Israelites in the directing of them in their Motions what the Guide is to the Traveller who knows not his way that the Spirit of God is to Believers their Guide and Director in this their Journeying and Wilderness state II. His powerful Inclination He leads not only by a naked Guidance or Directive Light beam'd into the Understanding whereby Believers are brought to know God's Will and what they are to do Col. 1.9 that ye might be filled with the knowledge of his Will Quid est duci spirieu Dei Est a spiritu sancto soris Verbo intus Illuminatione doceri de Dei voluntate nec non efficaciter flecti ac Regi ad volendum faciendum ea quae Deo placent Par. in all Wisdom and spiritual Vnderstanding Eph. 3.10 Proving what is acceptable to the Lord But he leads also by the Efficacious Inclining of the Heart the bowing and bending of the Will the overpowring of the Affections to close with and follow his Guidance in the doing of what is good and in the shunning of what is evil Divines bring the whole of the Spirits Leading under two words Monendo Movendo he first counsels and directs as to what is to be done and then he excites and effectually enclines to the doing thereof Psal 119.33 teach me O Lord the way of thy statutes here 's the Informing and Directing Act of the Spirit v. 35 36. make me to go in the path of thy Commandments Encline my heart unto thy testimonies and not unto Covetousness here 's the Efficacious and Powerful Act of the Spirit They who feel and experience This in themselves they are the Persons that are led by the Spirit I shall have occasion to speak more of it in what will follow III. His Cooperation and Corroboration When one leads another both the person leading and the person led have their proper Action and Motion and both unite and concurr therein And so 't is in the Saints being led by the Spirit as to what is Holy and Good He Acts and They Act too something there is done on His part something on Theirs too and there 's a mutual conjunct efficiency or Agency in Both. He acts then they act acti agunt And the Act is Theirs and His too theirs Subjectively and Formally His in respect of Excitation to it and Assistance in it They do the thing but 't is by his Influxe Is 26.12 thou hast wrought all our works in us Philip. 2.12 13. Work out your Salvation for it is God that worketh in you both to will and to do of his good pleasure In short we move we act and the Spirit concurrs and cooperates with us therein and so we are led by him †Dicet mihi aliquis ergo agimur non agimus Respondeo imò agis ageris tunc benè agis si a bono ageris Spiritus enim Dei qui te agit agentibus adjutor est Ipse nomen adjutoris praescribit tibi quia tu ipse aliquid agis Serm. 13. de Verbis Ap. Austine when he is proving the Necessity of the latter from my Text does also prove the Reality and Verity of the Former The other Act of the Spirit Corroboration or Strengthning falls in with this in part So his Leading resembles the Mothers or Nurses leading the Child it being weak not able to go alone they take it by the hand hold it up joyn their strength with its weakness and so they enable it to go In like manner the strong and mighty Spirit of
Rule to act by His Internal Holiness and Perfection being his sole Rule But as to Vs in our Actings we have an External Rule by which all that we do is to be squared and therefore by and according to this Rule the Spirit guides us And our Conformity thereunto is both the Measure and also the Design and End of the Spirit in his Guidance of us The Word it self carries in it a leading and directive Property Prov. 6.22 23. VVhen thou goest it shall lead thee For the Commandment is a Lamp and the Law is light Psal 119.105 Thy word is a lamp unto my feet and a light unto my path 133. Order my steps in thy VVord Mic. 6.8 He hath shewn thee O man what is good The written Revelation of God's Will is the Christians great Rule the Compass by which in all things he must steer his Course the Star that must direct him in all his Motions 'T is to the Law Isa 8.20 and to the Testimonys that we must have our continual Recourse for the regulating of us in all matters of Faith and Practice Now this Leading of the word and that of the Spirit are never to be sever'd As that is in subordination to This so This is ever in Conjunction with That This Word we must in all things keep close unto or else we run our selves upon most dangerous Rocks The Enthusiast is for a Light within for immediate Revelations Inspirations Impulses from the Spirit and I know not what But are these Praeter-Scriptural much more are they Anti-Scriptural Oh then they are nothing but mens own Fancies and Delusions and not at all the leadings of the Spirit of God When any upon the pretence of these go off from the written Word what wild Opinions and Practices do they run themselves upon Of which we have had too many instances both at Home and Abroad The Spirit and the VVord are our full and compleat guide The Spirit gives Light and Life to the Word and the VVord gives Evidence that the Guidance is from the Spirit But it may be ask'd Does the Spirit guide only in this mediate way Quest Is there not an immediate Leading by him at least pro hic nunc No unless you state it thus That although he may not always Answ in an Express and in an Explicit manner guide by the VVord yet his Guiding always is according to the VVord and Consentaneous to it The Word evermore is in the matter though sometimes it may not be in the manner of the Spirits Guidance He may without making use of the Word by an immediate Divine Light and Excitation lead me to this or that duty but he never leads me to any thing but what the Word first makes to be Duty Take it in that other Act of the Spirit which follows here v. 16. The Spirit it self beareth witness with our Spirit that we are the Children of God This witnessing of Adoption is usually Mediate and by the Word yet 't is not always so sometimes 't is Immediate and without the VVord That is the Spirit assures of this not only in a syllogistical way by such and such Scripture-signs Marks Qualifications Dispositions which evidence Sonship to God as He that is led by the Spirit is the Son of God Thou art one who art led by the Spirit therefore thou art the Son of God But he sometimes may and does directly and immediately say to a person Thou art a Child of God But now though here he thus witnesses Abstractly and praecisively without making use of the marks and signs of the Word concerning this Relation yet he never so witnesses but according to the Word i. e. where those marks and signs are In like manner 't is as to his leading this is not always managed by an express Revival upon the Heart of this or that passage in the Word yet for the matter of it 't is ever done in a way consonant and agreeable to the Word And so long as we keep to this I think there will be no great danger of Enthusiasm or Fanaticisme rightly so called The manner of it III. The manner of the Spirits Leading Concerning which not to run out into all the various Explications that occur about it I 'le confine my self to these two things The Spirit leads 1. With Power and Efficacy 2. With Sweetness and Gentleness Fortiter Suaviter 1. With Power and Efficacy The Spirit leads so as that the Person led shall certainly follow him For in this Act he does not only illuminate the Vnderstanding or barely dictate to the Mind and Conscience what way is to be taken but he does also Inwardly by a Secret Power upon the Heart incline and bend the Will to close with what he directs unto He leads with a strong Hand so as that the Soul shall not be able to resist him I mean ad Victoriam I speak not of his Guidance which is common and general but of that which is peculiar and saving of that which is put forth either in those that are regenerate already or in those whom God designs to make such This leading of the Spirit in such Persons is ever carryed on with Power and Efficacy I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgments and do them Ezek. 36.27 here 's not only an Informing Light but an Overpowering Influence I 'le cause you to walk in my Statutes Turn thou me and I shall be turned 'T is leading in the Text to shew the Mildness of the Spirits Operation elsewhere 't is Drawing to shew the Power of the Spirits Operation 'tis Drawing as to the depraved Will 't is Leading as to the Sanctified Will The Evil Spirit leads to sin How Why he moves perswades solicites to sin and further than that he cannot go But the Holy Spirit in his leading to Grace and Holiness pursues this with a Determining and Overcoming Power so as that the Effect which he aims at shall certainly be produced This we must grant or else we must hold a parity of Operation betwixt the two Spirits that the Holy Spirit has but the same causal Influx upon what is good which the wicked Spirit has upon what is evil then which nothing can be more absurd 2. Yet 't is Power acted and exerted with all sweetness mildness and gentleness Here 's leading but no Force Conduct but no Compulsion no Coaction vehemens Inclinatio non Coactio Ghorran The Will is determin'd but so as that not the least violence is done to it to the infringing of its Liberty Ne arbitreris istam asperam molestamque violentiam dulcis est suavis est ipsa suavitas te trahit Aug. How spontaneously does the Person led follow him that leads him so 't is here This and all the other workings of the Spirit are admirably suited to the Nature of Reasonable and Free Agents Efficacious Grace does not at all
