expectation of Blessedness to come Sure those think themselves wiser than God that deny us the use of the Spirit 's Motives why else doth God set these things before us It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfaction it is a great help to us to look upward Christ made use of it Heb. 12.2 For the Ioy that was set before him he endured the Cross and despised the Shame As Man he was supported with humane Encouragements Our Flesh is weak and our Task is difficult and therefore we need all Helps But yet we are not so to covet the Reward as to fever it from Duty and neglect our Work SERMONS UPON St. IOHN XIV 1 SERMON I. JOHN XIV 1 Let not your Heart be troubled ye believe in God believe also in me THE Disciples had heard our Lord Jesus discoursing of his Death and Departure and the great Trials which they were to undergo and that one Disciple should betray him another eminent among them deny him and all take offence and leave him therefore Fear and Trouble seized upon them Our Lord perceiving this Distemper growing upon them seeketh to relieve and ease them He had Sorrow and Agonies of his own to think upon but he is so taken up with comforting his Disciples that he seemeth to forget himself and his own approaching Death and wholly applieth himself to them Let not your Heart be troubled c. In these Words we have 1. An Evil dissuaded Let not your Heart be troubled 2. A Cure prescribed and that is the Exercise of Faith set forth by its double Object God and Christ Ye believe in God believe also in me In God as the supream Fountain of all Blessing in Christ as Mediator or the only Way to come to God In God as the Creator and Preserver of all things in Christ as the Redeemer to whom the Care and Conservation of the Church belongeth They did believe in God they were trained up in that as Jews but they had not hitherto so clear so distinct so strong a Faith in Christ as they should have their Faith was but dark and weak as to the Dignity of his Person Therefore he presseth them to believe not only in God as Iews but in himself as Christians that was the Point the Faith of which would be now assaulted by his ignominious Death and Sufferings There are two Points First That Christians should carefully guard themselves against Heart-trouble Secondly The proper Cure of Heart-trouble is Faith Doct. 1. That Christians should carefully guard themselves against Heart-trouble 1. What is this Trouble of Heart that is here spoken of There is a twofold Evil Natural Evil which is Misery and Moral Evil and that is Sin The one we act of our own accord the other we suffer against our Wills The one ariseth from something within the other from something without This Text speaketh not of Troubles for Sin but of Troubles in the Flesh which being many and grievous to be born it cannot be supposed but that the Heart will be touched with them 2 Cor. 4.8 We are troubled on every side Yet let not your Heart be troubled A â—ense of them 〈◊〉 not only laâ—ful but necessary The two Extreams must be both aâ—â—â—ded Slighting and Faiâ—ting Heb. 12.5 My Son despiâ—e not thâ—u the chasteâ—â—ng of the Lord nor faint â—hen thou art rebuked of â—im Without 〈◊〉 sense of them they cannot be improved neither do we shew that Reverence that is due to our Father's Anger as not to be afflicted and humbled under his mighty Hand Numb 12.14 If her Father had spiâ— in her Face should she not be ashamed seven days Some kind of Spirits are stupid and sensless neither affected with Sin nor Misery Not with Sin tho they provoâ—e God to his very Face with their continual brutish Practices yet they never lay their Condition to heart Conscience is feared or at least benummed they are past feeling Eph. 4.19 Shall we say to these Let not your Hearts be troubled No these usurp a Peace and Exemption from Trouble as if Joy and Comfort were their Portion The only way for such is to be troubled that their Trouble may prepare them for Comfort Christ came to save Sinners but they are penitent and broken-hearted Sinners that are weary and heavy-laden under the Burden of Sin Mat. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you Rest. Not the Heart that is whole but the Heart that is wounded These he calleth and calleth to Repentance Mat. 9.13 I came not to call the Righteous but Sinners to Repentance Not with Misery neither with their Fathers Anger nor their Brethrens Misery Jer. 5.3 O Lord are not thine Eyes upon the Truth Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive Correction they have made their Faces harder than a Rock they have refused to return Amos 6.3 Ye that put far away the evil Day and cause the Seat of Violence to come near Fall out what will they set their Hearts for Ease and Pleasure and carnal Delights and are given altogether to Mirth and â—ollity Riot and Revelling and all manner of Vanity Should we say to these Let not your Hearts be troubled and lull them more asleep in carnal Security by tincturing their Sensuality with Religion and adding a Dram of spiritual Comfort to make their carnal Potion more effectual No Christ speaketh not to such kind of Persons as mind neither his Presence nor Absence and regard not whether he do Good or Evil. No to such we must rather say Be afflicted and weep and mourn let your Laughter be turned to Mourning and your Ioy to Heaviness James 4.9 We call not upon them to rejoice but to howl for the Misery that is coming upon them A Sense there must be Q. What is then dissuaded Answ. A perplexing oppressing Trouble about sensible and worldly things Here I shall shew you First The Causes of this Trouble Secondly The Nature of it First The Causes of this Trouble which are 1. Carnal Self-love which is all for bodily Ease and Welfare or the Pleasures and Honours or Profits of the World They that are under the power of it seek great things here and the disappointment of their carnal Expectations breedeth Trouble Solomon telleth us what was the result of his accurate and deep search into all worldly and humane Affairs Eccles. 1.14 I have seen all the Works that are done under the Sun and behold all is Vanity and vexation of Spirit He found all worldly things not only vain and ineffectual to confer Happiness but which is worse apt to bring much Trouble and Affliction upon the Hearts of those who are too earnestly conversant about them Therefore the best way to be free from Trouble is to look for no great Matters here in the World 2. The Life of Sense which
more diligent in warning rich men of their Danger and Duty 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minde nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy And partly that they might not be offended if their Doctrine should be despised by Men of that Rank and Order The Rich and full fed Worldlings were likely to despise the Doctrine of a crucified Saviour and oppose his Worshippers Iames 2.6 7. But ye have despised the poor Do not rich men oppress you and draw you before the Iudgment seats Do they not blaspheme that worthy Name by the which ye are called Now they are fore-armed against this Contempt by seeing Christ himself refused by a Rich Man And partly for themselves that laying aside all Thoughts of worldly Greatness they might the better bear their own Poverty Riches being such a hinderance and impediment to the Kingdom of God for they were leavened with the Conceit of a Carnal Messiah that they should be mighty men in the World and untill the Spirit was poured out they had this Conceit for these and such like Reasons Iesus looked round about him and saith to his Disciples How hardly shall they that have Riches enter into the Kingdom of God In this Verse we have 1. Christ's Gesture And Iesus looked round about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gesture of one that is to speak or do some notable thing Luke 6.10 And looking round about upon them all he said unto the Man stretch forth thy hand So here he looked round about to every one of them to see how they entertained this passage and occurrence of Providence and to stir up their Attention and to cause them to be affected with it as a matter of some great weight and moment that when this Moral Sweet-natur'd forward Young Man came with such respect kneeling to him and asking him such a Question and went away sad Jesus looked round about as if he had said How do you entertain this 2. Here 's Christ's Speech He saith to his Disciples How hardly shall they that have Riches enter into the Kingdom of God I will take notice of the Matter and the Form 1. The Matter where the Persons spoken of They that have Riches The Priviledge denyed entring into the Kingdom of God 2. The Form It is by way of Question How hardly he would appeal to them See now what the Love of the World did they were levened with it and thought of great Offices in the Kingdom of the Messiah But how hard is it c. for a Rich Man to enter into the Kingdom of Heaven How hard It is 1. Questio Admirantis It is propounded in the Form of an Admiring Question 2. It is Questio Dolentis of one that bewails the Corruption of Humane Nature that Men should turn God's good Gifts and Blessings into a Snare Alas How hard c For the Matter there is not an utter impossibility but a very great difficulty It is spoken of such Men as have Riches only and Christ explains himself in the next Verse Children how hard is it for them that trust in Riches to enter into the Kingdom of God It doth not lessen the wonder but encrease it for then they were astonished out of measure among themselves saying Who can be saved By the Kingdom of God is meant the Kingdom of Grace or the Kingdom of Glory How hardly do they submit to the Doctrine of Christ or enter into the Kingdom of Grace here Or how hardly are they made partakers of his Glory in the Kingdom of Heaven hereafter Doct. It is a very hard matter for such as abound in worldly Wealth to enter into the Kingdom of Heaven 1. I shall Explain the Point by the Circumstances of the Text. 2. Shew whence the difficulty doth arise 3. Make Application I. To Explain the Point by the Circumstances of the Text. And here 1. The Persons spoken of They that have Riches The very having layeth us open to a Snare It is true Christ explains himself in the next Verse Children how hard is it for them that trust in Riches to enter into the Kingdom of God The plain sense of the Words is this It is hard to have them and not trust in them The Disciples were astonished at his words when he said How hardly shall they that have Riches c. but when he said How hard is it for them that trust in Riches c. they were astonished out of measure And we see Agur when he Prays to God not only deprecates the Sin but the Estate Give me not Riches lest I be full and deny thee and say who is the Lord Prov. 30.8 9. Iames 2.6 Do not rich men oppress you and draw you before the Iudgment-seats He doth not say Do not wicked rich men oppress you but simply rich men As a fat and fertile Ground produceth Weeds if it be not carefully Till'd and Planted with better Seed so do Riches usually prove a Temptation to us But you will say why doth he speak so hardly against one order and sort of Men whom God hath set up in the World Are not Riches in themselves God's Blessings Prov. 10.22 The Blessing of the Lord maketh rich and are they not Promised to his People Psal. 112.3 Wealth and Riches shall be in his house and accordingly are bestowed upon them for we read of Abraham Gen. 24 25. The Lord hath blessed my Master greatly and he is become exceeding great saith Eliezer So was Iob ch 1.3 The greatest of all the Men of the East So David Solomon and Lazarus of Bethany Ioseph of Arimathea and others and therefore it is not to calumniate our Master's Bounty to say that the very having of Riches is an Impediment to us in our Heavenly Pursuits and a Snare to us I Answer No. 1. The Fault is not in Riches but in our abuse of them 2 Pet. 1.4 The Corruption that is in the World through Lust. It is your unmortified Corruption that spoils all not Wealth in it self The Poison is not in the Flower but in the Spider The Carnal Disposition which remains in us maketh us ready to drown our Mind our Time and Affections our Life and Love in the World and the Cares and Pleasures thereof and so they are ensnared thereby and hindered from looking after heavenly happiness Riches are an Advantage of doing liberal magnificent things if they be used well and to blame Riches simply were to blame him that made them and distributeth them according to his Will as if he did bait his Hook with seeming Blessings and did set Golden Snares to entangle the Souls of Men. The Goods of this World are profitable to them that can make a good use of them as giving them the means of being more God-like and more useful in their places for certainly it is more blessed to give than to receive Acts 10.35
Miracles and Acts of Mediation as if we had seen him in the Flesh is still the work and exercise of our Faith So the Apostle telleth the Galatians Chapter 3.1 Before whose Eyes Christ Iesus hath been evidently set forth Crucified among you That is before you he hath been convincingly declared as if he were set before your Eyes Nailed to the Cross. VVe should receive Christ as it were Crucified in the midst of us And the more lively and impressive Thoughts we have of this in the VVord and Sacraments the stronger is ones Faith VVe do so believe it and our Hearts are so warmed by it as if it were all done before our Eyes Such Evidence and Conviction should we have as to warm our Hearts 2. Present To see him so as to make him the Object of our Love and Trust. Iohn 6.40 And this is the will of him that sent me that he that seeth the Son and believeth on him may have Everlasting Life There is a clear sight of Christ still necessary to believing we must see him and know him Spiritually Though he be removed from us within the Curtain of the Heavens yet we must see him and such Worth and Excellency in him as may draw off our Hearts from other things see him so as to believe that he is at the Right Hand of God negotiating for us that we may trust our Selves and our All in his Hands Stephen said Acts 7.56 Behold I see the Heavens opened and the Son of Man standing at the Right Hand of God He saw the Lord Jesus as in a posture of readiness to assist and help him that was by Extraordinary Vision for it is said The Heavens opened But Faith doth the like in its degree and proportion Especially must we see him at the Right Hand of God ready to receive us when we die 3. Future We must see him that is be assured of his second Coming and thoroughly perswaded that we shall see him As Iob 19.25 26 27. For I know that my Redeemer liveth and that he shall stand in the latter days upon the Earth And though after my Skin Worms destroy this Body yet in my Flesh I shall see God Whom I shall see for my self and mine Eyes shall behold him At the Resurrection we shall get this Sight and Blessed Vision of God Now Faith must over-look all Impediments to assure our selves of this 2. There are other Objects about which the Vision of Faith is exercised as the Glory and Blessedness of the World to come Faith is the Perspective of the Soul by which it can see things at a distance as present It can look beyond and above the World and draw unspeakable Joy from the Hope of Eternal Life Moses Heb. 11.26 Esteemed the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect to the Recompenâ—e of Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He looked to it The Glory of the World to come is represented and set before us in the Promise we see it clearly there Heb. 6.18 That by two Immutable Things in which it was impossible for God to Lie we might have strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Heb. 12.2 Looking unto Iesus the Author and Finisher of our Faith who for the Ioy that was set before him endured the Cross despised the Shame and is set down at the Right Hand of the Throne of God To this we should look and see it as if it were before our Eyes that we may not be allured or terrified by the things that are before our Eyes But of this I have already spoken in the Nature of Faith See Sermons 3 d Volume on Heb. 11.1 only let me advice you now to keep the Eye of Faith clear that Christ and Heaven may be always in view The Devil seeks to shut it 2 Cor. 4.4 In whom the God of this World hath blinded the Eyes of them which believe not least the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them He doth it by the World deluding and bribing the Flesh and Inchanting the Mind with worldly Felicity so that God and Heaven are forgotten and that necessary Care which we should use in preparation for it is neglected and omitted But it is opened by the Spirit Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him The Eyes of your Vnderstanding being Enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints And therefore we should always pray for this Spiritual Eye-salve that we may have a due sense of the World to come fresh and strong upon our Hearts Secondly The next Effect is deep Affection or Rejoicing in Christ and all the Work of Redemption done in his Day Certainly a sight of Christ by Faith doth bring true Joy and Peace into the Soul Here I shall shew 1. That no other Affection will become Christ and the Salvation offered by him and received by Faith but great Joy This is evident by the whole drift and current of the Scriptures The Angels told the Shepherds at Christ's Birth Luke 2.10 And the Angel said unto them Fear not for behold I bring you Good Tydings of great Ioy which shall be to all People Surely Tydings of Christ the Redeemer of the World are Tydings of great Joy because then there was a way found out for our Reconciliation with God and the taking up that dreadful Controversie between us and him that Heaven and Earth may kiss each other and meet again in a Covenant of Love and Peace and Grace purchased by Christ whereby we might overcome the Devil the World and the Flesh. The great Enemies of our Salvation are defeated and a proportionable Happiness found out for Man without which he would have been as Leviathan in a little Pool So when this Grace was offered to any as to Zacheus by Christ's coming into his house and bringing Salvation with him Luke 19.6 He made haste and came down and received him joyfully Or published in the Word Acts 13.48 When the Gentiles heard these things they were glad and glorified the word of the Lord and as many as were ordained to Eternal life believed Now we are concerned as well as they The Gospel should never be as State-News to Sinners or as a Jest often told Our Necessities are the same with theirs and the Benefits are offered to us as well as them The Virgin Mary was thus affected Luke 1.47 My Spirit hath rejoyced in God my Saviour That Christ was to be born of her and was formed in her The Eunuch when Philip had preached to him Iesus and he was Baptized into this Faith Acts 8.39 He went on his way rejoycing as Men do that have met with a good Bargain and