destroy Natural Liberty Where the Spirit does not find sinners willing by his sweet Methods he makes them willing Psal 110.3 Thy people shall be willing in the day of thy power a day of power yet willing Even the Spirits Drawing is managed with all consistency to the freedom of the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys he draws but 't is one that he makes willing to follow Hos 2.14 Behold I will allure her ay there 's the Spirits leading This being the constant and avowed Doctrine of the Protestants and †Ductus spiritus non est impulsus violentus quo rapimur inviti ut stipites sed est efficax persuasio quâ ex nolentibus efficimur volentes Par. with many others particularly their Explication of the Spirits leading in the Text how injurious and invidious are the Popish Writers in their traducing and calumniating of them as if they asserted the Spirit in This or any Other Act to work with Compulsion or in a way destructive to mans Essential Liberty 'T is a vile scandal And yet how do Esthius Salmeron Contzen upon the Words charge our Divines with it We perfectly concurr with Blessed St. * Enchirid. Cap. 64. de verbis Apostol Serm. 13. c. 11 12. Austin in that excellent passage of his cited by the Rhemists As many as are led by the Spirit he meaneth not says he that the Children of God are violently compelled against their Wills but that they be sweetly drawn moved or induced to do good But no more of this IV. The Extent of this Leading of the Spirit The Extent of it A threefold account may be given of that 1. In regard of the Subject or person led So it extends to the Whole Man First to the Interior Acts of the Soul in its several Faculties Vnderstanding Will and Affections And then to the Exterior Acts of the Body yea to the whole Conversation For all these are comprehended within and fall under the Spirits Leading For as his Sanctifying Operation extends to all of these the God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of Christ 1 Thes 5.23 So does his Guiding Operation also these two being Commensurate and Coextensive This might be made out in Particulars was I not afraid of too much prolixity 2. In regard of the Object or Matter that the Spirit leads unto So it extends to the whole Duty of a Christian to all that he is to Know Believe and Do. Look as the Word in its External Leading guides us in all things that concern Faith and Practice it being a compleat and perfect Rule 2 Tim. 3.16 17. so 't is with the Spirit in his Internal Leading too Joh. 14.26 For Knowledge and Faith the Promise is But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you John 16.13 And again Howbeit when he the Spirit of Truth is come he will guide you into all Truth see 1 John 2.20 27. And so 't is as to Holiness also this Spirit directs those who have him to and in the Practice of Holiness in its full and utmost Extent and Latitude Tit. 2.12 As the Grace of God the Gospel Without teaches us that denying ungodliness and worldly Lusts we should live soberly righteously godly in this present world which is the summe of all Duty towards God towards Men and towards our selves So the Spirit Within teaches guides inclines to all these His Gracious Conduct is not confin'd to does not terminate in this or that particular Duty of Religion no but it extends to every Duty to the whole Obedience of a Christian 3. In regard of the Degree and Measure of it Concerning which 't is clear that this Leading of the Spirit in the Directing Inclining Governing Notions of it is not as to Degree equal in all God's Children All have the Thing in the Necessary and Substantial part of it yet so as that there is a Gradual Difference in their having of it Some having more and some less He being a Free and Arbitrary Agent does proportion this Act of his Grace to different Persons as he pleases And he making Some more ductil to his Leadings than Others accordingly he vouchsafes more of Them to Those than he does to Others But in None does it reach so high as to render them perfect here For although we should grant which I do not that the Spirit should advance his Guidance consider'd in it self and as it comes from Him to such a Degree and Pitch as to lay the Foundation of Perfection in Saints here below yet considering what the Capacity of the Subjects of this Act is here they being Flesh as well as Spirit 't is not imaginable that de Facto and in Eventu they should ever here be perfect upon it Wherefore it must be bounded and limited though not from what the Spirit could do yet from what he is pleased to do in Believers in their present imperfect state He shall guide you into all Truth what so as to make Saints Omniscient or Infallible He guides unto all Holiness what so as to render them sinless and impeccable here on Earth we must by no means carry it thus high It therefore must be qualified thus He shall guide you into all Truth i. e. into the Knowledge of all Necessary and Fundamental Truths And he shall guide you into all Holiness i. e. so far as your present state admits of and so far as is necessary for your future Glory Beyond this Measure we must not extend or heighten the Spirits Leading For the truth is if we take it in this bounded Notion we secure the Thing but if we go higher we totally undermine and nullifie it as all Experience proves And by the way Observe that this Guidance of the Spirit in the General and that Guidance of His in Particular in the Duty of Prayer do much stand upon the same level Insomuch that as the Former the Spirits immediate Guiding of Believers in the Matter and Manner of their Actions does not thereupon render Them or Their Actions perfectly Holy and free from all mixtures of sin So neither does the Latter the Spirits immediate Guidance and Assistance in the Matter and Manner of Prayer render the Prayers of such infallible or of equal Authority with the Scriptures as some Object Because as to Both this Agency of the Spirit is to be limited partly from the Consideration of the present State of the subject in whom it is exerted and partly from the Spirits Aim and End therein 'T is true to obviate a bad Inference that may be drawn from hence the Apostles themselves considered as but Men and as men in the State of Imperfection so they were fallible as we are But as they had in matters of Faith
and Doctrine for a special End that Extraordinary Guidance and Direction from the Spirit which no common Believers now have so They and They only became Infallible Wherefore although Saints now are partakers of a special Assistance and Guidance from the Spirit in Prayer and in their General Course of Life quoad veritatem rei yet this does not make them infallible in the One or impeccable in the Other it being vouchsaf'd to them but in such a Degree as is consistent with their present state and subservient to the End of the Spirit in his present Operations in them Which is but to guide them to necessary Truth and Holiness to help them in their Infirmities and the like but not to advance them to Apostolical Endowments Of which now the Evangelical Doctrine being published and sealed there is no Necessity And thus I have gone over the Doctrinal Explication of the Leading of the Spirit I come now to resolve some Practical Enquiries about it which will be in stead of the Application The First is this How may We as to Our selves or Others know 1. Enquiry whether We or They be led by the Spirit of God It highly concerns us to be very inquisitive about this Both because our Sonship to God must be evidenc'd by it for the Text is express As many and no more then as are led by the Spirit are the Sons of God and also because there are great Mistakes in Men about this The Most lay claim to it when yet God knows but very few partake of it in truth and reality How many please themselves with the thoughts of their being led by the Spirit when 't is most obvious they are not Every man in the World is acted by Some Spirit or Other Omnes Homines aguntur aliquo Spiritu Orig. Now there being different and contrary Spirits some Evil and some Good the Question is What that is which we are led and acted by There 's the Spirit of the World 1 Cor. 2.12 by which the Men of the World are led There 's the Corrupt and Sinful Spirit Do you think that the Scripture saith in vain Jam. 4.5 The Spirit that dwelleth in us lusteth to envy by this all in the Unregenerate state are led There 's the Spirit of Whoredom Hos 4.12 the Spirit of perverseness Is 19.14 the Spirit of seduction 2 Tim. 4.1 under the Conduct of which too many are These are the Evil Spirits within Us which influence Men in their Actings And then there 's the Grand Evil Spirit without the Devil the Spirit that worketh in the Children of Disobedience Eph. 2.2 And Oh what an Heart-piercing Soul-afflicting thing is it to consider how the Generality of Men are led by this wicked Spirit All these Spirits are Evil. In Opposition to which there are Other Spirits that are Good And they are either the Renewed Spirit in Gods people the Heart as sanctify'd as having a Vital Supernatural Principle infus'd into it which leads and inclines to Holiness Or the Renewing Spirit Gods own Spirit of whom the Text speaks These Spirits are contrary to the Former both in Themselves and also in their Leadings For as They are all for what is Evil so These are all for what is Good And the Contrariety is such betwixt them as that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible in the same Subject in their full entire Power and Strength So as that a person can be led but by One of them Both cannot lead together I mean as to a Mans General Course and as to their Absolute Power and Dominion in Him The Text speaking of the Leading of Gods Spirit the Enquiry must be confin'd to that And so it s laid down How may we know whether we be led by the Spirit of God For the Resolution of which I must refer you to what I have been upon Having said so much in the Opening of the Thing it self by the comparing of your selves with that you will be able to determine your own Case whether it belong to you or not It would be superfluous for me to enlarge again upon those Heads in the Application which I have already been so large upon in the Explication Only therefore to give some brief Direction I would desire you to look back 1. To the Essential and Constitutive Acts included in the Holy Spirits Leading viz. Guidance Inclination of the Heart to Good Corroboration Gubernation Art thou One that art guided by this Spirit to and in the great Duties of Christianity One who art strongly inclined to what is good One that feelest an inward Divine strengthning for Doing and Suffering One that art ruled and governed by this Spirit Surely thou art led by Him But if it be otherwise thou art led not by This but by some Other Spirit 2. To the Matter or Terminus of the Spirits Leading Truth and Holiness Do thy Opinions carry Truth in them thy Practices Holiness Oh then thou art led by the Spirit But what shall we say to those who are led away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the error of the wicked 2 Pet. 3.17 or led away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with divers lusts 2 Tim. 3.6 why 't is a concluded Case these are not led by the Spirit The Course discovers the Guide The Fruits of the Spirit ever accompany the Leading of the Spirit Principiata respondent suis Principiis If the Action be Holy Spiritual and Good such as suits with the Holy Spirit it then proceeds from Him but if it be sinful and wicked Satan and thy own evil Heart are thy Leaders in it and to it Whoever doth not righteousness is not of God 1 John 3.10 nor led by his Spirit What live in Drunkenness Vncleanness Sensuality Injustice Malice Hatred And yet pretend to the Conduct of the good Spirit What a Delusion is this to thy self what a Reproach and Injury to the Blessed Spirit 3. To the Rule by which the Spirit leads the written VVord of God He Indited this Word and he Guides by it The Spirit and the Word go hand in hand together Is your Faith regulated by this Your Conversations steer'd by this hereby you may know that the Spirit leads you But if any Believe Live Speak not according to this VVord 't is because there 's no light in them Is 8.20 He that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of truth and the Spirit of Error 1 John 4.6 Oh let all take heed of fathering any thing upon the Holy Spirit which does not comport with nor is founded upon the Holy Scriptures The Enthusiast is very bold with the Spirit but his Arrogance and Folly shall be made manifest at one time or another 4. To the manner of the Spirits Leading He leads with Power and Efficacy Well what do you find of this what have you more than a bare directive Light is there a Power working in