my Soul and forget not all his Benefits who pardoneth all thy Iniquities and healeth all thy Diseases Psal. 103.1 2 3. 3. Our own personal Victory over Satan's Temptations In part now We renew that Covenant now wherein we ingaged to fight against Satan 1 Iohn 2.14 I have written unto you young Men because ye are strong and the VVord of God abideth in you and ye have overcome the wicked one Fully hereafter Rom. 16.20 The God of Peace shall bruise Satan under your Feet shortly The God of Peace as pacified in Christ. Now this is matter of Thanksgiving 1 Cor. 15.57 Thanks be to God who giveth us the Victory through our Lord Iesus Christ. That Christ will take us along with him in his Triumphant Chariot and help our weak Faith and faint Hope and that we may conquer the Tempter and Accuser IV. Tho Christ's Heel was bruised in the Conflict yet it endeth in Satan's final Overthrow For his Head was crushed which noteth the subversion of his Power and Kingdom To explain this we must consider First What is the Power of Satan Secondly How far Satan was destroyed by Christ. First What is the Power of Satan It lieth in Sin And Christ destroyed him as he made an end of Sin and brought in everlasting Righteousness and made Reconciliation for Iniquities Dan. 9.24 Namely as he reconciled Man to God and restored God's Image and Life eternal In short the Power of Satan may be considered either as to single Persons or his Interest in the corrupt World or the sinful Race of Apostate Adam who in their degenerate Estate make up a Confederacy or Party that may be called the Kingdom of the Devil 1 st As to single and individual Persons All his Power over them is by reason of Sin which was introduced by his Subtilty and Malice There are three things in Sin the Power the Guilt the Being Whilst any of these remain Satan hath some Power and all these Christ came to dissolve but by several Means and at several Times 1. The Devil's Power lieth in the Corruption of our Natures for Men continuing in the Apostacy from God are of Satan's Party Eph. 2.1 2 3. And you hath be quickned who were dead in Trespasses and Sins wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in Times past in the Lusts of our Flesh fulfilling the Desires of the Flesh and of the Mind This was the Power that Satan had over us to rule us and govern us by the Lusts of the Flesh. This was our daily Walk and Trade without any Remorse for it or any desire to change our Condition And we are the more confirmed in it by the general and corrupt Example of those among whom we live Now whilst we follow these sinful Motions and Suggestions Satan is our Prince and God the corrupt Nature maketh us readily to entertain his Motions and we are taken captive by him at his Will and Pleasure 2 Tim. 2.26 Now how doth Christ take away this Power I answer By converting Grace which is not only a turning from Sin to God but from Satan to God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan to God Whereby the Reign of Sin is broken for as long as Sin reigneth Satan is in peaceable Possession Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in peace And the Devil who hath â—ost his Seat in Heaven hath still a Throne in the Hearts of Men and lords it over them as his Slaves Now the Reign of Sin is broken when Christ puts an Enmity into your Hearts against it I will put Enmity between thy Seed and her Seed For Sin dieth as your Love to it dieth and is mortified and subdued as your Enmity increaseth Well then they that are converted to God are possessed with a Spirit of Enmity to Satan and his Ways such as they had not before whilst they remained in the degenerate Estate Therefore 't is said Ezek. 36.26 A new Heart will I also give to you and a new Spirit will I put within you such as none else have till the Redeemer work upon them 1 Cor. 2.12 We have received not the Spirit of the World but the Spirit which is of God The Spirit which possesseth the Generality of Men is the worldly Spirit that inclineth to earthly and sensual Satisfactions but this Spirit maketh them look after the great things promised by Christ and the great things required by Christ In short a Spirit quite opposite to the Satanical Spirit The Satanical Spirit is contrary to God and Man To God Col. 1.21 And you that were sometimes alienated and Enemies in your Mind by wicked Works yet now hath he reconciled To Man James 4.5 The Spirit that dwelleth in us lusteth to Envy But this Spirit begetteth in us Love to God and Man that we may seek his Glory and the Good of others Now till this Spirit be planted in us we have not changed Parties and Masters The Being of Sin is found in all but the Reign only in the Unconverted Therefore the Reign of Sin must be broken by the dwelling of this Spirit in us Sin will put strongly for the Throne again but you must pray earnestly Psal. 119.133 Order my Steps in thy Word and let not any Iniquity have Dominion over me And watch constantly as ever mindful of your Baptismal Vow and Covenant Rom. 6.11 Likewise reckon ye your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And then you will find Christ overcoming more and more the Satanical Spirit and inlarging you into the Liberty of God's Children 2. The Guilt of Sin which is an Obligation to Punishment and ariseth from the Sentence of Condemnation pronounced by the Law against Sinners Our Misery ariseth first from the Violation of the Precept of the Law and then from the Sanction and Penalty threatned And so also therein lieth Satan's Power as we are obnoxious to the Wrath of God for therein he is the Minister and Executioner of Death as God maketh use of all his Creatures according to their Inclination And so this wrathful revengeful Creature is the Instrument of his Wrath he hath an advantage against us by the Law of God the Precepts whereof we have broken and so incurred the Penalty and so Satan cometh on as one that hath the Power of Death Those obstinate and careless Souls who refuse the Government of the Lord's Grace and Spirit are put into his Hands as when the Spirit of the Lord departed from Saul an evil Spirit from the Lord troubled him 1 Sam. 16.14 He doth or may terrify and afright the Consciences of Men with the dreadful Expectations of Death and the Consequences of
it Sin dyeth when the Love to it dyeth All that are converted to God are possessed with an Enmity to Sathan and his wayes such as they had not before when they remained in the degenerate State They have a New Heart and a New Spirit not the Spirit of the World but the Spirit of God The Natural Spirit that Spirit that dwelleth in us is the Spirit of the World The Spirit that inclineth us to worldly and sensual satisfactions but the Spirit maketh them look after the things promised by Christ and required by Christ 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God The Natural Spirit was a Spirit that lusteth to envy Iames 4.5 And so the Satanical Spirit But this is a Spirit of Love to God and Man that maketh us to seek his Glory and the good of others 'Till this Spirit be planted in us we have not changed Masters 2. As to Confirmation and Perseverance Christ will not loose the prey that he hath recovered out of the hands of Sathan Indeed while any thing of Sin remaineth there is somewhat of Sathan left which he worketh upon There is a remnant of his Seed in the best The Godly are yet in the way but not at the end of the Journey Therefore Sathan hath leave to assault them while they are here but Christ will perfect the Conquest which he hath begun and the very being of Sin shall at length be taken away At Death Sin is totally disanulled Iude 24. And to present you faultless before the presence of his glory Eph. 5.27 That he may present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish When the Vail of the Flesh is rent once there is a ceasing from Sin The Physician of Souls will then perfect the Cure and finish the Work The question then is how far Sathans power is destroyed as to the Converted I Answer Negatively not so far as to exclude our Duties or Tryals but affirmatively the Victory is secured by Promise to the striving Christian. 1. Negatively Not to exclude our Duty There is still room left for Prayer Watchfulness Sobriety Serious Resistance that we may use the means appointed for our safety 1. There is required of us Sobriety or an Holy Moderation of the Comforts and Delights of the present Life The Devil the Flesâ— and the World joyn in Conspiracy against us By the baits of the World Sathan inticeth our Flesh to a neglect of God and Heavenly things therefore we must be sober 1 Pet. 5.8 use the World as not abusing it 1 Cor. 7.31 that our Hearts be not depressed and disabled from looking after our great End and Happiness 2. Vigilance and Watchfulness is necessary that we may stand upon our Guard avoiding Snares fore-casting Hazards least we fall as a ready prey into the Mouth of the Tempter 1 Cor. 16.13 Watch ye stand ye fast in the faith quit you like men and be strong The first point of a Christian Souldier is to watch Conscience must stand Porter at the Door of the Soul examining what goeth in and what cometh out The Devil watcheth all advantages against us to espy where we are weakest Men that have no great tenderness of Conscience fear not much the loss of their Souls and are most easily wrought upon by Sathan Eph. 4.27 Neither give place to the devil If you but set open the door to Sathan the Capital Enemy of Mans salvation he will re-enter his old Possession and seek to exercise his old Tyranny therefore watch 3. A stedfast resistance Whom resist stedfast in the faith When we are yielding Sathan gets ground but he is discouraged by stedfast resistance This must be in the Faith or by a close adherence to Gods Word 1 Iohn 2.14 I have written to you young men because you are strong and the word of God abideth in you and ye have overcome the wicked one Adhering to the Priviledges of the Gospel as our Happiness and persevering in the Duties as our work or resolving by a constant continuance in well-doing to wait for Christs Mercy 4. We are also to pray earnestly Psalm 119.133 Order my steps in thy word and let no iniquity have dominion over me We had need to pray earnestly because sin will put strongly for the Throne again therefore beg Direction 5. All is bound upon the Conscience by continual mindfulness of our Baptismal-Vow and Covenant which must be often called to remembrance Rom. 6.11 Likewise also reckon your selves dead unto sin and alive unto God Rom. 8.12 We are debtors not to the flesh to live after the flesh If Christ had so destroyed the Devil as to exclude our Endeavours and our Duty the whole Gospel would be in vain and the Promises and Precepts of it to no purpose and all that furniture of Grace which he hath provided for us lost and useless Surely the Enemy and Avenger is not so stilled but that we need to be sober and watchful and stedfast in the Faith and much in Prayer and ever mindful of our Covenant and vowed Death to sin A Man that is baptized he hath a Debt and Bond upon him Secondly Christ hath not so stilled the Enemy and the Avenger to exempt us from Tryals of our sincerity God will have all Obedience to be tryed and honoured by opposition and sometimes sharp and grievous opposition Rev. 2.10 The Devil shall cast some of you into prison that you may be tryed Iob was permitted to Sathan for his Tryal Iob 1.12 Paul had his Messenger of Sathan for his Tryal to see what shift he could make with sufficient Internal Grace under Outward and Vexatious Evils 2 Cor. 12.7 8 9 10. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are but not destroyed exercised with Temptation but not over-whelmed 2. Affirmatively 1. 'T is so far broken and destroyed that we have necessary assistance provided for us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Perfect That is manifested to be perfect When the World is of Sathans side God is of our side 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthned me 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able but will with the temptation make a way to escape 2. The final Victory is secured by Promise to the striving Christian Rom. 16.20 The God of peace shall bruise Sathan under your feet shortly 2. As to his Interest in the Corrupt World the Kingdom of Sathan is more and more subdued For Christ must divide the spoil with the strong Isa. 53.12 Christ prevails upon Opposition and against Opposition and by Opposition For 1. Christ having a grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means
hope the good Spirit will convey by it a double Portion of Grace to us who are left behind Let it not affright thee Reader to hear a dead Saint speak a dead Minister preach for 't is the same Spirit of Life and Power which once breathed from the Pulpit that now breaths from the Press the same Gospel which once dropp'd from his gracious Lips flows now from his sanctified Pen. Although the serious Perusal of these spiritual Discourses will more effectually commend them to thy Acceptance than the most elaborate Recommendation of the Prefacer yet I must not betray the Truth in concealing what the observing Reader will soon discern Acquired Learning humbly waiting upon Divine Revelation great Ministerial Gifts managed by greater Grace Warm Affections guided by a solid Iudgment Fervent Love to Saints and Sinners kindled by a burning Zeal for the Interest of a Saviour and a plain Elegancy of Stile adapted to the meanest Capacity yet far above the Contempt of the highest Pretender I can sincerely aver that it 's no part of the Design of this Epistle to conciliate a Reputation to these Writings from the acknowledged Repute of their Reverend Author Divine Truths need not those vulgar Artifices they carry their own Credentials in themselves nor yet to greaten the Author by magnifying his Works Grace kept him above those Temptations when labouring at the Footstool and Glory has advanc'd him beyond their reach now triumphing at the Throne It was then his sufficient Honour to be an Earthen Vessel filled with Heavenly Treasure that he might fill and enrich others and he is now engaged to his greater Satisfaction in blessing that ever-blessed God who served his gracious Counsels of him in the honourable though despised Work of the Ministry That which I have in my Eye is to lead thee into the Admiration of our Lord Iesus Christ who when he ascended up on high gave Gifts unto Men for the perfecting of the Saints for the Work of the Ministry To all he has given some to none has he given all but wisely divided to every Man severally as he will 1 Cor. 12.11 Where he has given least they have a Competency where he has bestowed most there is no Redundancy none shall have cause to boast of his Ten Talents none reason to murmur that he has but One but that which we must ever adore and admire is that where he has bestowed most liberally Ministerial Abilities he has also bequeathed sanctifying Grace to keep them humble to secure them against Pride and preserve them in a meek Dependance upon himself That he should give them a due Proportion of Ballast to keep them steady lest they should overset with bearing too great a Sail That he should make and keep them lowly in their own Eyes who are precious in the Eyes of others and gracious in his And still further to admire his Power that has wrought such glorious things by weak Instruments saved them that believe by what the World accounts the Foolishness of Preaching dismantled the strong-holds of Sin and Satan by the gentle breathing of the Word and Spirit subdued proud broken and softned hard Hearts not by Might not by Power not by the Secular Sword but by the soft Whispers of Grace by melting bleeding tender Affections I have yet a further Reach in this Address both upon Preachers and their Hearers 1. To the former I would humbly offer that they would so Preach so Pray so Labour as they that are convinced they are all this while a dying that are passing every Moment from the Improving of to the Accounting for their Talents Dying Ministers preach living Sermons It deserves our Observation that God who honoured his Servant Ezekiel with abundance of glorious Revelations and Visions enough to have swell'd a Bubble till it broke to have lifted up a poor Worm above its measure should yet always use to him that abasing Term Son of Man warning him and in him all his faithful Ministers to fulfil their Ministry to work while it 's called To Day that whatever their Hand findeth to do they should do it with all their Might because there 's no Work nor Device nor Knowledg nor Wisdom in the Grave whither they are going Eccles. 9.10 How joyfully will a Minister receive the Summons to his Audit when a good Conscience shall afford him this Testimony I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 4.7 How edifying would their Preaching be could they carry these Thoughts with them into the Pulpit The Eye that now sees me shall see me no more The Ear that now hears me shall in a little while hear me no more There must be a last Time that I must speak in Christ's Name to this People and this may be that last Time O with what fervent Prayer with what Earnestness of Affection with what yearning Bowels to perishing Sinners with what Zeal for their Conversion would they engage in their Master's Service were their Souls impregnated with lively quick Apprehensions that the Graves are ready to receive them 2. Nor would it less affect the Hearers and awake their Conscience to improve the Labours of their Ministers could they maintain upon their Hearts a vigorous Sense that they are dying apace from their faithful Ministers and they from them to Repent Pray Believe work out their Salvation make their Calling and Election sure at another rate of Diligence than what is usually found amongst them Reader I will engross thee no longer to my self Be no more my Reader but the Author's there thou wilt find much better Entertainment And yet because I would not lose thy good Company First It must be a ravishing Sight to behold Divine Grace in all its Dimensions Grace working in the Heart of God towards lost Man and Grace working in the Heart of renewed Man towards God Let us therefore fix our Meditations upon Titus II. 11 12 13 14. where we shall meet with 1. The whole Duty of Man viz. The Grace of God teaching us that denying Ungodliness and worldly Lusts we should live soberly righteously and godly in this present World A Word sutable seasonable to our present Day wherein the Vigor of Religion runs out into Leaves when empty Notions too high for this World and too low for the next have eaten out the Life and Power of Practical Godliness when we dispute and quarrel our selves out of our Charity each to other and our Obediential Love to our God when the Name of Grace is abused to Gracelesness and Professors can believe any thing and practise nothing But Grace would teach us other Lessons as first to live soberly and temperately to our selves not pâ—rverting the Ends of Divine Bounty and Indulgence to make provision for the Flesh to be Food for devouring Lusts Fewel for the Fire of raging Corruptions but moderately to serve our Bodies that they may serve our Souls and both serve our God Secondly
inclining the Heart to obey out of the sense of God's Love and encouraging us by Faith drawing Strength from Christ and looking to God for our Acceptance from him Some Works of the Unregenerate are materially good but it is not the Matter maketh the Work good but the Principle The Works of unregenerate Men are done by God's Enemies out of the strength of a corrupt Will for carnal Ends without any Conscience of God's Will or Respect to his Glory But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are giftless Gifts But now these done by Persons in a gracious State are as good Fruit growing on a good Tree Grace teacheth he speaketh not of the external Direction of the Gospel but the internal working of Grace in the Heart it worketh by Faith Love and Obedience Obedience owneth the Obligation Love inclineth to discharge the Duty and Faith looketh up to God for Help and Acceptance that we may do it in Christ and for Christ's sake to God's Glory There is a free loving Subjection of the whole Man inward and outward to the whole Will of God with a Desire to please him 2. That Grace and Corruption draw several Inferences and Conclusions from the same Premisses A Bee gathereth Hony from whence a Spider sucketh Poison Corrupt Nature is out in Conclusions Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools Let us do Evil that Grace may abound says a corrupt Heart Let us deny Ungodliness and Worldly Lusts says a gracious Person God doth all says a corrupt Heart therefore we need but lie upon the Bed of Ease and expect his Help No says a gracious Soul Phil. 2.12 13. Work out your own Salvation with fear and trembling for it is God that worketh in you to will and to do of his good Pleasure The Epicure says the time is short Let us eat and drink for to morrow we shall die 1 Cor. 15.32 The Apostle argues otherwise 1 Cor. 7.29 Brethren I say unto you the time is short it remaineth that they that have Wives be as tho they had none c. So 2 Sam. 7.2 Then the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains compared with Hag. 1.2 This People say The time is not come the time that the Lord's House should be built Eli said 1 Sam. 3.18 It is of the Lord let him do what seemeth him good The King of Israel said 2 King 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer We are apt to stumble in God's plainest Ways Carnal Logick is one of our greatest Corruptions 3. That it is the greatest Wrong one can do to Grace to slacken any part of our Duty for Grace's sake Jude 4. Vngodly Men turning the Grace of our God into Lasciviousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hale it besides its purpose There is no such Teacher of Holiness as Grace it teacheth and giveth a Heart to learn They know not what Grace meaneth that grow wanton vain and sensual to make Grace Sin 's Lacky is a vile Abuse Rom. 6.15 What then shall we sin because we are not under the Law but under Grace God forbid You are under Grace therefore yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God ver 13. As Fulvius said to his Son when he slew him I begot thee not for Cataline but for thy Country God justified us not that we might live to Satan but to himself Vse 2. Of Trial. Whether we are made Partakers of the Grace of God in the Gospel Have we these Teachings and Arguings Many can endure to hear that Grace bringeth Salvation but that it teacheth us to deny Ungodliness there they flinch Men would have us offer Salvation and preach Promises but when we press Duty they cry out this is a hard saying The Cities of Refuge under the Law were all Cities of the Levites and Schools of Instruction to note that whoever taketh Sanctuary at Grace meeteth Instruction it is no benefit to thee else In the general doth it perswade you to make a willing Resignation of your selves to God Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service Every time you think of Mercy do ye find some Constraint in this kind More particularly 1. Doth it press you to deny Lusts Ezra 9.13 14. Seeing thou hast given us such Deliverance as this should we again break thy Commandments Doth it recoil upon you Gen. 39.9 How can I do this great Wickedness and sin against God Is this your Kindness to your Friend 2. Doth it press you to good 1 John 5.3 This is the Love of God that we keep his Commandments and his Commandments are not grievous When God maketh a motion by his Word or the Counsels of his Spirit Well! I cannot deny it what a small Service is this I owe to God as Iacob served seven Years for Rachel and they seemed unto him but a few days for the Love he had to her Gen. 29.20 And Shechem underwent the pain of Circumcision for Dinah's sake Obs. 2. Grace teacheth us both to depart from Evil and also to do Good Psal. 34.15 Depart from Evil and do good Isa. 1.16 17. Cease to do Evil learn to do Well We must do both because God hates Evil and delights in Good we must hate what God hates and love what God loves That is true Friendship eadem velle nolle to will and nill the same thing I durst not sin God hates it I durst not omit this Duty God loves it Again our Obedience must carry a proportion with the Divine Mercy Now God's Mercy is not only privative but positive God not only spares and delivers us from Hell but saves and brings us to Heaven The Lord God is a Sun and Shield Psal. 84.11 Not only a Shield to keep us from Danger but a Sun to afford us Comfort and Blessing Therefore it is fit our Obedience should be both privative and positive not only cease to do Evil but learn to do Well as the description of a Godly Man runs Psal. 1.1 2. Blessed is the Man that walketh not in the Counsel of the Vngodly nor standeth in the Way of Sinners nor sitteth in the Seat of the Scornful But that is not enough but his delight is in the Law of the Lord. Again we must have Communion with Christ in all his Acts in his Death and in his Resurrection and therefore we must not only mortify Sin but be quickned to Holiness of Conversation He that hath Communion with Christ in one Act hath Communion with him in all and therefore if we have been planted together in the likeness of his Death we shall be also in the
it is the great Work of Grace to cure this Disposition to take us from the World first our Hearts then our Bodies It is made an Effect of the new Birth 1 Iohn 5.4 Whatsoever is born of God overcometh the World And 2 Pet. 1.4 By which we are made Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Heavenliness follows Grace there is something Divine a higher Birth than that we receive from Adam else we should live as other Men do There is the Spirit of the World and the Spirit of God now natural Men are endowed with the Spirit of the World they use their Souls only as a Purveyor for the Body to turn and wind in the World to feed high to shine in worldly Pomp to affect Honours and great Places these things we learn without a Master we bring these Dispositions into the World with us Therefore to deny worldly Lusts is to row against the Stream to roul the Stone upward to go quite contrary to the Course and Current of Nature When the Apostle speaks of the new Nature he calls it a putting off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts Ephes. 4.22 2. Custom which is another Nature Carnal Affections are not only born with us but bred up with us we are acquainted with them from our Infancy and so they plead Prescription Religion comes afterward and therefore very hard it must needs be to renounce our Lusts because they have the start of Grace The first Years of humane Life are merely governed by the Senses which judg of what is sweet and not of what is good whence it cometh to pass that when a Man is come to that Age wherein he beginneth to have the Use of Reason he can hardly change his Custom and alter his Course of Life and therefore continueth to live as he hath begun still the Senses act in the first place Earthly Contentments are present to our Sense the other only to our Faith these are before our Eyes and we still see the Need and Use of them We know how hard it is to break a Custom especially if it yield any Pleasure or Profit Ier. 13.23 How can ye do Good that are accustomed to do Evil 3. Example increaseth Sin though it doth not cause it At first Sin is natural it is not caused by Imitation but yet Imitation doth much encrease Sin Isa. 6.5 I dwell in the midst of a People of unclean Lips that 's a Snare certainly So we are born worldly and the greatest part of those Men with whom we do converse they are all for present Satisfaction There are many that say Who will shew to us any good Psal. 4.6 The Multitude are for worldly Wealth and Profit A mortified Man is rare one that renounces Interest and Contentments is a Wonder in the World 1 Pet. 4.4 They think it strange that you run not with them to the same Excess of Riot Therefore this is a great Snare to the Soul we are in Danger to miscarry by Example as well as by Lust for Men will say Why should not we do as others do there are but a few that are otherwise given and the World thinks them to be mopish precise and singular The greatest part seek worldly Good We easily contract Contagion and Taint one from another and learn to be carnal and worldly There are few heavenly and mortified Christians and Men think these do thus and thus and hope to be saved we that have the same Nature learn the same Manners surely there is some what in the World or else these wise Men would not follow it so earnestly 4. Satan he joins Issue with our Lusts and makes them more violent he finds the Fire in us and then blows up the Flames Therefore carnal Men are said to walk after the Prince of the Power of the Air in fulfilling the Will of the Flesh and the Mind Ephes. 2.3 Wherein in time past ye walked according to the Course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Among whom also we all had our Conversation in times past in the Lusts of the Flesh fulfilling the Desires of the Flesh and of the Mind Satan hath a Hand in it he presents Objects poisons the Fancy and stirs up those corrupt and carnal Motions therefore the Apostle saith 1 Cor. 7.5 Lest Satan tempt you for your Incontinency He marks our Temper and to what we are flexible and pliable what is our Sin and then he joins Issue with it when Satan seeth our carnal Affections run that way he makes an Advantage of it As when the matter of a Tempest is prepared the Devil joins and makes it more terrible and violent so he doth deal here with our Corruptions when he seeth our Hearts strongly carried out either to the Delights Pleasures or Honours of the World he blows up the Fire he finds in us into a Flame Well then to deal with Nature Custom Example Satan this is hard All these plead for worldly Lusts. IV. Upon what Grounds and Encouragements are we to deny worldly Lusts How doth Grace teach us to deny them partly by way of Diversion partly by way of Opposition and partly by way of Argument Discourse and Perswasion 1. By Diversion acquainting us with a better Portion in Christ. The Mind of Man must have some Oblectation and Delight Love is a strong Affection and cannot remain idle in the Soul it must run out one way or another Look as Water in a Pipe must have a Vent therefore it runs out at the next Leak So we take up with the World because it is next at hand and we know no better things Well then Grace for Cure goes to work by Diversion Why should we look after these things when better are shewed to us in Christ Grace acquainteth us with Pardon of Sin with the Sweetness of God's Love in Christ with the Comfort of Forgiveness with the spiritual Delight that is in Communion with God with the Hopes of Glory And look as the Woman of Samaria John 4.28 when she was acquainted with Christ left her Pitcher so when Grace acquainteth us with Christ and draws out the Stream of our Affections that way the Course of them is diverted and turned from the World why should you look after these things when you have a better Portion Rom. 13.14 There the Apostle describes this Diversion or turning the Stream another way Put ye on the Lord Iesus Christ and make no Provision for the Flesh to fulfil the Lusts thereof If Christ be put on and take up the Heart if he be delighted in as the Treasure of the Soul Lusts will not engross so much of our Care and Esteem Get Christ as near the Heart as you can for those that are acquainted with him and his Sweetness with Pardon Peace
and Grace they will lose their Savour and Relish of these things It is an ill Sign when we have not lost our Savour and Taste of carnal things it is a Sign we are not much acquainted with Christ. It is no wonder for a Man that knows no better Fare to love coarse Diet and so it is no wonder that one that never tasted of the Sweetness of hidden Manna should long for the Garlick and Flesh-Pots of Egypt 2. Grace goes to work by way of Opposition it planteth opposite Principles in the Heart and maketh Use of an opposite Power It planteth opposite Principles We have a new Divine Nature and so escape the Corruptions of the World through Lust 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruptions that are in the World through Lust. Lusts follow the Nature as the Nature is so are the Desires The Old Man is full of deceitful and carnal Lusts and the New Man is full of spiritual and heavenly Desires then it makes Use of an opposite Power of the Help and Supply of the Spirit of God Gal. 5.16 Walk in the Spirit and you shall not fulfil the Lust of the Flesh. There are two Principles Flesh and Spirit that are always warring one upon another and that weaken one another The Spirit as a never-failing Spring of holy Thoughts Desires and Endeavours doth dry up the contrary Issue and Spring of Corruption So Rom. 8.13 If ye through the Spirit mortify the Deeds of the Body ye shall live The mortifying of the Body of Sin must be done through the Spirit a natural Man may see better but without the Spirit 's Help he can do nothing All the Reason in the World will not tame Lust We may declaim against it but nothing in Heaven or Earth will change our Dispositions or work out our Corruptions but only the Spirit of God We have by the Spirit not only Direction but a continued Influence and Supply of Power 3. Grace goes to work by way of Argument and Perswasion Grace out-reasons and out-pleads Lust and so it cannot obtain a Grant from the Soul but is denied The chief Argument which Grace urgeth is the Unsuitableness of Lust to our Condition that so it may shame the Soul Those things that become us while we are Children as Toys and Rattles will not become us when we are Men so certainly those things that suited well enough with us while we were mere Men become us not when we are Christians 1 Pet. 4.1 2 3. He that hath suffered in the Flesh hath ceased from Sin that he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the VVill of the Gentiles when we walked in Lasciviousness Lusts Excess of VVine Revellings Banquettings and abominable Idolatries Rom. 13.11 And that knowing the time that now it is high time to awake out of Sleep It is high time to leave worldly Lusts. For a Man after Grace to be addicted to Lusts it is a Relapse into a spiritual Disease and in all Diseases Relapses you know are dangerous as a Man that falls into a distempered Heat is recovered out of a Feaver 1 Pet. 1.14 As obedient Children not fashioning your selves according to the former Lusts in your Ignorance These were your former Lusts when you were under spiritual Distempers and were only fit for you then But how are they unseemly and unsuitable to our Condition 1. They are unsuitable to our Privileges and to our Interest in the Death of Christ Rom. 6.2 How shall we that are dead to Sin live any longer therein He argues not ab impossibili but ab incongruo it is an unfit thing for such to live in Sin We disparage the Death of Christ when we are not the better but the worse for it Hath he redeemed us from Sin that we might yet serve it Did he humble himself for our sakes that we should be proud Did he put such Contempt on the World that we should loosen the Reins to worldly Lusts Was he at all this Pains to make us worse You hereby put a Contumely and Reproach upon Christ's Death and disparage his Purchase 2. It is contrary to the Example of his Life We do not worship the God of this World nor Mammon but Christ Christ by his own choice hath put a Disgrace on the World he chose a mean Estate not out of Necessity but Design He came not in worldly Pomp Matth. 8.20 The Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head John 18.36 My Kingdom is not of this VVorld Who is more able to judg what is best We or Christ Iohn 17.14 They are not of the VVorld even as I am not of the VVorld Who is fitter to chuse or wiser to chuse Christ or We Who is in an Error Christ or We If there was so much in the World as we fancy Christ was in an Error to despise it 3. It is contrary to our Hopes we look for better things It is a most lamentable thing to see a Christian that professeth the Assurance of a better Life to lie digging like a Mole in the Earth 1 Pet. 2.11 Dearly Beloved I beseech you as Strangers and Pilgrims abstain from fleshly Lusts that war against the Soul Worldly Men are fastned to things present but the Children of God do bend and tend to things to come Worldly Men do not look for better things and therefore they are more to be excused We have Cause to blush every time we think of our Condition What are you Whence came you Whither are you going You are Passengers to Heaven why do you stick and linger by the way Something we may take for our Refreshment as Men that pass through a Field of Corn rub the Ears as they go As the Angel roused Elijah 2 Kings 19.7 Arise and eat for the Iourney is too great for thee You that affect to tarry in a foreign Country have you a Father in Heaven Would a Traveller hang his Room in an Inn Will he buy such things as he cannot carry with him Such things as we can carry with us to Heaven should take up our Time and Thoughts Piety out-lives the Grave but Honour and Wealth must be left behind us 4. It is contrary to our Vows We renounced them in Baptism In Baptism there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Answer to God's Questions Believest thou with all thy Heart Renouncest thou with all thy Heart 1 Pet. 3.20 Baptism saves not the putting away of the Filth of the Flesh but the Answer of a good Conscience towards God You break your baptismal Vows if you do not deny worldly Lusts. Christ doth not only call us off from Sin but from the