then leave as some Guids do with poor Travellers deserting them in the midst of their Dangers no but he holds on repeats and lengthens out this Act to the very last True this depends upon Conditions on our part as ye have heard but yet these do not make the thing Vncertain and lyable to Intercision because 't is part of the Spirits Leading to direct encline and overpower to the performance of those Conditions So 't is secur'd as to the Continuance of it to all the Elect of God Every upright Christian may triumphantly say with David This God is our God for ever and ever he will be our guid even unto death Psal 48.14 The Cloud never left Israel till it brought them to the land of Promise so t is here 2. That it is managed and carryed on all along with Mixtures of all other Grace i. e. with the bestowing of inward Peace and Comfort and of all supplys necessary to the believing Soul 'T is not a bare naked Leading but such as is attended with the Conveyance of all Other Mercies According to that encouraging Text Isai 49.10 He that hath Mercy on them shall lead them even by the Springs of water shall he guid them Is not here Heb. 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong Consolation for all who are led by Gods Spirit In the Sixth and last place it might be enquir'd 6. Enquiry Since this Leading of the Holy Spirit is a Special and Discriminating Act what Inferences may be drawn from it as being such I might instance in several if I had not already exceeded the Bounds of a Sermon Therefore take but this One That 't is not a thing much to be wonder'd at that Saints and Sinners do so much differ and that Saints and Saints do so little differ The Difference 'twixt the two Former is great Light and Darkness Heaven and Hell do not more differ than they That which the One Loves the Other hates in their visible Practices there 's little but Sin in the â—â—e there 's Holiness though imperfect in the other The One Curses Swears takes Gods Name in Vain lives a brutish Life minds not God the Other fears God avoids Evil desires to order Words Thoughts Actions by the Rule of the Word Prays Sanctifies the Sabbath does Good is not here a vast Difference There is indeed but can it be expected it should be otherwise they being led by Different and Contrary Spirits Oh upon this no wonder that their Actings and Courses are so different Men will and must Be and Do according to the Spirit which Guides and Governs them Therefore the Unregenerate and Wicked being under the Guidance and Power of the Evil Spirit they will do what suits with that Spirit e contra the Renew'd and Sanctifyed being under the Guidance and Power of the Holy Spirit they will do what suits with that Spirit And upon this Foundation there must be an Everlasting Difference and Contrariety betwixt them But then for Saints and Saints they do not thus differ As to lesser Matters there may be too much of Differences even amongst Them but as to the Fundamentals of Faith and Practice so there is an admirable Harmony Vnity and Consent amongst them Some live in one Age some in another some in one Place some in another yet there is a blessed Oneness and Agreement amongst them all They believe the same Truths performe the same Duties attend upon the same Worship walk in the same path of Holiness have and act the same Graces groan under the same burdens drive on the same Designs as Face answers to Face so do they to one another And whence is this why from this they are all led by one and the same Spirit Hence it is that they do so concurr in all the Necessary and Vital parts of Religion We having the same Spirit of Faith 2 Cor. 4.13 There is one Body and one Spirit which actuates and animates all that Body Eph. 4.4 'T is One and the self same Spirit which worketh in all as the Apostle speaks in reference to Gifts 1 Cor. 12.11 As many as are led by the Spirit of God here are Many that are led but 't is but One Spirit that leads them all This is that which causes such an Vnanimity and Harmony in Gods people both in Matters of Faith and Practice Oh that the World might see more of the Thing and then the Reason thereof would be obvious SERMON XXVII Quest What advantage may we expect from CHRISTS PRAYER for Union with HIMSELF and the Blessings relating to it JOHN 17.20 21. Neither Pray I for these alone but for them also which shall believe on me through their word V. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me IN this Chapter we have the admirable Prayer of Christ offered up to the Father a little before his last and greatest Sufferings In this Prayer we may observe the design and the contents of it The design of it is to encourage his Disciples ver 1. These words spake Jesus c. He had spoke much in the former Chapters for their comfort and encouragement and in pursuit of the same design he lifts up his eyes to Heaven and pours forth this Heavenly Prayer in their hearing The contents that which he prays for is Union with him and the Father and the blessings relating thereto of which more particularly afterwards The words considered joyntly with the design and contents of the Prayer offer us this Observation Observ The People of Christ have great encouragement from his Prayer in reference to Vnion with God and the Blessings relating to it In the prosecution hereof 1. I shall give some account of the severals he prayed for And 2. Shew what encouragement we have to expect what he prays for For the first he prays for Vnion with Himself and the Father for Faith the bond of this Union for Holiness the effect of it for Perseverance that it may continue and not be dissolved and interrupted lastly for Glory the Consummation of this Union 1. For Faith that those may have Faith who did not or do not yet believe ver 22. That the World may believe that thou hast sent me He prays that those who were chosen to Glory as the end and so to Faith as the means may be brought to believe on Christ as sent of the Father to be the Mediator and so accept of him as their Prophet Priest and King 2. He prays for Holiness the growth and increase of it ver 17. Sanctify them through thy truth thy word is truth The word of Truth through the Spirit working with it and making impressions by it on the Heart is the instrument and mean both to begin Holiness in regeneration 1 Pet. 1.23 James 1.18 and to promote it where it is begun 1 Pet. 2.2
of the Creature as Water and Wine are mingled together so that the Nature of them both is lost in that mixture For it is not thus with Angels in Heaven or the Glorifyed Spirits there for they still retain their own distinct Nature and Being though they are in the Highest Communion with God Neither is it thus between the Humane and the Divine Nature of Christ as if these two were mingled together and did lose their proper and distinct Natures in each other though the Humane and Divine Nature of Christ have a most near Union and Communion with each other But this Communion it is a Sacred and Mutual Intercourse that is between God and his People whereby they go forth and act in the Divine exercise of their faculties towards him and he comes forth in the Communication of himself in Light Life and Love to them II. I next proceed to speak of some Distinctions about Communion General II with God 1. Communion with God may be considered either with respect to this World or the World to come the one is Imperfect the other is perfect one is Mediate the other Immediate the one is Inconstant and often interrupted the other is constant fixed and uniform without any Interruption for ever 2. This Communion with God hath higher and lower degrees both in the Nether and Vpper World Both among the Saints here below and the Saints and Angels above As there are Orders of Angels in Heaven and some nearer to the Throne of God than others and receive higher Communications of God to them so it is with the Saints made perfect in that Heavenly State 3. This Communion with God is either Internal or External By Internal I mean that sacred Intercourse between God and the Soul which is managed only in the inward Man And by External I mean this Communion with God managed in some External Ordinance of his Worship in the Communion of Saints General III III. I next proceed to shew how this Communion with God is attained and then maintained I answer in General It is attained only in that way which God himself hath appointed thereunto The Heathen did aim at having Fellowship with their Gods and therefore they built them Temples to dwell in Erected Oracles for them to speak to them by and they built Altars to sacrifice to them and appointed Priests to be their Mediators or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers of Friendship between them and their Gods they used several Charms to bring their Gods to them and keep them with them they made use of various Modes and Rites of Worship which they thought best pleased their Gods and whereby they might invite their favour to them and presence with them Yea they worshipped several Creatures though not as Gods but yet that in worshipping them they might have some Communion with those Gods that they thought did preside over those Creatures they Worshipt as Vulcan over the Fire Neptune over the Sea Ceres over the Fruits of the Earth c. But notwithstanding these vain apprehensions of the Heathen by such means to have Fellowship with their Gods yet the Apostle says they sacrificed to Devils and not to God and had Fellowship with Devils 1 Cor. 10.20 I would not saith he that ye should have Fellowship with Devils But the ways of this Communion as I said must be those which God himself hath appointed the principal whereof are Jesus Christ himself and the Holy Spirit 1. By Jesus Christ who was figured upon this account by Jacobs Ladder that