Gospel of all the Prophets there was not a greater than Iohn the Baptist he was fed with Locusts and wild Honey therefore mortify Pleasure 3. By Custom this Sin is rooted and so hardly lest because it doth not only pervert the Constitution of the Soul but the Constitution of the Body Now when the Body is unruly as well as the Affections Grace hath more to struggle with A Man that hath habituated himself to carnal Pleasure because his Body is distempered and perverted is not so soon healed That 's the reason that when the Apostle speaks of Meats and Drinks 1 Cor. 6.12 he saith he will not be brought under the Power of any So again when Men are given to Wine it is their Custom and rooted Disposition therefore avoid not only the gross Act but the very Beginning that it may not be a settled Distemper Whenever you take Pleasures they should be used with fear It is the Charge the Spirit of God commenceth against those Iude v. 12. Feeding themselves without fear Mark it is not enough for your acquitment that you do not drink to Drunkenness or feed to actual Excess and Distemper but suffer it not to be a rooted Disposition in your Hearts for then it will be hardly left Austin speaks of his own Experience in this kind Ebrietas longe à me est crapula autem nonnunquam subrepit servo tuo Lord I was never a Drunkard it is far from me but Gluttony creeps upon me unawares and so hinders me from the Duties of the Spiritual Life The Throat is a slippery Place and needs to be guarded with much Watchfulness and Care lest this Distemper be rooted in the Heart Iob sacrificed while his Sons were feasting chap. 1.5 For Job said It may be that my Sons have sinned and cursed God in their Hearts In all these things should we use much caution 2 dly The next Particular the Apostle mentions is the Lusts of the Eye or Covetousness This is an Evil very natural to us and we cannot be watchful enough against the Encroachments of the World We need it in part and we love it more than we need it Worldliness is a Branch of Original Sin it is a Disease we are born with The Tenth Commandment that forbids Original Sin saith Thou shalt not covet The Best find Temptations this way We are daily conversant about the things of the World and we receive a Taint from those things with which usually we converse we find by Experience that long Converse is a bewitching thing Again the World is a thing of present Enjoyment we have the World in Hand and Heaven in Hope The Judgment of Carnal Men is quite different from the Judgment of the Word The Word of God counts the World to be but a Fancy and an Apparition and Heaven to be the only Substance Prov. 23.5 Wilt thou set thine Eyes upon that which is not It is not in comparison of better things And the Fashion of this World passeth away 2 Cor. 7.31 But Prov. 8.21 That I may cause those that love me to inherit Substance Heaven is the durable Substance this is the Judgment of the Word but wicked Men think quite otherwise We have sensible Experience of the Profits of the World and therefore we judg thus perversly and call it durable Riches and Heaven but a meer Fancy to make Fools fond withal Besides Worldliness is a serious thing it doth not break out into any foul Act therefore it is applauded by Men. Psal. 10.3 The Wicked boasteth of his Heart's Desire and blesseth the Covetous whom the Lord abhorreth We think well of it at least we stroke it with a gentle Censure A Drunkard is more liable to Reproach and Shame than a Worldling Worldliness is consistent with the gravity and strictness of Profession and therefore above all Corruptions it is usually found amongst them that profess Religion but dissoluteness of Luxury will not stand with that external Gravity and Strictness which the Profession of Religion requires Licentious Persons procure shame to themselves and are publickly odious but now this being a serious Sin and possibly it may win the Soul from other Vices therefore we indulge it the more Again it is a cloaked Sin the Apostle speaks of the Cloak of Covetousness 1 Thess. 2.5 It is a hard matter to discover and find it out there are so many Evasions necessary Providence and Provision for our Families is a Duty and it is a Duty enforced by Nature and Grace Here Men evade the Charge of Covetousness they think their carking is justified as being no more than the prudent management of their Affairs But consider it is an Evil which the Lord hates Covetousness bewrays it self by an immoderate care after the things of this Life immoderate Desire and immoderate Delight 1. By an immoderate Care after worldly Comforts When we are so sollicitous about outward Supports what we shall do and what will become of us that is a sure sign of a worldly Heart We dare not trust God's Providence but cark our selves Luke 12.29 And seek ye not what ye shall eat and what ye shall drink neither be ye of doubtful Mind The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Do not hang like a Meteor in the Air hovering between Heaven and Earth between Doubts and Fears This is to take God's Work out of his Hands as the Care of the Son is a Reproach of the Father It is a sign we dare not trust God's Providence but will be our own Carvers we reprove and tax his Providence as if he were not sollicitous enough for us Obj. But must we not be careful and provident I answer 1. Do your present Work and for the future leave it to God God would have us look no farther than the present day provided we do not embezel our Estate by idle Projects or in carnal Pleasures or wasteful Profusion and provided we be not negligent in our Calling Let us do our Work and let God alone for future Times It is a Mercy God would have our Care look no farther than the present day Mat. 6.34 Sufficient unto the Day is the Evil thereof God is very careful of Man's Welfare he hath made carking a Sin he might have left it as a Punishment Every day hath Trouble enough for our Exercise and that 's as much as God hath required 2. It is bewrayed by an immoderate Desire The Temper of the Heart is very much discovered by the Current and Stream of the Desires As the Temper of the Body is known by the beating of the Pulses so is the Temper of the Soul by the Course of the Desires Or as Physicians judg of the Patient by his Appetite so may you judg of your Spirits by your Desires how they are carried out whether to Heavenly Things and the Enjoyment of God or to the World A carnal frame of Spirit will be known by an unsatisfied Thirst and the ravenousness of the Desires when they
and reflected upon the Soul there is the more Service and Care to glorify God and to do him Respect and Honour Thus Faith the radical Grace is necessary for this temper and frame of Heart which is called Godliness and inclineth us to worship and glorify God 2. Fear and Love are likewise necessary I join them together because they do best mix'd Love with Fear that it may not be servile and Fear with Love that it may not be careless and secure both are Gospel-Graces In the Old Testament when God's Dispensations were more legal and God is represented as a Judg Fear is more spoken of but in the New Testament where more of Grace is discovered Love is more spoken of but both are necessary Fear and Love are indeed essential Respects of the Creature to God therefore both continue in Heaven and they are of great Use in the spiritual Life to maintain Piety Fear is necessary that we may keep God always in our Eye and Love that we may keep him always in our Hearts Fear restrains from Offence and Love urgeth to Work and Service Fear thinks of God's Eye and represents him as a Looker on and Love remembers God's Kindness Fear makes us cautious and watchful and stirs up awful Thoughts that we may not offend God and grieve his Spirit and Love works a Desire to injoy him and a Care to glorify him wherein indeed true Godliness consists for Godliness in its proper Notion importeth a Tendency of the Heart towards God either to injoy him which is our Happiness or to glorify him which is our Work and Duty And therefore Love is of great Use it stirs up Desires to injoy God and Fear which stirs up Care to glorify God Fear makes us upright because of God's Eye and Love makes us diligent and earnest because we are about God's Work who hath been gracious to us in Christ the one makes us serious the other active so that they are both of great Use to constitute that frame and temper of Heart wherein Piety consists Well then he is godly that feareth God for he would not offend him and he is godly that loves God because all his Care and Desire is to serve him and injoy him Secondly The Ordinances about which Godliness is conversant Because Particulars are most effective let me speak a Word of each The Ordinances which manifest which nourish which increase Godliness are these Reading Hearing Meditating Prayer the Use of the Seals and keeping of the Sabbath 1. Reading the Word The Words of Scripture have a proper Efficacy The Holy Ghost is the best Preacher therefore it is good now and then to go to the Fountain our selves and not only to have the Word brought to us by others but to read it our selves As the Eunuch Acts 8.28 when he returned from publick Worship he was reading the Scripture and God owned it by sending him an Interpreter Every Ordinance hath its proper Blessing and when we use it out of Conscience God will not be wanting He that sent Philip to the Eunuch will send his own Spirit to help thee therefore read the Word Daniel the Prophet that had the highest Visions from God yet he studies other Prophecies those of Ieremiah Dan. 9.2 I Daniel understood by Books the Number of the Years whereof the Word of the Lord came to Jeremiah the Prophet Mark the Study of the Scripture is a Duty that lies upon those that are most gifted and most eminent for Parts Nay the Prophets and holy Men of God read over again and studied their own Prophecies 1 Pet. 1.10 Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you And if they that were guided by an infallible Spirit immediately inspired by the Holy Ghost if they thought fit to read and read again and again their own Prophecies and inquire diligently into the Salvation they spoke of much more is it our Duty to read the Word None is above the Ordinance of Reading That 's one Ordinance which nourisheth Godliness 2. Hearing One Institution must not justle out another It is not enough to read at home but you must also hear and attend upon publick Preaching Rom. 10.14 How shall they believe in him of whom they have not heard It is God's Ordinance Seldom is Grace got by Reading We have our Confirmation by Reading but usually Conversion is by Hearing therefore do not reason against this Duty and say you can provide your selves with Books you are not wiser than God his Will should be Reason enough though the Institution should be never so mean and despicable 1 Cor. 1.21 It pleased God by the Foolishness of Preaching to save them that believe All God's Institutions are full of Wisdom and full of Reason There is some Help certainly in Hearing there 's a Ministerial Excitation which is of some Use. Look as warm'd Milk is fitter to nourish than that which is cold so the Word of God delivered by a lively Voice hath a greater Congruity and Sutableness to the Work of Grace As the Ear was the Door by which Death got into the Soul by hearkning to the Temptation so God would have the Ear to be the Sense of Grace and the Door of Life and Peace In the Church Hearing is exercised as in Heaven Seeing Our Happiness in Heaven is express'd by Vision and Sight but in the Church Hearing is our Duty and our Benefits and Advantages come in by attending upon the Word therefore it is good to take all Occasions and to be swift to hear James 1.19 Though we know a great deal already and have never so great Parts yet we need a Monitor to represent the things of God to us and to awaken our Consideration and lay them before our Eyes and though we know many things we are forgetful and do not think of them It is good to come to this Duty that we may be put in Remembrance 3. Meditation a neglected thing but it falleth under the Care of Godliness as well as others It is not enough to exercise the Eyes and the Ears but the Thoughts God deserves the best Use and the Flower and Strength of our Reason and the things of God deserve Consideration being so difficult and so excellent Especially should we meditate upon the Word we hear for then there 's matter to work upon and somewhat whereby to fix the Thought Psal. 62.10 God hath spoken once twice have I heard this That which God speaks we should go over again and again in our Thoughts As when a Man hath been hearing of Bells the Sound hovereth in the Brain when the Bells cease Thus and thus hath God spoken to day and what shall I say to these things This is like grinding of the Corn it prepares and makes it fit Nourishment for the Soul So meditate upon what you read Iosh. 1.8 The Book of the Law shall not depart out of thy Mouth but thou shalt
Disadvantage to your selves for a Man that hath begun to be strict and careful and holy and righteous and profess himself to be taken out of the Kingdom of Darkness and made experience of the Ways of Christ yet if he falls off he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's As Iacob kept wrestling till Day-light appeared and would not let go his hold-fast so till the Morning of Glory come still keep on and continue your Courage Or as Elisha would not leave his Master till he was taken from him into Heaven so be constant to the last let the World know you see no cause to leave Christ or to be weary of his Service and to begrudg the Strictness of Religion Matth. 20. you read some were called into the Vine-yard sooner some later but they all kept working to the End and Close of the Day There 's a different time of Calling some begin with God in Infancy some in riper Age but none must be weary of well-doing But how apt are we to turn aside from God Our Righteousness must be as the Morning Light that always increaseth till High-noon but our Righteousness is like the Morning-Dew it is gone as soon as the Sun breaks out in Strength and Power We have a great many Resolutions when we begin a Course of Godliness but soon grow weary Look as a tired Horse is ready to turn in at every Inn so upon every Occasion and Temptation we are ready to turn away from God but it is not enough to begin to live godly strictly righteously but while Life lasteth you must hold on in God's ways it must be during your whole present State and Abode here in the World II. The Reasons why this Duty of our heavenly Calling must be in the present World 1. Because this is the Time of Grace There is no other Time to get the Favour of God and an Interest in Heaven but here upon Earth Now we have the Means hereafter the Recompences Now Christ saith Come unto me all ye that labour and are heavy laden Matth. 11.28 Hereafter he will say Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Mat. 25.34 Now he calls us to receive Grace hereafter we must receive either Vengeance or Glory In the Angels Song we find Luke 2.14 Peace upon Earth Here God proclaims Tidings of Peace and Reconciliation to the Creature if it will submit to God Now the Golden Scepter is held out and you will have no more such a Season This is God the Father's God the Son 's and God the Spirit 's Time but after this Life you shall have it no more It is the Time of God the Father's Patience and these are the Days of the Gospel when God the Son is offered to us and now we have the Advantage of the Spirit 's Impulses and his Convictions upon our Hearts But after this Life there 's neither Prophecy nor Gospel nor Conviction nor Means offered any more then comes Recompence and Retribution Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World to those that never heard of Christ in this World as to Children to Turks and Pagans to justify this Conceit they alledg that Place 1 Pet. 3.19 By which he went and preached to the Spirits in Prison But that 's a clear Mistake The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison that were sometimes disobedient to the Warnings of Noah and are now held with Chains of Darkness in the Prison of Hell But however there is nothing to this World Now you have the Means and God's golden Scepter is held out Now Christ saith Come but if you refuse hereafter he will say Depart Now is the accepted Time now is the Day of Salvation 2 Cor. 6.1 2. This is the Time of our Exercise and Trial. 1. There must be this Exercise before we come to Heaven We do not leap into Heaven without any Preparation The Vessels of Glory must first be seasoned with Grace Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light First we are qualified and seasoned then filled brim-full As when the Virgins were chosen for Ahasuerus they were to accomplish their Months of Purification so we must have a Time of purifying and cleansing from Corruption before we can get to Heaven Balaam would die the Death of the Righteous but not live his Life Numb 23.10 Let me die the Death of the Righteous and let my last End be like his As it is said of the Snake that when it is stricken with Death stretcheth out it self straight though crooked before at oportuit sic vixisse you should have so lived You should be sober righteous and godly Enoch before his Translation had this Testimony that he pleased God Heb. 11.5 Some-thing must be done here there is no Triumph without a Warfare 2 Tim. 2.5 If a Man strive for Masteries yet is he not crowned unless he strive lawfully that is according to the Laws of the Race or Exercise so we cannot expect to die in the Lord unless we live in the Lord Rev. 14.13 Blessed are the Dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them Your Works die not when you die Eccles. 11.3 If the Tree fall toward the South or toward the North in the Place where the Tree falleth there it shall be In the time of the Law there was nothing to be gathered upon the Sabbath-Day but a double Portion to be gathered before those that provide nothing on the sixth Day had nothing on the Sabbath-Day The Sabbath is a Figure of Heaven of that eternal Rest we shall have there if we do not make Provision during the time of Life there can be nothing done afterwards 2. It is only here this is the fittest Place for Exercise Here are Difficulties Snares and Temptations and these serve to discover the Glory of Grace and this makes it worthy of Praise that we can act for God in the present World where so many miscarry 2 Tim. 4.10 Demas hath forsaken us having loved this present World Here is the fit Place for our Trial where we have so many Difficulties Snares Baits Avocations and Scandals to take us off from performing the Duty of our Heavenly Calling As Death leaves us so Judgment finds us Upon our Behaviour in the present Life both our everlasting Woe or Weal depends Hereafter is not a time of Labour but of Reward and Punishment there is no room for Exercise and Trial there no Snares in the next World Grace cannot be found worthy of Praise there for that is God's Day called the Day of the Lord 2 Pet. 3.10