stood betwixt Heaven and Earth as the Person wherein Heaven and Earth are united God and Man have Communion with each other who was also figured by the Temple whither the people came up to meet and have communion with God and God with them And particularly by the Mercy Seat where God promised to meet his people and commune with them and therefore the Apostle addeth here in the Text Our Fellowship is with the Father and with his Son Jesus Christ for on our part all our access to God is by him Eph. 2.18 Through him we both have an access unto the Father 2. All Gods approaches to us are also through him All that Light Life and Love which God communicates to his people is through him alone And we have this Communion through Christ with God First By virtue of his Incarnation He assumed our Nature into Union and Communion with God and so made way for our Persons Secondly By virtue of his Life he lived here in the World considered either in the Holy Example he hath left us to walk by or the Doctrine that he here preached by both which he did guide and lead Men in the right way to Fellowship with his Father Thirdly By virtue of his Death and making reconciliation for us by his Blood for if there had not been a Reconciliation and an agreement made between God and us we could never have had Communion with him How can two walk together if they be not agreed 1. This Communion with God it is some lower entrance into the Holyest of all in this World and this is said to be by the Blood of Jesus as the Apostle speaks Heb. 10.19 Fourthly By vertue of his Resurrection whereby Believers come to be raised up to newness of Life Rom. 6.4 And it is only in this New Life that we have all our Communion with God the Old Man in us is not capable of it nor the Powers of Nature till they be renewed raised and quickned through the power of Christs Resurrection Fifthly By vertue also of his Ascension into Heaven from whence descends upon Believers a Divine Influence and Power through Faith whereby they are carryed up above this World and ascend up to Heaven and into Communion with God as the Apostle argues Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth at the Right hand of God Sixthly By virtue of his Intercession For this is one great thing that he Intercedes for with his Father in Heaven that his People might have Union and Communion with them as appears by what Christ prays for John 17.21 in the behalf of his Disciples that they all may be one as thou Father art in me and I in thee that they may be one in us and so have Communion with us so that all these things I have spoken concerning Christ ye see tend to this great end to bring up the Saints of God into this Communion with him 2. This Communion with God is also by the Spirit of God as the Apostle 2 Cor. 13.13 14. speaks of the Communion of the Holy Ghost The Grace of the Lord Jesus Christ the Love of God and the Communion of the Holy Ghost The Grace of Christ and the Love of God are communicated by the Holy Ghost So that all our Fellowship with the Father and the Son are by the Spirit Now the Spirit doth effect this Communion with
God 1. By Sanctifying our Hearts and assimilating our Natures to the Nature of God for there can be no Communion where there is no likeness of Nature What Communion hath Light with Darkness or Fire with Water because there is no similitude in their Natures As the Elements that have symbolical qualities and some likeness in their Nature do easily pass one into the other by a Natural transmutation In this Communion with God there must be some suitableness and likeness between God and the Soul and that enmity and contrariety which is in our Natures to him must be removed by the sanctifying operation of the Holy Spirit in us 2. By elevating and raising the Soul above its Natural power and reach The Apostle distinguisheth between the Soul and Spirit in Man the Spirit is the superior part of the Soul and it is in the Spirit that we have our Communion with God who is a Spirit As the Union and Communion between the Soul and the Body in Nature is by the Superiour and most refined part of the Body which are the Vital Natural and Animal Spirits so our Union and Communion with God is by the Spirit the supreme part of the Soul and that elevated and raised by the Spirit of God above its own Natural capacity or power These are the principal wayes for Communion with God but then there are subordinate wayes which are the Ordinances and Institutions of God for that end For God hath in all ages been training up his people to this to have Communion with himself and therefore he did appoint Ordinances for that end under the Law there were Sacrifices and Altars and Solemn Feasts appointed of God especially the Sabbath-Day and a Sanctuary erected c. and all for this end that his People might therein draw nigh to him and have Communion with him And so in the New Testament God hath his Ordinances also appointed for this end as Prayer Hearing the Word Singing of Psalms Baptism and especially the Lords Supper which is therefore called the Communion as that Ordinance wherein we have a more special Communion with Christ and with God in him Quest But what is to be done more particularly on our part to obtain it and maintain it also Answ 1. In general we are to desire it and pant after it as the most beneficial and necessary thing in the World Many have it not because they desire it not They satisfie themselves in their converse with things below and the Communion they have with things sensible and natural and desire not this Communion with God Answ 2. You are to make it your scope and end in all the Ordinances you approach to to have therein Communion with God Many come to them out of custome some out of curiosity and others in hypocrisie and so find not that Communion with God which else they might obtain if they did make it their great scope and end David testifies his great longing that he had after the Sanctuary of God but it was for this end that he might there meet with God and have Communion with him as he expresseth it in the Psal 27.4 One thing have I desired of the Lord to dwell in the House of the Lord that I may see the Beauty of the Lord and enquire in his Temple And again Psal 63. O God my God early will I seek thee my Soul thirsteth for thee that I may see thy Power and thy Glory as I have seen thee in thy Sanctuary which is in effect that he might there have Communion with God But to speak to this more particularly 1. If we would have Communion with God we must keep up the exercise of Faith in Christ for it is as I said by him that we have all our Communion with God therefore Christ had his Name Immanuel given to him which signifies God with us Let Faith look upon God as in Christ and so we may behold him reconciled we may behold him coming down to us in our own Nature we may behold him upon a Throne of Grace and as entred into a Covenant of Grace whereby we may with a greater freedome and boldness have access unto him which is the active part of this Communion with God and through Faith in Christ God also communicates himself by his Spirit to his People in Light Life and Love which is this Communion in the passive part of it The Apostle 1 John 4.15 saith to this purpose Whosoever confesseth that Jesus is the Son of God God dwelleth in him and he in God This Confession is an act of Faith and if it be not only from the Mouth but from the Heart it leadeth the Soul into this Communion with God expressed in our part by our dwelling in God and on Gods part by his dwelling in us 2. Keep up a dayly exercise of Repentance that so no new Sin nor the Guilt of it in the Conscience may hinder and interrupt our Communion with God For who can say his Heart is clean He is pure from sin and therefore there is need of dayly Repentance that sin may not interrupt our Communion with God which it will do if we abide impenitently under it The Apostle speaks in this Chapter of Fellow-ship with God and here in the Text and afterwards adds If any man say he hath no sin he deceiveth himself So that this Communion with God may consist with the Being of sin but not with impenitence under it and therefore adds If we confess our sin he is faithful and just to forgive it and we know that Confession of Sin is one great part of Repentance and when Sin is thus confessed and forgiven it need not hinder our Fellowship with God The Apostle also mentioneth in my Text Fellowship with God and the cleansing of us from sin by the Blood of Christ both these are put together so that to maintain this Fellowship with God we must be cleansed from sin which is done meritoriously by the Blood of Christ but on our part upon the Conditions of Faith and Repentance 3. Keep up a constant course of Prayer and praising God 1. Prayer Prayer is a special Ordinance for Communion with God and therefore so much commanded in Scripture Pray without ceasing saith the Apostle in one place Pray all manner of Prayer in the Spirit as he speaks in another place For if it be not a Prayer in the Spirit accompanied with Faith and fervour of Soul we may pray and yet have no Communion with God Prayer is compared to incense but it doth not ascend to Heaven but in the Fire of Holy Affection kindled by the Spirit And Christ therefore propounded several Parables to put men upon Fervency Faith and Perseverance in Prayer which are so well known that I need not mention them If the Soul draws nigh to God in any Duty it will be this And so Gods drawing nigh to the Soul is experienced to be much in this Duty of Prayer Christ himself