of the Glory of the World to come as if we did see Christ upon his white Throne and Paul with his Crown of Righteousness and all the faithful Ones in Abraham's Bosom If a Beggar were adopted into the Succession of a Crown would he not please himself in forethinking of the Happiness Honour and Pleasure of the Kingly State So we vile Creatures that are adopted to be Coheirs with Christ if we did hope to be Heirs of the Kingdom of Heaven Heaven would have more of our Thoughts and take up more of the Musings of our Souls We should still observe what we muse upon most carnal Thoughts and carnal Projects discover a carnal Heart When we are always thinking of plucking down Barns and building greater advancing our Families and providing worldly Encrease when we are talking to our selves as Luke 12.18 He thought within himself What shall I do because I have no room where to bestow my Fruits And he said This will I do I will pull down my Barns and build greater c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he was framing Dialogues with himself of bestowing his Goods this shews a carnal Heart So Iames 4.13 To day or to morrow we will go into such a City and continue there a Year and buy and sell and get Gain It is usual with Men to live upon the Reversion of their Hopes and feed themselves with the pleasure thereof As young Heirs spend upon their Hopes and run out their Estates e're they possess them so doth the Soul either in Matters carnal or heavenly still feed upon its Hopes And therefore if there be such an earnest Hope you will be entertaining your Spirits with Suppositions of Heaven and framing Images of the Glory of the World to come 2. It bewrays it self by hearty Sighs and Groanings and Longings after this Happiness Rom. 8.23 And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body They that have once tasted of the Clusters of Canaan that have the first Fruits of the Spirit have tasted of the Goodness and Sweetness of God in Christ think they can never be soon enough with him in Heaven When shall it once be They are still looking out and the nearer they come to Enjoyment the more impatient they are of the Want As natural Motions are swiftest in the end a Stone the nearer it is to the Center it moves the faster so the longer a Christian lives in Christ the more he sends forth his Desires and Heart after his Happiness and therefore groans waiting for the Revelation of the Sons of God and for this blessed Hope The Apostle says The earnest Expectation of the Creature waiteth for the manifestation of the Sons of God Rom. 8.19 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a lifting up of the Head as we are wont to put out our Head to see if we can spy a thing a great way off as Iudg. 5.28 Sisera's Mother and the Ladies looked out at the Window and cried through the Latice Why is his Chariot so long in coming as if they would spy him afar off So the Soul is still looking out When will the Change come when will it once be They would have a fuller Draught of the Consolations of the Spirit more Freedom from Sin and a more entire Love of God they have had some Taste already therefore they long for the encrease and full perfection of it 3. By lively Tastes and Feelings It is said of a Believer He hath eternal Life Iohn 3.36 that is in the beginnings of it he hath some Taste here upon Earth Hope is called not only Living but lively Hope 1 Pet. 1.3 because it quickens the Heart and fills it with a solid spiritual Joy And Rom. 5.2 We rejoice in hope of the Glory of God It is a Joy that is for Enjoyment and Possession In worldly things there is Pain and Travel and burdensom Expectation till we come to enjoy a thing but a Christian rejoiceth in his Hopes So 1 Pet. 1.8 In whom believing ye rejoice with Ioy unspeakable and full of Glory It is true all feel it not in such a degree it depends on a Sense of Grace which all Believers have not always but all Believers whenever they meditate upon Heaven they find Sweetness shed abroad in their Hearts when they think what is provided for them by Christ. Worldly Hope is only as a Dream of a Shadow there is Pain and Travel in Expectation and there is no Satisfaction when we come to Fruition but our Hopes in Christ fill the Soul with this lively Joy Look as the Patriarchs that waited for the Coming of Christ the Consolation of Israel they hugged the Promises O here 's a sweet Promise that will yield a Messiah at length that shall save the World Thus they rejoiced in what they foresaw concerning Christ in Vision Type and Figure So Christians that wait for Happiness and Blessedness to come how do they find a great deal of Sweetness shed abroad in their Hearts by meditating upon their Hope II. To shew the Influence it hath upon the spiritual Life 1. It purgeth the Heart from Lusts and the Filthiness of Sin 1 Iohn 3.3 Every Man that hath this Hope in him purifieth himself even as he is pure How doth this Hope make him purify himself Thus the things we look for are all holy and pure it is a great part of our Portion in Heaven to be freed from Sin to be Consorts of the immaculate Lamb Now the Soul will say thus Do I look upon this as my Happiness Do I hope to be like Christ hereafter and be freed from the Burden of Corruption and can indulge and allow these Lusts in my Heart A Man hopes for nothing de futuro which he would not presently compass were it in his Power We do not look for a sensual Paradise but for a pure and blissful Estate that is made up of Sinlesness and Purity and therefore whoever hath set his Heart upon the Hopes of Christianity the Vision of God and Fruition of Christ he must needs begin here especially since God hath required Preparation here we are to be made meet seasoned and qualified to accomplish the Months of our Purification to prepare our selves more and more for these glorious Hopes 2. It withdraws our Hearts from present things Phil. 3.20 Our Conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. A Christian lives in the Earth as if he were in the midst of the Angels We are weaned from the World by looking for better things and so the World is out-shined As a Man that hath looked upon the Sun his Eyes are dazled and cannot see an Object less glorious So when we look within the Vail upon our blessed Hopes the Glory of the World is obscured The Apostle renders
but a small matter in comparison of what God hath provided for you A Christian's Blessings are future his Crosses are present therefore we need some Support Now Hope is of great use in Affliction and Temptation this appears by the Comparisons that are used it is called an Anchor in the stormy Gusts of Temptations and a Helmet in all Spiritual Conflicts There are Fightings without and Fears within here is an Helmet here is an Anchor Hope is the Anchor of the Soul and the Apostle reckons up all the Properties of a good Anchor it must be firm sharp and enter into good Ground so saith he Heb. 6.19 Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Vail here is a sure hold-fast upon good Ground it is a weighty Anchor which will not bow nor break Mariners when they have cast out a good Anchor which is fastned to the Ship with a strong Cable they sleep quietly tho the Winds blow and the Storms and Tempests arise they know the Anchor will keep them from floating and dashing upon the Rocks So Hope is a good Anchor Then it is an Helmet Ephes. 6.17 And take the Helmet of Salvation that is Hope 1 Thess. 5.8 And for an Helmet the Hope of Salvation The Apostle reckons up all the pieces of the Spiritual Armour Faith that is a Shield for the Body but Hope that is an Helmet for the Head as long as we can lift up our Heads and look up to Heaven we are safe whatever befals us it will hold out in the midst of all the fiery Darts that are cast at us 6. This looking for the blessed Hope is of use to resist Temptations Sin makes many Promises and so prevaileth by Carnal Hopes Balaam was moved to curse God's People against his Conscience but when he boggled and stuck at it Come saith Balac I will give thee Gold and Silver this puts quickening into him The Fool in the Gospel promised himself long Life Luke 12.19 Soul Soul thou hast Goods laid up for many Years take thine Ease eat drink and be merry So Ier. 44.17 We will certainly do whatsoever thing goeth out of our own Mouth to burn Incense unto the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then had we plenty of Victuals and were well and saw no Evil. And so the Devil comes to Christ and makes the Temptation as strong as he can Mat. 4.8 9. He sheweth him all the Kingdoms of the World and the Glory of them And saith unto him All these things will I give thee if thou wilt fall down and worship me And Babylon's Fornication was presented in a Golden Cup there are Baits of Honour and Preferment to draw them to Popery and Heresy Now Faith sets Promise against Promise and Heaven against Earth and the Pleasure at God's Right-hand against Carnal Delight As one Nail drives out another so one Hope and one Promise drives out another Carnal Motions are defeated by Spiritual Promises and those Motions that are presented to the Soul SERMON XIII TITUS II. 13 Looking for c. Vse 1. INformation 1. It informs us that we may look for the Reward Those Men would be wiser than God that deny us a Liberty to make use of the Spirit 's Motives they begrudg God's Bounty To what end should God propound Rewards but that we should close with them by Faith Graces may be exercised about their proper Objects without Sin It requireth some Faith to aim at things not seen The World is drowned in Sense and present Satisfactions they are Mercenaries that must have Pay in hand their Souls droop if they do not meet with Credit Applause and Profit they make Man their Pay-master They have the Spirit of a Servant that prizes present Wages above the Inheritance but it is the Work of Grace to look for the blessed Hope and a great help to us in our Work It was the Comfort of Christ's Human Soul Heb. 12.2 Who for the Ioy that was set before him endured the Cross despising the Shame Christ as Man was to have rational Comforts and human Encouragements Nothing is sinful but coveting the Reward whilst we neglect the Work when we will be Mercenarii but not Operarii we would receive the Reward but not do our Work We are all born Libertines we would sever the Reward from the Duty Hosea 10.11 Ephraim is an Heifer that is taught and loveth to tread out the Corn but not to break the Clods in treading out the Corn there was Pleasure and Profit but in breaking the Clods Pain and Labour Or else we sin in having a carnal Notion of Heaven our looking for Heaven is like their looking for Christ as the Consolation of Israel Some of the Jews look for a carnal Messiah so do many Christians for a carnal Heaven for base Pleasures fleshly Delights such Hopes debase the Heart it is the Priviledg of our Profession that we have a sublime Hope Or else we sin in looking for the Reward as the Fruit of Merit if we expect it as Wages for Work done we are Mercenaries Sin and Death are as Work and Wages Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is a Donative What is the reason of this Difference because wicked Men stand upon their own bottom but Christ hath obtained this Priviledg for us Wicked Works are ours meerly evil but the Good we do is by God's Grace as a Servant tradeth with his Master's Estate I am bound to do Good and am forbidden to sin when I do that which is forbidden I deserve Punishment but when I do that which is commanded I do not deserve a Reward because I am bound to do it Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life It is Mercy that we are called Mercy that we are glorified neither before Conversion nor after Conversion do we deserve any thing We serve a good Master he hath provided Comforts for us not only against our Misery but our Unworthiness we have not only Glory as a Reward but Mercy as the cause of it Glory out of the hands of Mercy Thus must you look for the Reward and build your Hopes of it As you pray so must you expect now you will not pray Lord give me Heaven for I deserve it natural Conscience would blush at the Immodesty of such a Request Who would not have the Title of Inheritance rather than of Hire Again our own Happiness must not be our ultimate End Man was made for a twofold End to glorify God and enjoy him for ever they must both go together we must desire the Enjoyment of God that we may glorify God to all Eternity otherwise Interest swayeth us more than Duty First we love God out of
that you have struggled with and groaned under all your Lives but Sin Now that is blotted out when the Days of Refreshing shall come And as there is no Sin so there are no Temptations in Paradise there was a Tempter but none in Heaven Satan was long since cast out thence and the Saints fill up the vacant Rooms of the Apostate Angels The World is a Place of Snares a Valley of Temptations it is the Devil's Circuit where did he walk but to and fro in the Earth but in Heaven nothing entreth that defileth Rev. 21.27 No Serpent can creep in there though he could into Paradise O Christians lift up your Heads you will get rid of Sin and displease God no more Here we cry Lord deliver us from Evil and then our Cries are heard to the full Grace weakneth Sin but Glory abolisheth it and the old Adam is left in the Grave never to rise more 2. The next Evil is the Evil of Affliction Whatever is painful and burdensome to Nature is a Fruit of the Fall a Brand and Mark of our Rebellion against God therefore Affliction must be done away as well as Sin if we be compleatly happy As in Hell there is Evil and only Evil a Cup of Wrath unmixed without the least Temperament of Mercy so in Heaven there is Happiness and only Happiness Sorrow is done away as well as Sin It is said Rev. 21.4 God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor crying neither shall there be any more Pain The Afflictions of the Soul are gone there are no more Doubts of God's Love nor Sense of his Displeasure here though we are pardoned and the Wound be cured yet the Scars remain Absalom could not see the King's Face when he was restored In wise Dispensation God sometimes hideth his Face from us here upon Earth We need to be dieted and to taste the Vinegar and the Gall sometimes as well as the Honey and Sweetness that we may the better relish our Christian Comforts The World is a middle Place standing between Hell and Heaven and therefore hath something of both the Saints have their Mixture of Pleasure and Sorrow Iob 2.10 Shall we receive Good at the Hand of the Lord and shall we not receive Evil But there is Fulness of Joy and Pleasures for evermore Psal. 16.11 Thou wilt shew me the Path of Life in thy Presence there is Fulness of Ioy at thy right Hand there are Pleasures for evermore there is no Mixture of Sorrow Here we complain that the Candle of the Lord doth not shine with a like Brightness as in the Months that are past there our Sun remaineth in an eternal High-noon without Clouds and Overcasting Nox nullâ— secuta est no Night follows The Afflictions of the Body are done away Heaven is a happy Air where none are sick there is no such thing there as Gouts and Aches and the grinding Pains of the Stone Here it is called a vile Body Phil. 3.21 as it is the Instrument of Sin and the Subject of Diseases We have the Root of Diseases in the Soul and that is Sin and the Matter and Fuel of them in the Body peccant Humours and Principles of Corruption As Wood is eaten out with Worms that breed within it self so there are in our Bodies Principles of Corruption that do at length destroy them but there we are wholly incorruptible Yea because Deformity in the Body is a Monument of God's Displeasure one of the penal Events of Sin introduced by Adam's Fall it is done away the Body riseth in due Proportion Whatever was monstrous or mishapen in the first Edition is corrected in the second like the Errata's in a second Edition And for Violence without Heaven is a quiet Place when there are Tumults in the World God is introduced as sitting in the Heavens a quiet Posture Psal. 2.4 He that sitteth in the Heavens shall laugh There is nothing to discompose those blessed Spirits wicked Men cannot molest them nor abuse them Here the very Company of wicked Men is a Burden as Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.7 David complains Psal. 120.5 Wo is me that I dwell in Mesech and sojourn in the Tents of Kedar But there the Son of Man shall send forth his Angels and gather out of his Kingdom all things that offend and them which do Iniquity Matth. 13.41 The Wicked shall be bound Hand and Foot and cast into utter Darkness as when Men will not be ruled they are sent to Prison Here poor Saints are subject to a Number of Infirmities Labour Thirst Hunger Cold Nakedness and Want which all cease then It is a rich Inheritance as well as a glorious one Ephes. 1.18 That ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints These Distinctions of Poor and Rich as they are understood in the World do not outlive Time we shall have enough of true Riches which is eternal Glory and the full Fruition of God Labour ceaseth though there be a continual Exercise of Grace all things rest when they come to their proper Place so do they that die in the Lord we still serve God but without Weariness Yea we are freed from the Necessities of Nature Eating and Drinking and Sleeping to which the greatest Potentates are subject Though they are exempted from hard bodily Labour yet they are not exempted from the Necessities of Nature but there the Use of Meats and of the Belly and Stomach is abolished 1 Cor. 6.12 Meats for the Belly and the Belly for Meats but God shall destroy both it and them It is a piece of our Misery that our Life is patched up of so many Creatures as a torn Garment is pieced and patched up with Supplies from abroad the Sheep or Silkworm supplies us with Clothing the Beasts of the Earth and Fishes of the Sea with Food and all to support a ruinous Fabrick that is ever ready to drop about our Ears But there we are above Meat and Drink and Apparel it will be our Meat and Drink to do our Father's Will Nakedness will be no Shame we shall have Glory instead of a Robe And the Body will not be a Clog to the Soul but a Help This Mass of Flesh we carry about with us is now the Prison of the Soul where it looketh out by the Windows of the Senses but there it is no longer the Prison of the Soul but the Temple of it In short all that I have to â—ay upon this Branch is comprized in Rev. 21.4 And God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more Pain for the former things are passed away There is quite another kind of Dispensation no Distraction of Business our whole Employment there will be to