Death where note 1. His Submission to the will of the Father He puts himself into his Fathers hands and Subjects himself to his pleasure 2. His design the Fathers glory Glorify thy Name He doth not say simply let my Agony and Death come but Glorify c. q. d. This being the means of thy Glory which thou hast fixt upon here I am do to me as seemeth good in thy Sight Hence observe First The best way to quiet and compose our Spirits in time of distress is the Prayer of Faith Wrastle with God and you Conquer your own Tumultuatings 1. Sam. 1.10 11 18. Secondly That Soul will be heard who forgets or neglects himself in Comparison and Prayeth for the Accomplishment of the Will and Glory of God So doth Christ here and God heard him See Heb. 5.7 Thirdly Our Exemption from suffering may sometimes be inconsistent with the Glory of God Save me from this hour saith Christ but for this cause came I unto this hour Father Glorify thy Name The Ground of the Point lyes in his Correction of his first Petition Fourthly The best and most Effectual means to prepare our selves to meet God either in the way of Mercy or Judgment is to resign our selves to the Soveraign Will of God to be disposed of for his Glory 1. I shall prove the Doctrin 2. Open the Nature of this resigned Frame of Spirit 3. Give some Arguments manifesting that it is our Duty especially in a Day of Distress 4. Apply the whole Before I enter upon the first I lay down this Supposition That believer who is prepared for Affliction is prepared for Salvation that the same qualification fits for both these dispensations I know some are Vessels of Wrath fitted only for Distruction Ro. 9.22 If the Apostle did there Treat of a Moral preparation which I know he doth not then we must Distinguish between Destruction and Affliction and of the fitness of the Vessels of Wrath for that and Saints for this But to decide this matter Our Doctrine and Question speaks of an Holy Gracious Preparation for Sufferings to bear them quietly and benificially not of a judicial Aptitude for Ruin much less an Eternal act of Preterition which is the Apostles meaning there This premised I suppose none will deny him who is holily qualified for Suffering to be in a blessed readiness for comfortable Dispensations and Providences Now that the above mentioned Resignation to the will of God for his Glory Prepareth a Soul both for Mercy or Judgment Suffering or Deliverance appeareth as follows 1. In that we find Holy Men of Old in this Spirit ready for either Dispensation Tribulation or Comfort Adversity or Prosperity Job shall be our First Instance his Resignation is notably expressed Chap. 1.21 Naked came I out of my Mothers Woumb and Naked shall I return Thither The Lord giveth and the Lord taketh Blessed be the Name of the Lord. The good Man upon the first gust of the Storm that beats Terribly upon him falls down at the Feet of God acknowledging his Soveraignity and Adoring his Name Well in this Frame he met with greater Tryals afterward and how did he bear them See James 5.11 Ye have heard of the Patience of Job and have seen the end of the Lord that the Lord is very Pitiful and of tender Mercyes In this Spirit he bear Affliction Patiently and received Mercy Plentifully God had two Designs on Job to Try and Bless him and Job's humble Spirit equally quallified him for both Take David for a Second Example By Absaloms Rebellion he was brought to a great Strait that must flye to prevent the Surprize of his Person Now take notice of his Frame 2 Sam. 15.25 26. And the King said unto Zadack carry back the Ark of God into the City If I shall find favour in the Eyes of the Lord he will bring me again and shew me both it and his Habitation But if he say thus I have no delight in thee behold here I am let him do to me as seemeth good unto him David was not without hopes of being Restored to his Throne and yet he had fears of the Contrary but whether God would dispose of him that way or this he Submits to his Pleasure Resigns himself to his Will and this prepared him for Suffering and qualified him for Deliverance Isa 41.2 'T is said that God call'd Abraham to his Foot i. e. to an intire Subjection to his Will He disputed nothing that God revealed refused nothing which he commanded what was this for why to fit him for great Tryalls Mercies Gen. 12.1 2 3 4. Cap. 22.1 2 3 10 16 17 18. this was Pauls Frame Acts 20.22 23 24. 2. That Frame is most fit to meet the Lord in the way of Judgment or Mercy which Christ chose to suffer in and so to enter into Glory In the Text this was his case he was shortly to meet with two Contrary Dispensations He was to bear our Sin and to Conflict with the Wrath of God for it to Suffer the Violence of Hell and the World and to Dye an accursed Death but with all immediately he is to be Glorified at the Right Hand of the Father Both these he had in his Eye in this Chap. v. 23 24. He expected a double Glory upon his Death here by the Propagation of the Gospel in Heaven by the Exaltation of his humane Nature Chap. 17.15 and both these he looked for Heb. 12.2 Well how will he prepare himself for Suffering and Glory even by lying at his Fathers Foot in the Text. And now he can grapple with all his Enemys and now he can wait for his reward Matt. 26.39 42 44. 'T was in this Spirit that he went to meet his betrayer v. 45 46. This all the Evangelists mention for our Example Certainly Christ knew what was the best preparation for Judgment or Mercy and Chose it for himself and was therein our Pattern 3. That 's the best way to meet God in the way of his Judgments or Mercies which himself prescribeth but a Resigned humbled Spirit to his Will and Pleasure is commanded by himself to qualify us for such Dispensations 1 Pet. 5.6 Humble your selves therefore under the mighty hand of God and he shall Exalt you in due time q. d. bear my Afflicting hand and you shall feel my Supporting Exalting hand 4. That 's the best Preparation for Mercy or Judgment which God aimeth at in Afflicting and Rewardeth in Delivering his People and this is a Resigned Frame an Obedient Submiss Subdued Will to the Will of God If he afflict his Children 't is because they are Froward if he Cherrish them t is for the Compliance with his Pleasure Ephram was Smitten for his Stubborness and Comforted for his Obedience Jer. 31.18 19 20. God hath no Contention with us but our Crosness because our Wills Thwart his and our ways contradicts his First we resist his Commanding Will by Disobedience and then his chastizing Will
by Impatience and he in his Wisdom and Love is resolved to bring us to his Foot Well! If we Comply before hand when we see the Storm approaching God's end is Attained and he either lay's down his Rod or Mitigateth the Chastizement yea he will e're long Embrace and Comfort broken and humble Ephraim Indeed this Frame superseed's Affliction for Judgment upon Saints are not to Destroy but Subdue them to their Fathers Will. And if we meet our angry Father in this Spirit he may Correct a little but he will certainly Comfort much 5. Lastly a resigned Soul meeteth God in the way of Judgments or Mercies to great advantage They are so far from doing him harm that they do good therefore it must needs be a blessed Preparation for either Physick never works so well as when the Body is antecedently prepared nor is any Person so certainly profited by Judgments or Mercies as he that is ready to entertain them I know God can do an unprepared Soul good by any Providence but I am sure none can come amiss to such as be prepared What then will prepare us to receive Chastizments Profitably The Apostle tells us Be Subject to the Father of Spirits and Live Heb. 12.9 Comply with his Will resign your selves to his Pleasure and what ever he doth will be a quickning in proving Providence Qu. What is the Nature of this Resignation to the Will of God for his Glory Or wherein doth it consist Ans I shall reply to this Quere by laying down something implyed in it and then speak to the Proper Nature thereof It implies many things I shall Instance only in a few for Brevity's sake 1. It supposeth a Lively exercise of Faith For as no Unbeliever ever did resign himself freely to the Will of God so no believer if Faith be not in Exercise can do it Yea it must be an active Faith will enable us to put our selves into the Hands of God especially in a Day of Affliction to deal with us according to his Pleasure I say that Soul must have a good Acquaintance with and a blessed Confidence in him whom he trusteth with his Life and All. Paul therefore tells us in case of Suffering he knew whom he had Trusted 2 Tim. 1.12 Therefore our Saviour here when he Referreth himself to God expresseth his Faith in that very Resignation Father Glorify c. He believed God to be his Father and that his Father loved him and now he is Satisfied that his Father dispose of him Psal 31.14 15. But I trusted in thee Lord I said thou art my God What then my times are in thy Hands q. d. 't is not only thy Perogative to dispose of me and my Days but I refer them Voluntarily to thee He put them into the hands of his God and trusted them with him There be many Perticulers that the Faith of a resigned Soul is Exercised in As That God is his God Faith must have Interest in him whom it Trusteth Isaac will Suffer his Father to Bind and Sacrifice him Why Abraham was his Father and God who had given the command for it was his God Gen. 22. And it believes that all the will of God is Good Good in it self and good for the resigned Soul A believer may know that there may be Pain and Affliction in Suffering according to the Fathers Pleasure but 't is withal assured 't is his good pleasure Heb. 12.10 And such a Soul believes that it 's God and Father is kind loving and tender that he will not oppress that he will not overwhelm He believes that God Glorifies not himself to the damage of his People but that his Glory and their Benifit are inseparably Linkt together Yea it is in Christ the Redeemer of the Soul putteth it self into the Fathers Hands and it expects Power and Strength from its God to bear the Sufferings and carry through them When Moses forsook Egypt and his Interest there and chose to Suffer Affliction with the People of God He did this in Faith Eying him who is Invisible Heb. 12.24 c. And David in the like case was well Satisfied in the good will of God to him 2 Sam. 15 25 26. Chap. 25. 5. 2. Consequently 't is an high act of Love He that loves his Heavenly Father will be disposed of by him but it must be above becoming the glorious Objection which it is fiâ—t Matt. 22.37 A Love that prefers his Will and Glory before all things else A Love in Comparison of which all other Love is hatred Luke 14.26 A Constraining love 2 Cor. 5.13 14. Abraham loved Isaac well why then did he offer him up at the Command of God O 't was because he loved God better This is the Love of God that we keep his Commandments and nine of his Commandments are greivous 1 Jo. 5.3 What no Command greivous Not Self-denial not bearing the Cross No! Those Commands are not greivous because the Soul loves God better then it self We have a great word Rev. 12.11 They loved not their Lives unto Death why because their love of Christ was stronger then Self-love Rev. 14.4 We Read of some that followed the Lamb where ever he went Into Tribulation of all sorts they followed the Lamb Why Love constrained them Christ therefore resigned himself into the Fathers hands for he loved his Father Love will lay the Soul at Gods Feet Love will follow and Obey the Fathers call in all things Love will keep stedfastly in the way of the Will of our beloved It argues little Love to Christ when we seek to evade Suffering for his Name by finding out Carnal Shifts He that loves the Father and Son is as to the main resolved into their Will 3. To come nearer to my Intendment This resignation of our Wills to the Pleasure of God for his Glory respect's Sufferings and Dutys Principally For there is no difficulty Ordinarily to comply with the good Will of God in Distributing Mercy and Favour But to have our Wills Resolved into his in case of difficult Duty and hard Sufferings which Cross our corrupt Nature and press upon our Pamper'd Flesh is a great Work far above the Sphear of an unregenerate Person and a special Effect of the Spirit of God in and upon the Hearts of Saints But because our Subject leads to consider the matter in case of Afflictions only I shall confine my Discourse thereto Only adding this by the way that where a Soul disputeth no Sufferings it Submits to all Dutys If it be resigned to the Will of the Lord in the one 't is Subjected to him in the other also 4. Therefore the Resignation I spake of consists in several things 1. In referring our selves to the Will of God in a Day of Tryal in the very things we fear Our Lord Jesus dreaded nothing like this Hour that was coming upon him It troubled and amazed his very Soul v. 27. gladly would he be saved from it had it been