the Sons of God All now is under a Vail your Christ your Life your Glory is hid Our Persons are hid under Obscurity and Abasement Col. 3.3 4. Your Life is hid with Christ in God but when Christ who is our Life shall appear then shall ye also appear with him in Glory Look as Moses told those Rebels when they would level the Officers of the Church Numb 16.5 To Morrow the Lord will shew who are his So when once the Night of Death is past over to Morrow when we awake out of the Dust of the Grave then Christ the natural Son will appear in all his Royalty and Glory as the great God and Saviour of the World and then also the adopted Sons shall be manifested we shall put on our best Robes and be apparell'd with Glory even as Christ is In Winter the Tree appears not what it is the Life and Sap is hid in the Root but when Summer comes all is discovered So now a Christian he is under a Vail but in this great Day all shall be manifested 2. It is a Day of Perfection Every thing tends to its perfect State and so doth Grace We see the little Seed that lies under Ground breaks through the Clods and works its way farther because it is not come to the Flower and Perfection So Grace still tends and longs for Perfection then we shall have perfect Holiness and perfect Freedom Christ to the glorified Saints will be a perfect Saviour Death which is a Fruit of Sin is still continued upon the Body therefore Christ is but a Saviour in part to the Spirits of just Men made perfect but then the Body and Soul shall be united and perfectly glorified that we might praise God in the Heavens Christ's Coming is to make an End of his Redemption of what he hath begun At first he came to redeem our Souls and break the Power of Sin but then he comes to redeem our Bodies from the Hand of the Grave and from the Power of Corruption the one is done by Humiliation and Abasement the other by Power The Scripture speaks as if all our Privileges in Christ were imperfect till that Day Regeneration Adoption Union with Christ they suffer a kind of Imperfection till then Regeneration the Day of Judgment is called by that Name Matth. 19.28 In the Regeneration when the Son of Man shall sit on the Throne of his Glory Then all things are made new Heaven and Earth is new Bodies new Souls new Then Adoption is perfect Rom. 8.23 Waiting for the Adoption to wit the Redemption of our Bodies What is the meaning of the Apostle's Expression As soon as we are planted into Christ are we not the Sons of God Yes now we are Sons but the Heir is handled as a Servant during his Non-age 1 Iohn 3.2 Beloved now we are the Sons of God but it doth not yet appear what we shall be we wait for the Adoption Justification that is perfect then Acts 3.19 Repent therefore and be converted that your Sins may be blotted out when the times of Refreshing shall come from the Presence of the Lord Then our Pardon shall be proclaimed in the Ears of all the World and we shall have Absolution out of Christ's own Mouth then shall we come to understand what it is that the Lord saith I will remember your Sins no more and your Iniquity shall be blotted out Then for Redemption Ephes. 4.30 Grieve not the Holy Spirit of God whereby ye are sealed to the Day of Redemption Luke 21.28 Look up and lift up your Heads for your Redemption draweth nigh O how doth the Captive long for his Liberty so should we long for that Day for it is the Day of our Redemption Now the Body is a Captive and when the Soul is set at Liberty the Body is held under the Chains of Death Ay but then Christ comes to loosen the Bands and Shackles of the Grave and free the Bodies of the Saints Look as the Butler was not afraid when he was sent for by Pharaoh because Ioseph had assured him he should be set at Liberty So Christ comes to set you fully at Liberty not only the Soul but the Body Therefore to think and speak of that Day with Horror doth ill become them that expect such Perfection of Privileges to be acquitted before all the World and to be crowned with Christ's own Hands 3. It is a Day of Congregation or gathering together The Saints are now scattered they live in divers Countries Towns and Houses and cannot have the Comfort of one another's Society But then all shall meet in one Assembly and Congregation It is said Psal. 1.5 The Vngodly shall not stand in Iudgment nor Sinners in the Congregation of the Righteous There will be a time when Christ's Church shall be gathered all together into one Place As the Stars do not shine in a Cluster but are dispersed throughout the Firmament for the Comfort and Light of the World so are the Saints scattered up and down in the World according as they may be useful for God but then when the four Winds shall give up their Dead and the Saints shall be gathered from all the Corners of the World this shall be the great Rendezvouz Look as the Wicked shall be herded together as Straw and Sticks are bound in a Bundle that they may set one another a fire Drunkards with Drunkards Adulterers with Adulterers and Thieves with Thieves Matth. 13.40 41 42. As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity And shall cast them into a Furnace of Fire there shall be Wailing and gnashing of Teeth The Wicked shall be sorted with Men like themselves and so increase one another's Torment so shall all the World of the Godly meet in one Assembly and Congregation and never separate more In this Life we cannot injoy one another's Fellowship for divers Reasons God hath Service for us in divers Countries but such a happy time shall come when we shall all make but one Body therefore the Saints are still groaning and longing for that happy Day we for them and they for us not only the Saints upon Earth that are left to conflict with Sin and Misery but the Saints in Heaven are still groaning as the Souls under the Altar Rev. 6.9 10. How long O Lord Holy and True Look as those in a Ship-wrack that have gotten to the Shore stand longing and looking for their Companions So glorified Saints that have gotten safe to Shore still they are longing and looking when the Body of Christ shall be made perfect and all the Saints shall meet in one solemn Assembly This is the Communion between us and the Saints departed they long for our Company as we do for theirs Here the Tares are
Grace is to raise and beget this Hope 1 Pet. 1.3 Who hath begotten us again unto a lively Hope 2. There may be sometimes a Drousiness and Indisposition when their Lamps are not kept burning Luke 12.36 And be ye always ready as those that wait for their Lord. When they are fallen asleep they may for the present wish that Christ may not come and take them in this condition As the wise Virgins slept as well as the foolish so God's own Children many times find themselves indisposed for his coming careless Carriage weakens their Hope and the Remisness of their Watch yet in all there is a Spirit this way which beginneth with the new Birth A Wife desires her Husband 's coming home but it may be all things are not ready and in so good order as they should So all Christians desire the coming of Christ but sometimes they are not so exact and watchful and therefore their Affections are not so lively Drousiness creeps upon their Hearts and then God rouzeth them by Afflictions Obj. 3. But is this the Property of God's Children when we see carnal Men sometimes out of Weariness of the present Life and Trouble of the World will even long for his coming and wish for Death Answ. That is an Offer of Nature after Ease this is a Desire stirred up by the Spirit Sometimes God's Children in their Passions desire to be taken out of the World as Ionah 4.8 He fainted and wished in himself to die and said It is better for me to die than to live And Elijah 1 King 19.4 He requested for himself that he might die and said It is enough now O Lord take away my Life for I am not better than my Fathers But this is but a shameful Retreat from Duty and the Heat and Burden of the Day and the Labours of the present Life these are froward Thoughts not sanctified Desires Words of a feaverish Distemper not of Affection but it comes from the Sickness and Weakness of their Souls But this I speak of is a solid looking for desire and longing for the glorious Appearing of Jesus Christ. Vse 1. It sheweth what they are who wish that it may never come Some would be glad in their Hearts to hear such News that Christ's Coming would never be it is their Burden and Torment to think of it as Felix trembled when he heard of Judgment to come These Men have the Spirit of the Devil in them if they had the Spirit of God in them would it be so Surely no. A carnal Man cannot say the Lord's-Prayer for he is afraid he shall be heard Optas ut veniat quem times ne adveniat saith Austin How canst thou say Thy Kingdom come when thou art afraid lest God should come Vse 2. To press us to this earnest Looking Christ looketh he is not slack 2 Pet. 3.9 The Lord is not slack concerning his Promise If all things were ready he would come presently Before he came in the Flesh his Delights were with us Prov. 8.31 Rejoycing in the habitable Parts of the Earth and my Delights were with the Sons of Men. And he longeth now he is in Heaven Rev. 22.12 Behold I come quickly and my Reward is with me The Angels expect it they would not be found Liars they told us of it Acts 1.11 This same Iesus that is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven The Saints groan How long O Lord how long Devils tremble at the thoughts of it Mat. 8.29 Art thou come hither to torment us before the time The Creatures expect it in their kind Rom. 8.19 For the earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God All things by a natural Instinct are carried to their Perfection Evil Men cannot endure to think of it as Felix trembled at the thoughts of Judgment to come Let not the Saints stand out but expect it earnestly How much was the first coming of Christ wished for and desired Abraham rejoiced at the thoughts of it Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Kings and Prophets desired to see these things Luke 10.24 For I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Old Simeon Luke 2.25 was just and devout waiting for the Consolation of Israel yet then he was a Child in the Cradle now in Glory riding on the Clouds then he came in the Similitude of sinful Flesh Rom. 8.3 God sent his own Son in the likeness of Sinful Flesh but now he shall appear without Sin Heb. 9.28 Vnto them that look for him shall he appear the second time without Sin unto Salvation This earnest looking implieth strong Faith longing Desires frequent Thoughts 1. Strong Faith Reason saith it may be Faith saith it shall be Divine Justice must have a solemn Triumph Conscience is afraid of it Our Reward may be delayed but it cannot stand with the Justice of God that it should be abolished and taken away There is Confusion in the World Dives flowed with Ease and Plenty when Lazarus was rough-cast with Sores We need to be awed with Shame as well as Fear Faith saith he will come we have his Word for it as unlikely things have come to pass that have been foretold Were the old Believers deceived that expected his coming in the Flesh That a few Fishermen should preach the Gospel to all Nations this is already done Christ is contracted with us now he will come to marry us he went not away upon Discontent He that loved us so as to as to come from Heaven to Earth to take our Nature will he not come in Glory We have of his Spirit and we enjoy his Ordinances as a Memorial till he comes and we have many Love-tokens sent us as a Pledg that he will come 2. Longing Desires Our Hearts should even spring and leap within us when we hear of Christ's coming Thus the Believers of the Old Testament how did they rejoice to hear of a Messiah to come Iohn 8.56 Your Father Abraham rejoiced to see my Day and he saw it and was glad Abraham rejoiced to think that a Son should come of his Loins in whom all the World should be blessed Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them How did the Patriarchs hug the Promises O sweet Promise this will yield a Messiah a Christ to the World 3. There should be frequent Thoughts of his coming as if you always heard the Trumpet Every time thou lookest to Heaven think I have a Christ there a rich Jewel kept safe and when ever you see the Clouds think of Christ's coming and going These Clouds were Chariots by which Christ
I would Gal. 5.17 Go to Christ for help he was sent for this purpose to redeem you from Iniquity and dissolve the Devil's Work 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil It is his Office to purge the Church to set us at Liberty to destroy Satan's Power to free us from our Passions and Corruptions therefore go complain to him of the strength of your Sins for he will help you Vse 4. Comfort in our Conflicts You are sure of a final Victory before you enter into the Combate e're long we shall be out of the reach of Temptation and the Spirit shall be all in all Vse 5. Examination 1. Art thou sensible of thy natural Bondage so as to grieve under it As the Apostle Rom. 7.23 24. I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members O wretched Man that I am who shall deliver me from the Body of this Death If it be not thus with thee Redemption by Christ will never be precious there is sighing and weariness they lay their sad Estate to Heart as the Church hung their Harps upon the Willows it is the Grief of their Souls that their Lusts held them in Captivity The Children of God complain more of the Relicks of Sin than wicked Men do of the full Power of it 2. Hast thou any Freedom Sense of Bondage is a good Preparative but it is not enough All Christ's Subjects are Kings they rule over their own Lusts though not freed from them altogether they strive against them and keep them under And there is not only a freedom from Ill but a freedom to Good Psal. 110.3 Thy People shall be willing in the Day of thy Power They do not serve God by Constraint but are free to Good and serve God with a great chearfulness as before they served their Lusts. Rom. 7.22 I delight in the Law of God after the inward Man They consult with the Word of God which was before their Bondage and Terror they have an Ability and Strength to do that which is Good there is a new Life in them yet so as they are still excited by the Spirit Vse 6. It informeth us what is true Liberty not to live at large John 8.36 If the Son therefore shall make you free you shall be free indeed Not to have Power and Sovereignty over others not to exercise Command and Authority over others but to subdue our Lusts not to be left to our selves to do what we please that is the greatest Bondage Rom. 6.20 VVhen ye were the Servants of Sin ye were free from Righteousness but to do the Will of God 1 John 3.5 And ye know that he was manifested to take away our Sins and in him is no Sin He died to take away Sin and to make us like himself that the World might know that he was a pure and holy Saviour SERMON XXI TITUS II. 14 And purifying unto himself a peculiar People c. IN this latter Branch I observed Christ's Act and then his Aim His Act he gave himself His Aim and Intention And here is the privative part of Deliverance To redeem us from all Iniquity This I have finished I come to the Positive part And purify to himself a peculiar People zealous of good VVorks He never communicates his Blessings where he doth not bestow his Grace He did not only free us from Hell but from Sin It is well for the Godly that Christ came to take away the proud and carnal Heart to take away Corruption and Iniquity which is their greatest Eye-sore But this is not all there is a positive Blessing Christ did not only come to deliver us from Sin but communicate Grace That he might purify to himself a peculiar People Two Points I shall open to you I. That whomsoever Christ maketh his People he first purifieth them or by purifying them maketh them his People II. Those that are purified are reckoned his Treasure or peculiar People Doct. I. That whomsoever Christ maketh his People he first purifieth them or by purifying maketh them his People Here I shall shew you 1 st The Necessity 2 dly The Manner of it First The Necessity of this Purification 1. In regard of God Father Son and Holy Ghost Every Person in the God-head in the dispensation of Grace hath a distinct personal Operation Election is ascribed to the Father Redemption to the Son and effectual Application to the Holy Ghost Now every one of these Operations respects Holiness Election Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we might be holy and without blame before him in Love Redemption Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Sanctification 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth It is for the Honour of every Person that their Intention may not be frustrate and chiefly upon this ground because by this means they would justify and honour their personal Operation to the World Those that are chosen by the Father must be of a choice Spirit Christ will not be the Head of an ulcerous Body he will not be like Nebuchadnezzar's Image whose Head was of fine Gold his Breast and his Arms of Silver his Belly and his Thighs of Brass his Legs of Iron his Feet part of Iron and part of Clay Dan. 2.32 33. A beautiful Head upon a Negro's Body is monstrous We are Vessels formed and set apart for the Master's use Those that are under his forming come new out of the Forge Unclean Vessels can never be used to any good purpose unless they be washed and sweetned They are to be looked upon as God's Choice Christ's Purchase and the Spirit 's Charge Or if you will have it in other Relations they are God's Children Christ's Members and the Spirit 's Temples God's Children must resemble their Father Christ's Members must be like their Head and the Holy Ghost will not dwell in a defiled Temple 2. With respect to themselves and their relation to one another they must be purified 1 Pet. 1.22 Seeing that ye have purified your selves in obeying the Truth through the Spirit unto unfeigned Love of the Brethren see that ye love one another with a pure Heart fervently The Purification of our own Souls maketh us to love Purity in others for Similitude is the ground of Delight and Complacency No Man can delight in the Purity of others unless he be in some measure purified himself Holy Men are only fit for this Communion and Society others go in the way of Cain Jude v. 11. Who was of that wicked one and slew his Brother And wherefore slew he him because his own