this and that Hour and Glorify thy self any time else Some think Hezekiah was loath to Dye Isa 38.23 Because he was in the midst of his Reformation and the work unfinisht He might possibly think it more son Gods Glory to live then than Dye Let me out live this Sickness escape this Persecution avoyd this Judgment and Father Glorify thy self ever after is our Language But wher 's Resignation to the Will of God all this while One would think the Patriarks died very unseasonable Heb. 11.4 When they expected the fulfilling of Promises but however they died Contentedly Many of us would gladly be spar'd to see the Resurrection of the Witnesses the fall of Antichrist the return of the Jews and the Descension of the New Jerusalem and then they think they could say with Simeon Luke 2.29 30. Lord now let thy Servant depart in Peace c. These desires are good if attended with Submission to the Will of God otherwise Rebellious 4. Though Nature shrinke our Souls be perpext our Thoughts disturb'd for fear of the hour Approaching yet our Wills must be Resigned our Reasoning silenc't our Passions Resisted and all Submitted to the Will of God The Lord Jesus was now strangely Perplext fear and amazment stopt his Mouth for a while yet as soon as he can Recollect himself this is the Language both of Heart and Lips Father Glorify thy Name It may be we have Plausible Arguments against Drinking the Cup as our Weakness Psal 39.9 Levit. 10.3 our Fear and possibly that to escape would be more for Gods Glory that 't is an hard case that we are not Ready c. Well but if we would have God Glorify himself Reason must be silent and only Faith speak as Christ doth in the Text and Matt. 26.39 c. 5. This Resignation is not only a Thought but a Deliberate desire 'T is Christs request to God Nay he begs more Hartily that the Father Glorify himself then that he should be saved from that Hour Christians may now and then use such an Expression by way of Ejaculation as a short Prayer the result of some close Spiritual reasoning in our Souls but can we settle our desire this way can we say in time of Plague Persecution or other Distress Father Glorify c. The Lord Jesus knowing how much it conduced to the Fathers Glory doth not only desire to Suffer but desires it earnestly and passionately Luke 12.50 I have a Baptism to be Baptized with and how am I straitned till it be accomplisht His Heart was bent Bent to Glorify his Father he was therefore Angry with Peter for diswading Matt. 16.22 23. He spaks with an Holy Passionateness and Indignation Jo. 18.11 The Cup that my Father putteth into my Hands shall I not Drink it And this is recorded for our Imitation Acts 21.13 What mean you to Weep and breake my Heart I am ready c. was Paul's Spirit The Name and Glory of the Lord Jesus are concerned in my Sufferings and I will Suffer his Will We should endeavour not only to be Content but desirous of Suffering when it is for the Glory of God 6. Lastly This is Christs last and Final Resolve he was at first Reluctant but now he fixeth and Changed not till Death Ah! many of us may say now and then Father Glorify thy Name but our Spirit alters Our goodness is as a Morning Cloud early dew that soon Vanisheth Hos 13.3 O but a resigned Soul makes it his abiding Resolve 3. The next General is to Alledg some grounds on which this Resignation is Built and reasons for it 1. We cannot prescribe how God should be Glorified therefore 't is fit we be Resigned How have Men befooled themselves and dishonoured God in the case of Worship They 'l invent and prescribe Forms and Modes when they have no ground to believe he 'l accept them Nothing pleaseth God but his own Will Even in the case in hand we must not dispose of our Selves and Suffer how and when and where and by whom we please for this would rather dishonour then Credit the cause of God because it wholy depend's upon his Pleasure He hath laid the Whole Platform and contrivance thereof in his own Councels and purpose and therein all the several Spirits of the Mystery answer and add Beauty to each other Now any thing of our Will would deform the rest and take off from that Divine Symmatry and Concord which render all becomming the Wisdom Holiness Power and Soveraign Grace of God And why do we not as well teach him how he should Govern the World as how he should dispose of us would it be for Gods Honour if we should direct when it should Rain and when Shine when there should be a Storm and when a Calm He that understands not the whole Councel of God cannot direct any Fragment thereof who hath known the Mind of the Lord and who hath been his Councellor Rom. 11.34 Nay is it not most dishonourable that his Creatures should advise him that dust and ashes should correct his Will Isa 45.9 10. The way of Gods Glory is the way of his Pleasure Rev. 4.11 Into which unless we resolve our selves we obstruct his Honour 2. Because Gods Glory is most Valuable Christ stood not upon his Life in Comparison of his Fathers Glory what then is our Life or Ease or Credit to be laid in the bottom with it Better the World Perish then God not be Glorified It was made for his Pleasure Rev. 4.11 for that end is it continued and if it be dissolved that will be the design see how magnificently the Prophet speaks of God Isa 40.15 16 17. And shall nothing shall we stand between him and his Glory Methinks we should Tremble at our unwillingness to Suffer according to his Will considering how it Eclipses his Glory Joshua was more Solicitous for Gods Name than his own Life or all the Camp of Israel Jos 7.9 3. Because Christ hath shew'd us the way in this most difficult case Learn of me saith he for I am Meek and Lowly Matt. 11.29 Wherein did he express his Meekness see Isa 5.3 7. He neither refused nor murmured complained nor resisted He behaved himself most Submisly and Obediently Now learn of him lay down Passion and tumult in a Suffering day and lye at the feet of your Father what did the Lord Submit and may the servant Rebel Nay the Disciple is not above his Master nor the Servant as his Lord c. Matt. 10.24 'T is enough to be like him Eliah was content to Dye if God pleased why I am not better then my Father 1 Kings 19.4 Did the example of the Patriarcks move him Behold a greater then the Patriarks is here 4. Because God hath had his Will and Glorified his Name hitherto so he saith immediately after our Text. And must Providence be put out of its Course for us did not God Glorify himself upon and by all our Predecessors
in all Ages The greatest the holyest of them gave way to the Course of his Will they were sick imprison'd poor strangers Persecuted and Slain when by whom and as he pleased and what are we a foolish Generation arisen in this last and worst Age that we should reluct or murmur or tumultuate or be angry or impatient Jo. 5.17 My Father worketh hitherto c. He had not been impeded in his Providential will to that day nor is he yet And is it sit he should alter his course for us now at last This is the Fathers own Argument 5. Because do what we can he will Glorify his Name so himself saith in the words following I will Glorify it again Friends 't is fit we consider this matter when God call's to Suffering this is the Language of non-submission We will not be persecuted we will not be Imprisoned c. but what saith God I will c. Yea he will do it in spite of us He did not ask our Leave to make us nor will he to dispose of us Non-resignation imply's a double Contradiction 1. To God I will do all My Will my Councel shall stand in his resolve Isa 46.10 No saith an unresigned Soul I will not I cannot bear it it must not be at least for this once Vain man what would become of the World yea of the Church if Gods Will were not fixt Zach. 6.1 The providences of God are represented by Chariots some Red importing War some Black expressing Famine some Grizled Bay signifiing Vanity of dispensations others White denoting Peace and Comfort Well all this proceeds from two Mountains of Brass denoting the irreversible Councels of God Go to then vain Man if thou will not bear War or Famine c. stop the Chariots stay their Career if thou canst or lead them out of their way but know thou must first remove the Mountains of Brass and change Gods Eternal unalterable Councells Pray is it not better to Submit willingly then struggle in vain Take heed least the more thou strivest thou be the more intangled Isa 51.20 Never was any thing got by Resistance of the Will of God save Blows 2. To our selves and this is as absurd as the other is Vain and Atheistical Have we Prayed all our Days that the Will of God be done If we have not we are Strangers to Prayer Matt. 6.10 If we have then by refusing to Submit to the Will of God in Suffering times we contradict our selves Now what an absurdity is it to desire God to do his Will and refuse to submit when he brings his good Pleasure upon us Is this fair dealing doth it become reasonable Creatures or Christians may we say and unsay desire and deny the same things Obj. But we did not think of Suffering when we put up that Petition Ans And do we Pray we know not or regard not what is this to pray in Faith Is it an Affront to God to vent a Prayer to him without considering the sense or meaning of it Obj. We were of that Mind then but fear of Suffering hath altered our Judgments Ans And must God change his Will as oft as we vary ours This were to make him more changeable than our selves for whereas we only alter our minds as we think fit we would have God change as we please and so make our Wills the rule of His. Besides what we pray Diliberately we ought to resolve for ever or else our Praying is Lightness To which let me add that when Christ gave that directory of Prayer he left it as a standing Rule never to be varyed 6. Because God is our Father therefore we must acquiess in his Pleasure This is our Lords Argument Couch't in the Text. Father Glorify thy Name q. d. I Submit to my Fathers Will Job 17.11 The Cup that my Father giveth me shall I not Drink it Is it becoming our Relation to withstand our Fathers Will and Glory Would you take iâ— well if your Children should Rebel and refuse your Correction And how do you think your Heavenly Father will take your Resistance against his Poor Worms that we are there 's no Proportion between their Disobedience to us and ours to God When Saul though a King Rebelled against the Command of God 't is compared to the Sin of Witchcraft 1 Sam. â—5 23 See how strickt the Law was in this case upon Rebellious Children Deut. 21.18 19 20 21. What then shall our Father do to us when we refuse his Correction To inforce this Argument consider we must Submit to our Fathers Will. For 1. He gave us our Being Lives and all we have and shall he not dispose them may he not do what he will with his own Matt. 20 15. can we or any thing we injoy be better improved then for our Fathers Glory Of him and from him and to him are all things to him be Glory c. Rom. 11.36 2. Our Father is our Superiour 't is fit therefore we be resigned to his Will Exod. 20 12. Honour thy Father and thy Mother How much more our Heavenly Father Heb. 12 9. See Davids Spirit in the case Psal 131.12 q. d. I 'l keep within my own Sphear I 'l not stretch beyond my line in prescribing to God but Submit to his Will as a weaned Child taken from its dear Breasts intimating he 'd Weaâ— himself from what ever God disposed from him How patiently did Isaac permit himself to be bound and Sacrificed by Abraham Gen. 22.9 And yet he was of Age and Strength Sufficient to have strugled for his Life being Twenty five Years old But that holy young man abhorred the thoughts of striving with his Father And shall not we resign our selves to our God and Father in Jesus Christ 3. Our Father is Wiser then we therefore we should rest in his Pleasure shall we who are but of Yesterday and know nothing contradict the wise disposal of the Ancient of days the only wise God my Father saith Isaac herâ—â— the Wood and the Fire but where 's the Lamb O saith Abraham God shall Provide himself a Burnt-offering Gen. 22.7 8. He declares not his design but Isaac is so confident of his Fathers Wisdom that he replied no more It becomes the Children of God to esteem their Fathers Will most Sacred Nay but O Man who art thou that repliest against God Rom. 9.20 What though we see not how our Sufferings can Conduce to our Fathers Glory Remember his thoughts are not as our thoughts c. Isa 55. 4. We may well resign our selves to the Will of our Father for to be sure as such he 'l be tender of us Heb. 12.5 6. c. we indeed may Judg our Afflictions dreadful and insupportable but our Father knows what we can bear and how he 'l carry us through Comfortably He 'l not break the bruised Reed nor c. Matt. This is the reason why he Mannageth the Corrections of his Children that they may not
and must be Submitted to the Will and Glory of God Be sure Christ put these things in their proper place and behold his Life and all are resolved into the Fathers Will and Glory Nor did he undervalue himself or them in laying them at his Fathers Feet Certainly he was most tender of that which was most Valuable All the Baptist's Credit was to Vanish at Christs appearing upon the Stage VVell did he Bustle in his own behalf Nay he bare witness that he that came after him was to be preferred before him Jo. 1.15 and being demanded who he was he confessed and denyed not but confessed I am not the Christ v. 20. VVhat need all this but that John was render of the order wherein God had plac't him So v. 27. O that it were thus with us that we would lay down our Selves our Lives c. At the Feet of God and subordinated them to his Glory That we were willing that he be Glorified though we Suffer 4 Be we never so great and high yet our Father must do his Pleasure with us and get Glory by us Though Christ were a Son yet he Learned Obedience Heb. 5.8 Yea he was Equal with the Father in Nature Phil. 2.6 Yet having Covenanted to be the Fathers Servant in the Mediatory Dispensation he made himself of no Reputation c. v. 7 8. O let this mind be in us which was also in Christ v. 5. How was God pleased with Abrahams Resignation of his Son his only Son the Son of his Love of his Age his Darling Child Gen. 22.12 15 16 17 18. VVell as great as any of us think our selves we are not so great as Christ not so Considerable as Abraham let us be Content God should Glorifie himself by making us little and laying us low in the VVorld VVhat an abasement was it to Christ to be sold for 30 Peices of Silver See what himself saith of it Zach. 11.12 13. a goodly Price that I was Prized at of them yet he could bear in Submission to his Father O that high proud lofty Stately Professors who stand upon their greatness who affect grandeur would consider this Certainly the hight of Christians is a great part of the Controversy God hath with us in this Day Pray le ts bow our Spirits and lour our Top-sails willingly for God is bringing us down and for any thing I know he cannot otherwise have his VVill and Glory 5 See hence whither we must drive our perplexitys in Suffering if we would Conquer them even to this Holy Resignation of our selves into the Soveraign VVill of God Our Lord Jesus came to no Composure till he arrived at this Frame Compare with the Text the foregoing verse As long as you reluct against Providence expect nothing but Tumult He resisteth the proud c. James 4.6 7. who so proud as the unresigned Soul Well if we submit not God will fight against us and judge what composure we can then have When Jonah opposed the Lords Will had he any rest chap. 1.2 3 4. Job 9.4 'till we resign he 'l visit our Souls with darkness our Bodies with pain and our Matter with frustration and disappointment A Man that will Swim against Tyde and Stream and Wind may waste and spend his strength but the longer he strives the more unfeasable his Attempt is So while you strive against the Lords pleasure expect universal disturbance For when the debate is who shall yeild whether God shall abate his Will or we submit ours we may easily conceive how bitter unquiet and vexatious the greatest will be on our part Well but come and resign to the Will of God and all will be calm Isa 30.15 There are three things herein exceeding composing 1. Our spirits and thoughts are now come to a conclusion before there was a contest between Grace and Nature that would this would not submit this created unquietness but now Grace hath got the day the Soul is calm When there are two Armies in the Feild Fighting all is in a cumbustion but when one is conquered Peace ensueth That which created Christ's trouble was the struggle between his Natural and Divine Will Now that being concluded by resignation he is at rest 2. Now there 's no difficulty in our way for we follow providence 3. Having resign'd the burden of our suffering is roll'd upon God A resigned Soul casteth it self into his Arms as well as submits to his Will and now God is engaged if not to save us from the hour yet to help us in and through it 6. Lastly Let me advise the people of God to take this course If we must suffer Imprisonment loss of Goods or Liberty or Life let Providence find us in this frame Well then let 's be earnest with God and contend with our own spirits till we come to this temper till we can in some blessed measure say with the Lord Jesus Christ Father glorifie thy Name Friends it may be this Doctrine and Exhortation will find very slight entertainment with some but I will promise them they cannot meet God in the way of his judgments in any other frame If the Lord Jesus would not venture upon his Agony till he had attained it how shall we be able to meet our sufferings without it Quest T is true this was the frame of Christ but is it possible for us to attain it Ans Yea it is feasable It was not peculiar to Christ but t is common to his Member with him I have given several instances nor doth God oblige us unto impossibilities There are two things I have to say in the case 1. God gives this resignation sometimes unexpectedly If he surprize an holy Soul with affliction he 'l sometimes surprize it with submission and resignation Nay every Believer in suffering for the Name and Cause of God hath the promise of the Spirit to compose and carry him through Mark 13.11 Observe this promise takes place in persecution what then Take no thought what ye shall speak We must not confine this promise to the Spirits management of our Tongues only nay it extends much more to our Hearts and Thoughts If the Spirit dictate our words how much more will it influence our Souls And I add the Lord doth not say it shall be given before hand but in that Day 2. This Spirit of resignation is ordinarily the Blessing of Exercise Psal 131.1 2. As in all other Cases Grace is given in and upon our endeavour Hos 6.3 Psal 119.2 so in this Case And therefore 1. Do what you can to clear up your interest in God This once cleared submission is in a manner easie Why did Isaac resign himself to his Father Gen. 22. because he knew he was his Father My Father saith Jophtha's Daughter if thou hast opened thy mouth to the Lord do to me according to that which hath proceeded out of thy mouth Jud. 11.36 A dutiful Child will not dare not cannot prophane it's Relation by