here wronged Justice interposed and put in something by way of Bar against us yet notwithstanding the Demerit of our Sins he would take us into his Favour In the Creation God shewed himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels but in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Man Tit. 3.4 After that the Kindness and Love of God our Saviour towards Man appeared 2. Chiefly because of the Life they live the new Creature hath a more noble Being than all the Creatures in the World and lives a more noble Life Put the whole World in the Ballance and it is not worthy to be compared with the new Creature those that are purified and sanctified the World is not worthy of them Heb. 11.38 Of whom the World was not worthy Look as the Life of Reason excels that of Sense and the Life of Sense that of Vegitation the Life of Beasts is better than the Life of Plants and the Life of Man better than the Life of Beasts so doth Grace excel Reason and the Life of Saints is a more noble Being than that of Men. I confess if you go upward we cannot say the Life of Glory as much excels the Life of Grace as the Life of Grace excels the Life of Reason there is a greater Difference between the Life of Reason and the Life of Grace than between the Life of Grace and the Life of Glory or between a carnal Man and a Child of God than between the most glorified Saint in Heaven and the weakest Believer on Earth The Difference between Glory and Grace is gradual but the Difference between the carnal Life and the spiritual Life is essential Glorified Saints and Saints here living the Life of Grace differ only in Degrees but the Life of Grace and the Life of Nature differ in kind There is more Difference between a Toad or Beast and a Man than between a Child and a Man Grace and Glory differ but as a Child and a Man only in Degree but Grace and Sense and Grace and Reason differ as the Life of a Toad and the Life of a Beast from the Life of a Man Vse 1. Information 1. That we should not value Men by their secular Interests but by their Relation to God The Lord doth not call the Potentates of the Earth his Treasure as he doth his Holy Ones Prov. 12.26 The Righteous is more excellent than his Neighbour Men may be mighty in the World yet base and vile in God's Esteem Dan. 4.17 He gives Kingdoms to the basest of Men. It is notable in the prophetical Visions of the great Monarchs of the World they are compared to wild Beasts Alexander the Mighty yet is called the Goat of Graecia Paul calls Nero a Lion They that brave it in the World as if they were Gods upon Earth yet in the Lord's Account they are but Beasts But now the Saints are the precious excellent ones of the Earth Psal. 16.3 Therefore we should not value Men by their outward Greatness James 2.1 Have not the Faith of our Lord Iesus Christ the Lord of Glory with respect of Persons If you have Relation to Christ he puts a Glory and Excellency upon you you are his Treasure Saith Tertullian Non ex personis fidem sed ex fide personas We must not measure the Faith by the Person but the Person by his Faith They are Fools that despise and vilify those upon whom God sets the greatest Price and admire those that are of lowest Esteem with God 2. It informeth us that the Judgment of God and the Judgment of the World are very contrary The World counts the Saints the Filth the Scurf and Off-scouring of all things and God calls them Jewels and Treasure Alas with God carnal Men are nothing worse than nothing It had been better for them saith the Spirit of God that they had never been born and they are viler than the Earth The blind World knows not how to value the Stamp and Seal of the Spirit When God hath impress'd his own Image the World knows not how to value them but God values them These are Coins and Medals God will keep in his own Treasure Certainly they are worthless Souls that despise them that count Purity a Disgrace It hath always been the World's Fashion to crucify God in Effigie in his Picture to despise oppress and scoff at them that bear his Image and resemble him and malign and scorn the Lustre of Holiness 3. It informs us how much it concerns us to be holy and purified for those he counts to be his Treasure God's Church is his Heritage but every one that lives in the Church God doth not count them to be his Jewels Many claim Acquaintance of him by virtue of Offices and Ministration in the Church yet they are disclaimed and disowned by God Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful Works And then will I profess uâ—â—â— them I never knew you depart from me ye that work Iniquity The Holy Ghost brings in some that had great Gifts and Employments in the Church And as when a Man entertaineth another with Strangeness we use to put him in mind by some Tokens so carnal Professors put Christ in Mind as it were by some kind of Tokens Do you not remember that we prophesied in your Name c. and we were employed in special Offices in the Church No verily I know you not he disclaims and disowns them 4. It informs us that it is dangerous to molest oppress and prosecute the Godly those that are purified because they are God's peculiar ones you meddle with the Apple of his Eye and to destroy them is Sacrilege Israel is a holy thing Ier. 2.3 Israel is Holiness unto the Lord and the first-fruits of his Increase all that devour him shall offend Evil shall come upon them saith the Lord. Sacrilege hath been always deadly robbing of Temples among the Heathen hath been always observed to be fatal to those that attempted it the Lord by his wise Providence was pleased to suffer the Devil to follow them with Tempests and Punishments to keep up the Notion of a Divine Power which is the Fundamental Principle and Ground of all Religion So when you oppress and destroy the People of God and malign them you devour that which is holy which will prove fatal and deadly Look as he told the Governour Acts 22.26 Take heed what thou doest for this Man is a Roman So God is very tender of these kind of Men they are his Jewels his Treasure take heed how you use them Vse 2. Exhortation and that both to carnal Men and to God's People who are his peculiar ones First It exhorts carnal Men to put in for a share in this great Privilege to be one of God's peculiar ones those that he counts his
with the holy Spirit of Promise The Spirit stirreth up Faith in the Promise and then giveth in the Sense and Comfort of it And therefore if you first look for Evidence and see what Grace is wrought in you you pervert the Order of the Gospel the right Method is to begin with direct Acts and then to go on to reflex Acts first refresh the Soul with God's free Grace and Mercy 2. Then for God's Truth look upon what sure Terms Grace is conveyed to you In the Text you have God's Word and Oath God would over and above satisfy you If you will not trust him upon his Word yet give him the Credit you would give to an ordinary Man's Oath You have Promises of Grace written in the Scriptures put him in remembrance spread your Matter before the Lord and shew him his Tokens Lord whose are these Then you have Covenant and Seals which are as Indentures between God and you A Covenant is a solemn Transaction between Man and Man now God hath made a Covenant and sealed it in the Sacrament Then you have not only outward Seals but inward Assurances Earnest and First-fruits as if the Lord could never be bound fast enough to the Creature that is so loose and uncertain God hath given us his Word Oath Covenant Seals and Earnest which you should meditate upon if you would increase Delight 2. Get Assurance and Holiness which is an Evidence of your Title and Interest As Ahab was angry with the Prophet Micaiaâ— 1 Kings 22.8 I hate him because he doth not prophesy Good concerning me but Evil. So Sinners hate us because we speak not Peace and do not assure them of Comfort But alas in vain do we press Men to Comfort for till there be Holiness there can be no Peace or positive Certainty 1 John 2.3 Hereby do we know that we know him if we keep his Commandments This is the Evidence we must avouch in the Court of Conscience Tho Comfort be founded upon Christ's Merit yet it will be found only in Christ's Way Mark the distinctness of Phrase Mat. 11.28 29. Come unto me all ye that labour and are heavy-laden and I will give you Rest. Certainly it is Christ must give us Rest but when will he give it Ver. 29. Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls when we abide in the Discipline of his Spirit God first poureth in the Oil of Grace and then the Oil of Gladness There is an inseparable Connexion between Comfort and Grace as between Fire and Heat if no Fire no Heat and if no Grace it is in vain to expect Comfort The Dispensation of the Spirit of Christ cannot be severed from the Application of his Merit Christ is first King of Righteousness then King of Peace Heb. 7.2 First he disposeth and puts the Soul into a holy righteous Frame and then settleth Peace and Quiet in the Conscience Alas for others God will not trust them with it and they cannot receive it God will not trust them with Peace and Comfort God trieth carnal Men with the Comforts of the World which they abuse to the neglect of God and therefore he will not bestow upon them the Comforts of his Spirit If therefore ye have not been faithful in the unrighteous Mammon who will commit to your Trust the true Riches Luke 16.11 When a leaky Vessel is tried with Water and will not hold it you will not put any precious Liquor into it so if you are carnal and abuse worldly Comforts Corn Wine and Oil to Riot and Excess do you think God will trust you with the strong Consolations and Ravishments of his Spirit Then you cannot receive it A Man may as well think to apply a Needle to his Finger and not be prick'd as to commit Sin and not find Trouble in his Conscience Comfort cannot be felt there where Sin reigns and besides a carnal Heart can have no spiritual discerning Therefore the Foundation must be laid in Grace and Holiness that is the Evidence 3. Labour after a sense of Grace Grace and a sense of Grace differ for the spiritual Acts of the Soul are not so liable to feeling as the Acts of the Body When I awake I know I am so but internal Sense differeth from outward A Man may be in a State of Grace yet not always know it as Iohn 14.4 5. Whither I go ye know and the Way ye know Thomas saith unto him Lord we know not whither thou goest and how can we know the Way A direct Contradiction Sciebant isti sed se scire nesciebant saith Austin The Apostles knew the Way but did not know they knew it We need an Interpreter to shew us our Righteousness Grace is so weak and there is such a mixture of Sin and Men so seldom come to an Audit that Conscience is extreamly puzzled to know whether there be Grace or no. Our Uncertainty in this kind may be reduced to these two Heads Want of Observance and Want of Judgment Inadvertency and Injudiciousness We do not take notice of the Acts of Grace through non-observance and because of the mixture of Weakness Conscience cannot judg of the regulation of our Actions We neglect Observation and therefore are to seek of Consolation You know there are two Questions go up in this Debate Whether I have done such a thing or no then Whether I have done it as I ought to do it It concerns first the Being of the Action and then the Regularity of it Congruousness of it with the Rule Therefore if we would get a sense of Grace we must be watchful to observe what is done and judicious to see whether it carry proportion with the Rule Now by Vse our Senses will be exercised to discern both Good and Evil Heb. 5.14 To get a sense of Grace the Soul must be heedful and cautious By long and much Acquaintance with God and the Work of Holiness we may be able to make a Judgment upon our own Actions Secondly How shall we keep the Soul in a constant Observation that we may be more at home and constantly take notice of the State of the Heart Here these Rules will be of use 1. As Doubts arise get them satisfied These are Hints from God that you should study your Hearts more Smothering of Doubts is dangerous it breeds Atheism and Hypocrisy therefore when they arise never dismiss them without an Answer and clear Satisfaction do not suspend it out of Self-love and carnal Fear As when we see the Smoke a coming we keep blowing to get it into a Flame So when the Spirit begins to set the Heart on fire keep blowing Doubts arise but bring them to an Head God offereth many a fair Occasion to Men to study their own Heart how it is with them if they neglect it all runs to Confusion and Uncertainty Well having your Hearts at an advantage get the
Affection Yea in the Pen-men of Scripture you may observe a Variety Iohn is sublime and seraphical Paul rational and argumentative Peter writeth in a more easy fluent milky way So in the Old Testament Isaiah more Court-like and lofty Ieremiah more Priestly and gravely c. Every one hath his different Character and way of writing Among the saving Graces you may observe a diversity tho all have all in some measure for the new Creature must not be maimed nor in any part wanting yet some are more eminent for one Grace some for another as Abraham for Faith Iob for Patience Moses for Meekness Timothy for Temperance And Grace it self worketh according to the diversity of Tempers some are modest and mild others bold and zealous some are mourning for Sin others are wrapt up in the Admiration of the Grace of God in Jesus Christ some are exemplary for strictness and weanedness from the Delights of the animal Life others are industrious in Service So true is that of the Apostle 1 Cor. 7.7 Every one hath his proper Gift of God one after this manner and another after that That is some have this others that special Excellency whereby to glorify God And again Rom. 12.6 Having Gifts differing according to the Grace that is given unto us 3. They are not given to all in a like measure some have more others have less This is also spoken in Scripture Eph. 4.7 To every one of us is given Grace according to the measure of the Gift of Christ. Rom. 12.3 As God hath dealt to every Man the measure of Faith And once more Eph. 4.16 According to the effectual working in the measure of every part The measure of Christ respects the Author the measure of Faith the Benefit of the Receiver the measure of a part our Office in the Body All have their peculiar Function according to their several Designations and all this that every Man may be doing according to his best Capacity With respect to this variety some are weak some are strong Rom. 14.1 some have little and some have great Faith some are Fathers some young Men some Babes in Christ 1 Iohn 2.13 14. And our Lord in his Charge to Peter concerning his Pastoral Office distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little Lambs and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sheep Joh. 21.15 16. Feed my Lambs feed my Sheep This is very sutable to the Notion of a Body to which the Community of Christians is often resembled For as in the natural Body all Members are not of equal Growth and Bigness so it is in the Mystical Body of Christ there is a different measure in each part that there may be a meet Symmetry in the whole Besides all Members have not a like Office therefore God's Spirit giveth not all a like measure of Knowledg and other Gifts If all were of equal Strength for Faith Wisdom and other Graces the matter and occasion of sundry principal Duties would be taken away there would be no need that one Christian should edify another bear with one another avoid the Offence of another give help to another restore another Well then let us observe this measure for plainly there is a threefold difference 1. In the degree of the Gifts some have more Means some have more common Grace knowing their Master's Will which is a great Talent and Obligation some have greater Obligations and therefore greater Condemnation if they answer it not Iohn 3.19 This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds were evil 2. In Opportunity Phil. 4.10 Ye lacked Opportunity Certainly the lack or want of Opportunity of doing good not through our Default doth excuse or justify the forbearance of it But when we have it we should