House of Jacob is a Fire and the House of Joseph a Flame and the House of Esau as Stubble Obad. 1.18 God takes notice of the least Injuries done to his Children by their Enemies nay of their very Omissions and Neglects Deut. 23.3 4. The Moabite and the Ammonite were not to enter into the Congregation of the Lord to the Tenth Generation because they met not the Children of Israel with Bread and with Water when they came out of Aegypt and what then will become of them that grudg Gods Children Bread that robs them of their Spiritual Bread and Water of Life would take from them the Allowance their Father hath given them and so would starve their very Souls 3. Whoever shew'd Kindness to the Godly in vain A Cup of Cold Water given to a Disciple in the name of a Disciple or because he belongs to Christ shall not wants its Reward Christ takes the least Respect shewn them as done to himself Visiting the Prisoners Clothing the Naked Releiving the Poor are acceptable Offices and usually followed with some Blessing even in this Life And I wonder wherein are they that this Day Persecute Gods Children the worse for them or for any Countenance they have shewn them Nor are they ever like to be if it be not their own fault by stirring up Gods Jealousie and pulling down his Vengeance upon their own Heads Were but Truth effectually beleived what an alteration would it make upon the Spirits of Men How would those that are at present so unkind to the truly Religious become their Friends and Favourers And the Governours of Judah would say in their Hearts the Inhabitants of Jerusalem shall be my Strength in the Lord of Hosts their God Zech. 12.5 Quest Whether it be expedient and how the Congregation may say Amen in publick Worship SERMON XXXI The Text is Neh. 8.6 And Ezra Blessed the Lord the great God and all the â—â—ople answered Amen Amen OMnipotent and Eternal goodness never wants Instruments to deliver his Church from slavery or reform it from degeneracy All the Empires and Emperors in the World have served the Kingdom of God and been as Scaffolds set up about the House of God to be taken down when that is built up and finished They have been as Gibeonites and Nethamins to the Temple of the Lord. The Assyrian was Gods Rod upon Israels Back Persian was here Gods Shepherd whose Spirit was stirred up to raise up the Jews Alexander was a Servant and the Romans have been but Gods slaves to do his Will against their own The State of the Church at this juncture was the end of a desolation or beginning of a reformation The Jews had weathered out Seventy Years in Captivity wherein multitudes of them were wore off a Remnant being left God raised up Cyrus and moved him to set them free from Babylon according to the Prophesie of Isa 45.1 Two Hundred and Ten Years before Many of the People through lazy worldliness or despondency chose rather still to lie among the Pots in Caldea than return to Jerusalem to build their City and Temple though Cyrus gave them not only liberty by Proclamations but Accommodations for the Work But God raised up the Spirit of Zerobabel Joshuah Nehemiah and Ezra to carry it on This Ezra was a great Man of God one of the great Synagogue a Prophet a Scribe a Priest Some will have it that as Jehoiakim cut and burnt the roll Jer. 36.23 So the Caldeans burned all the Books of the Law and so Ezra restored them as a Prophet by Revelation or his Memory but this is false for Daniel 9.2 understood by Books the expiration of the Seventy Years and Cyrus himself read the Prophesie of Isaiah for Ezra 1.2 he says the Lord charged him to build his House at Jerusalem But he was a Prophet as he was directed by Gods Spirit to compose this History of his and a perfect Scribe living to Malachi's time he wrote the complete Old Testament and made a perfect Copy But here he Officiates as a Priest the Son of Seraiah Ezra 7.1 from Phineas Eleazar and Aaron to serve the Lord. When they had neither Temple nor Tabernacle they set up the worship of the God of Heaven in theopen Heaven which was neither Typical nor Topical but Natural and Evangelical Worship Upon the First Day of the Seventh Month in a Pulpit in the Street the People meeting as one Man Ezra 3.1 he read the Law of God and that distinctly giving the Sence of it verse 8. from Morning to Noon and all the Congregation stood attentively and at Noon probably he Dismissed them with a Blessing according to Numb 6.23 Gods command Bâ—â—â—re at the opening the Book Praying to God and praising him for his good hand over them and his good word before them he Blessed the Lord ere he Blessed the People and Ezra Blessed c. In which words there is 1. The Priests or Ministers Office Blessing And 2. The Peoples Office and all the People answered Amen Amen 3. The great God in the midst of this great Congregation the Object of the Priests Office and the Peoples also whence this Doct. That it is a lawful and laudable Practice for People in the conclusion of publick Prayer or Praysing God to pronounce an Amen This will answer the Question which is whether it be expedient and how the Congregation may say Amen in publick Worship 1. I will explain what is meant by Amen 2. Shew what warrant there is for the Practice 3. Deduce some inference from all 1. Then there is Amen Substantive and that is God himself who is what he is Alpha and Omega Truth it self Isa 65.16 he that blesseth himself in the Earth shall bless himself in the God Amen or of Truth Jesus Christ is God and the Amen the faithful and true Witness Rev. 3.14 he is that God in whom we may bless our selves his Being is of himself as God and he gives being to his Word 2 Cor. 1.20 all the promises of God being in him yeâ— and Amen whether Hebrew or Greek Old Testament or New Promises in him they are compleated and by him they are fulfilled 2. There is Amen Affirmative a Phrase used in the beginning of any momentous Truth as an asseveration what is Amen Matth. 16.28 Luke 9.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verily Our Saviour hath this Phrsae peculiar to himself Amen Amen to give confirmation to the Doctrine and to raise our Attention and Faith or to show that not only Truth is spoken but by him who is Truth it self 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Optative Amen which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be so Blessed be God by us and Blessed be we of the Lord or as Jer. 28.6 It is expounded Amen the Lord do so the Lord perform the words which thou hast spoken This Amen was used to be set to when good was spoken as 1 Kings 1.36 when David
we do not hear our selves 3. Beware of a lazy posture of the Body for the Soul is drawn into consent and sympathy with it verse 5. here the Jews stood up to shew their reverence and attention to the word of God They lifted up their hands bowed down their heads and worshipped the Lord with their faces to the ground here was exalted Attention and Devotion and most humble veneration with intense affections and these could say Amen Amen But to see one sit and hang down his head and hang his hat on his nose or perhaps sleeping till he snore himself awake and then give a yawn or an idle Amen any one without breach of Charity may think him guilty of lazy Hypocrisie with detestation This is a mocking of God giving the Congregation a flap with this Foxes tail when they have cunningly slept over the greatest part of the Prayer and slipt out of the Congregation without removeal Irreligiosissimum est sedere nisi quod deo exprobamus quod oratio nos fatigaverit as Tertul. de Or. do says 'T is most indecent without a good Reason to sit at Prayer for 't is else in effect to tell God Prayer hath tired us out Use 4. Is of Direction and Exhortation how to keep up this Harmonious Amen in Publick Assemblies 1. Let Pastor and People never meet but premise some solemn preparations of Heart to meet the Lord. Rehoboam and most of the Kings of Israel and their People also Sin'd in this That they prepared not themselves to set their Hearts to seek the Lord 2 Chron. 12.14 he fitted not his Heart as the Hebrew Word imports it was no more fit to that Duty then an Ass is to play upon an Harp We should never offer God that which cost us nothing put off thy Shoes from thy Feet Vain Thoughts and Vile Affections and put on the Lord Jesus Christ e're you go into the Fathers Presence A Worldly Spirit coming off from common Employments is not fit for Communion with God A common Heart will never be inclosed in any Duty but runs wild of it self and lies open to all Incursions Vzzah was smitten though he touched the Ark out of a good intention but in an undue manner 1 Chron. 15.13 He did it not in Judgment nor according to Gods Order and Appointment 2. We must watch unto Prayer Matth. 26.41 for the Devil is there as to catch away the good Seed so to catch us away by every wandring Thought 1 Pet. 4.7 Peter and John were at Christs Transfiguration in the Mount Luke 9.32 but were sadly heavy with Sleep It is strange when they should have been taken up with Raptures and Extasies of Joy that they should be so Drossie and Drowsie But how hard a matter it is for to watch with Christ One Hour in Duty Grief might make them heavy in the Garden and yet Christ his Propassion and Sweating Drops of Blood was enough to have put them into an Agony of Compassion But alas neither the Garden nor the Mount is able to transport us or keep up Intention of Soul or Affection unless God keep Fire on his own Altar and blow up our Spark into a Flame 3. Our Intention cannot last long our Actions depending on the Body and those Spirits the finer Particles of the Blood separated from it by the Alembick of the Brain And as it is sometime e're they rise so their height and speed is soon over and then we run down into Flegm and Heaviness therefore in all Publick Duties solemn Fastings excepted for humbling Soul and Body we ought not to be too Prolix but to labour for strength rather then length thick and short as Davids Panting and Daniels Praying Chap. 9.19 Oh Lord hear Oh Lord forgive Oh Lord hearken and do defer not c. When weighty Petitions are sent up for thâ— whole Church they draw Universal Consent Not that we ought for Brevity 〈◊〉 to confine all Prayer to the Lords-Prayer as if no Bushel was a Bushel but 〈◊〉 Standard so to fall down at this and stand up against all others whereas it is 〈◊〉 diffused in Sense and so contracted in Words that the Text may very well admiâ— Comment in Conformity to its Sense and we need a more Comprehensive Mind then the Vulgar have to fill those words with 4. When all is done there is nothing done but all to do till we implore the good Spirit of God which he gave the Jews here Nehem. 9.20 And he bad them work for his Spirit was with them Hag. 2.4 And should remain among them when they Built the Temple Luke 24.49 Christ bad his Disciples tarry at Jerusalem till they were Endued with Power from on High there was no Preaching or Praying without this Spirit of Grace and Supplication Zech. 12.10 It is impossible the Organs of our Bodies or Faculties of our Souls should Praise God aright unless this Spirt of God fill them and blow them up He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.19 tune the Praise and form the Prayer in us he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 inlay it and work it both in and out and he is the Master of the Choice to hold and keep us in Frame as well as set us in and enable us to drive all our Petitions home and through to a fervent Amen Deus solus docere potest ut velis se orari as Tertul. says None but God can teach us how to Pray tâ— God That Spirit of Adoption that enableth us to say Abba Father can only teaâ—â— us how to pronounce Amen Amen FINIS