take hold of it 1 Cor. 16.9 A great Door and effectual is opened unto me and there are many Adversaries The Door opened noteth Opportunity The Resistance of Adversaries is not a Discouragement but maketh it more necessary not to suffer it to be shut again Now all have not like Opportunity 3. In degree of Success It is ordered as God pleaseth some have more some have less Acts 17.34 Howbeit certain Men clave to him and believed Seldom doth God light a Candle but he hath some lost Groat to seek yet sometimes few are gathered for God is Debtor to none II. The Reasons 1. To shew the free Soveraignty of God who may do with his own as it pleaseth him And he will be known to be the supream Lord in the Distribution of his Gifts and Graces 1 Cor. 12.11 All these worketh that one and the self-same Spirit dividing to every Man severally as he will As for Graces Mat. 11.26 Even so Father for so it seemed good in thy sight And as for Gifts God is arbitrary in his Gifts but not in his Judgments Gifts are not given as we will but as God willeth The Spirit is compared to Wind not only for his Force but his Liberty Iohn 3.8 The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit God doth not only dispense Riches and Honours as he pleaseth and common Gifts of Knowledg and Utterance but saving Graces To some they are not given and where they are given to some it is in a larger to others in a more scanty measure 2. These things are given by Christ in a different Proportion that the World may know that all fulness is only in himself Col. 1.19 It pleased the Father that in him all fulness should dwell The greatest Gifts and Graces which God bestoweth on any is far below that Fulness which is in Christ. We have the Spirit by measure but Christ without measure Iohn 3.34 For God giveth not the Spirit by measure unto him He giveth to none so much but still there is somewhat wanting and they who have received most are capable of receiving more In him there is not only plenitudo sufficientiae but redundantiae a fulness of Sufficiency but of Redundance not only plenitudo vasis but fontis not only the fulness of the Vessel but of the Fountain And so a manifest difference between Head and Members 3. To shew his singular Love Care and Providence for and towards the Church such a Body as that is needeth distinct Offices and because there is a diversity of Imployments and Offices which must not be confounded therefore doth he enable his Servants with neeedful Gifts and Graces Rom. 12.4 All Members have not the same Office some are designed for this Function and Use and some for that Now as Offices are divers so are Gifts and Graces Isa. 54.11 12. I will lay thy Foundations with Saphires I will make thy Windows of Agats and thy Gates of Carbuncles and all thy Borders of pleasant Stones The Church is there compared to a
second Miracle that Iesus did when he came out of Judea into Galilee 2 Pet. 3.1 This second Epistle write I to you Tot convincor testibus quot Christianis Sermonibus me monuerunt I have so many Witnesses against me as I have heard Sermons So the same is true for Deliverances The Lord will set his Hand again the second time to recover the Remnant of his People that shall be left Isa. 11.11 So for Motions of his Spirit My Spirit shall not always strive with Man Gen. 6.3 it had done so long already So for God's Apparitions to Solomon 1 Kings 11.9 His Heart was turned from the Lord God of Israel which had appeared unto him twice So Jer. 25.3 From the thirteenth Year of Josiah the Son of Amon King of Judah unto this very Day that is the three and twentieth Year the Word of the Lord hath come unto you and I have spoken unto you rising early and speaking but you have not hearkened God's Expostulations in Scripture when he proceedeth to any particular Judgment are an Instance of what he will do in the general Judgment 2. On the other side is written all the Good and Evil that we do For Good the Apostle speaketh of Fruit abounding to their Account Phil. 4.17 The Prophet sheweth God taketh notice of our Faithfulness or owning God in an evil time Mal. 3.16 Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name So of the Conversion of any be they never so few Acts 17. ult Howbeit certain Men clave unto him and believed Kindness to his Servants Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward 1 Kings 19.18 Yet I have left me seven thousand in Israel all the Knees which have not bowed unto Baal and every Mouth which hath not kissed him On the other side Injuries done to his People are recorded he hath a Bottel for their Tears a Book for their Sorrows Psal. 56.8 Thou tellest my Wandrings put thou my Tears into thy Bottel are they not in thy Book So for all the Sins we have committed Is not this laid up in store with me and sealed up among my Treasures Deut. 32.34 Nay Iob 13.27 Thou lookest narrowly unto all my Paths thou settest a Print upon the Heels of my Feet Every Action leaveth a Mark behind it Nay in the Verse before Thou writest bitter things against me and makest me to possess the Iniquities of my Youth as if God had taken account of his old Sins Many in this Account shall hear of things long ago committed their Iniquities will find them out If a Man escape any remarkable Judgment for one Year or two he thinketh all is forgotten Ay but these Debts stand upon record against us till the Book be cancelled or crossed Thousands of vain Thoughts sinful Actions much mispence of Time abuse of Mercies will then occur to our view when our whole Lives shall be set in order before us Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but I will reprove thee and set them in order before thine Eyes Now these are the Accounts kept between God and us 2 dly At the Day of Doom these Books shall be opened Rev. 20.12 I saw the Dead small and great stand before God and the Books were opened God can forget nothing and Conscience shall be awakened to an exact review of all our Ways Security vanisheth Light is greater Judgment is nearer Circumstances of Conviction shall then be produced the Trial is to be open the Wicked are to be shamed the Righteous to be vindicated God shall be justified when he judgeth Psal. 51.4 That thou mightest be justified when thou speakest and be clear when thou judgest Impenitent Sinners are to be condemned for abusing the Law of Nature or despising the Grace of the Gospel 2 Thess. 1.8 Taking Vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. 3 dly That all without exception shall be called to this Reckoning none so high as to be exempted from it none so low as to be neglected in it I saw the Dead small and great stand before God Rev. 20.12 They all stand on the same level Magistrates must give an account of their Trust and so must meaner People 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every Man's Work God is an impartial Judg. Men are often biassed by the expectation of Benefit or terrified by the apprehension of Danger No Person no Action can escape his Judgment 4 thly The Judgment will pass upon all Men according to the Account then given If we have been faithful and fruitful in improving God's Talents it shall go well with us in the Judgment if negligent and careless it shall go ill Cast the unprofitable Servant into outer Darkness there shall be weeping and gnashing of Teeth Mat. 25.30 Though not persecuting not riotous yet if unprofitable The barren Tree that bringeth not forth good Fruit is hewen down as well as the naughty Tree that bringeth forth bad Fruit. God reckoneth with us now but often doth not execute his Threatning or in the midst of Judgment remembreth Mercy Then the Doom is finally and irreversibly past without hope of Recovery and there is no temperament of Mercy at all to those that have lost their Season Vse To reflect the Light of these things on our Hearts Is our Account ready Most neglect or put off the Thoughts of it But do you take Occasion hence to reckon with your selves aforehand See every Day what you Receive and what you Return Consider every Day 's Mercies and every Day 's Work The profit of daily arraigning Conscience is exceeding great 1. It keepeth us sensible of our Duty which otherwise would be forgotten Heathens saw a necessity of this Reckoning with respect to growth in moral Vertue Men would not easily commit Evil nor omit Good or perform it so coldly if they did but say as the Town-Clerk of Ephesus did to still the Citizens We are in danger to be called in question for this day's Vproar Acts 19.40 2. It would make us often to have recourse to Grace when we observe our Sins Duties Mercies Comforts and how the one aggravate the other Surely we should every day make even with God deprecate the strict Judgment Psal. 143.2 Enter not into Iudgment with thy Servant for in thy sight shall no Man living be justified Get the Books cancelled Psal. 51.1 According to the multitude of thy tender Mercies blot out my Transgressions Augustus bought his Guilt who slept securely when he owed so
of Trial God hath his end in these things for humbling and exercising the good and hardning the wicked But in the day of Recompence then it shall be only ill with them that do Evil and well with them that do Good and the Retributions of his Justice shall be fully evidenced 3 dly The Person By that Man whom he hath ordained meaning thereby Christ. But why doth he call Christ Man rather than God 1. Partly with respect to the Gentiles Incapacity to apprehend the Mystery of the Trinity or the Incarnation of the Son of God and it concerneth us to dispense Truths as People are able to bear them as Christ taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were able to bear it Mark 4.33 Therefore Paul would not offend them by Doctrines which they could not yet understand You will say the Resurrection was as offensive Answ. That was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the first Points of the Apostolical Catechism Heb. 6.1 2. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the Foundation of Repentance from dead Works and of Faith towards God of the Doctrine of Baptism and of laying on of Hands and of the Resurrection of the dead and of eternal Iudgment So that the Apostle could not preach the very Rudiments of Christianity if he had not mentioned that 2. Christ is to discharge this Office in the visible Appearance of Man As the Judgment was to be visible so the Judg. The Judgment is not to be acted by the Father or the Spirit but by Christ in the Human Nature Therefore his coming is called an Appearance Tit. 2.13 Looking for that blessed Hope and the glorious appearing of the great God and our Saviour Iesus Christ. And 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that day and not to me only but to all them that love his Appearance And when the Judgment is spoken of Christ is often designed by this Expression the Son of Man Mat. 24.30 They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory And Mat. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and then he shall reward every Man according to his Works He is the visible Actor in the Judgment sitting on a visible Throne that he may be seen and heard of all and the Godhead doth most gloriously manifest it self by the Perfections of his Human Nature 3. This Power is given to Christ as a Recompence of his Humiliation For therefore hath God highly exalted him and given him a Name above every Name That at the Name of Iesus every Knee shall bow of things in Heaven and things i◠Earth and things under the Earth Phil. 2.9 10. which is at the day of Judgment Rom. 14.10 11. We shall all stand before the Iudgment-seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me Then all Creatures in Heaven Earth and Hell are to own the Soveraign Power and Empire of the Crucified Saviour Some do it willingly as the elect Angels and Men others do it by constraint as the Reprobate and evil Angels when they are forced to stand before the Tribunal of Christ to receive their final Doom and Sentence This is the last Act of his Kingly Office and the Fruit and Consequent of his Humiliation Therefore this Christ spake of when he stood before the Tribunals of Men Mat. 26.64 Hereafter ye shall see the Son of Man sitting on the Right-hand of Power and coming in the Clouds of Heaven The despised Man who was before them as a Criminal in their repute summoneth them to answer before his Tribunal at that Day when his Shame shall be turned into Glory and the Scandal of his first Estate shall be fully taken off and those that despised him as Man shall be forced to acknowledge him as God Secondly The Subsequent Proof Whereof he hath given assurance to all Men in that he hath raised him from the Dead I hat is a sufficient Testimony to convince the whole World The Resurrection is a Certain Proof and Argument of the Dignity both of Christ's Person and Office It is an Attestation to his Person Rom. 1.4 Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead To his Office and Doctrine Iohn 5.27 28 29. And hath given him Authority to execute Iudgment also because he is the Son of Man Marvel not at this for the hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done well unto the Resurrection of Life and they have done evil unto the Resurrection of Damnation How doth this make Faith to all the World for that is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. God hath not given Faith to all Men but he hath given an Argument to all Men that is a ground of Faith from whence Faith may evidently conclude that Christ is our Judg for he hath raised him from the Dead Where is the force of this Demonstration Others were raised from the Dead as Lazarus and the like and yet they are not Judges of the World I answer Christ died in the repute of Men as a Malefactor but God justified him when he would not leave him under the Power of Death but raised him up and assumed him into Glory thereby visibly declaring unto the World that the Judgment passed upon him was not right but that he was indeed what he gave out himself to be the Son of God and the Judg of the World to whom Power is given over all Flesh to save or destroy them If he live with the Father in Glory and Majesty it will necessarily follow that he was not a Seducer but that Holy and Righteous One by whom God will execute his Judgment Secondly What Influence this hath upon Repentance 1. The very Day appointed inferreth a necessity of Change both of Heart and Life For how else shall we stand in the Judgment who have broken God's Laws and are obnoxious to his Wrath and Displeasure If we should never be called to an account for what we have been and done here in the World we might then freely indulge our selves in all fleshly Delights and do what we please But this is a Principle of Fear and Restraint that for all these things God will bring thee into the Judgment Eccles. 11.9 Rejoice O young Man in thy Youth and let thy Heart chear thee in the days of thy Youth and walk in the ways of thine Heart and in the sight of thine Eyes but know thou that for all these things God will bring thee into Iudgment None of us can hide or withdraw our selves from that great Tribunal before which we are to give an
gave Christ honourable Titles Hail King of the Iews but buffeted him and spit upon him and so here Why callest thou me good 2. He takes occasion to draw him from his Error of conceiving him as a meer Man the Attribute of Good belongeth truly and properly to none but God Now saith Christ Is that thy meaning to acknowledge me for such Our Lord was now about to try his Obedience by a special Precept and therefore it was first necessary that he should be apprehended and acknowledged as God and Law-giver to the Souls of Men. Meer moral Goodness could not qualifie him for that Christ will be known to be God by those that come to him or else they cannot worship him aright 3. Our Lord would teach us by his own Example to cast all the Honour we receive upon God We may own Goodness in Creatures but not to the wrong of God at least all must be acknowledged to be transferred by him and we may be faithful to the Supream Giver This is a Common Sin that when God doth any good by the Creatures the minds of Men stick in the Creatures and never look up to God and from thence came Idolatry first into the World Therefore to cure this Evil when we receive any Praise and Commendation we should referr it to the Father of Lights from whom cometh every good and perfect gift James 1.17 The Apostles that did not set up a Trade for themselves but went abroad as Factors for Christ were very jealous of usurping Divine Honour When Peter had made a Lame Man walk Acts 3.12 Why look ye so earnestly on us as thô by our own power or holiness we had made this man to walk He was loth that the Glory of God should be hidden So Acts 14.14 15. When the men of Lystra would have worshipped them they rent their Cloaths and ran in among the People crying out and saying Sirs why do you these things we also are men of like Passions with you On the contrary it cost Herod dear for owning the applauses of the People Acts 12.22 23. The People gave a shout saying It is the voice of a God and not of a Man And immediately the Angel of the Lord smote him because he gave not God the Glory and he was eaten of worms and gave up the Ghost The Receiver is as bad as the Robber and therefore Herod was smitten for taking what the People ascribed to him We should be very tender in this Point when good is done by us or ascribed to us to referr all to God who is the Author of all that little good we do for him This is the constant practice of humble and Self-denying Spirits Luk. 19.16 He doth not say My Industry but Thy pound hath gained ten pounds And when Paul had been much in Labours much in Afflictions and mighty in Spirit he said 1 Cor. 15.10 By the Grace of God I am what I am and Not I but the Grace of God that was with me So Gal. 2.20 I live yet not I but Christ liveth in me As the Heathens were wont solemnly to cast their Crowns and Garlands into their Fountains this is to Crown the Fountain of all our Mercies God's Children that are seen in the Work disappear in the Praise that God only may be acknowledged and therefore they are rather buffeted than pleased with their own Praises Look as Ioab when he had conquered Rabbah sent for David to wear the Honour of the Conquest 2 Sam. 12.27 28. so should we deal with God cast all our Crowns at his feet If we do any thing let God have all the Glory Christ himself hath taught us so to do Why call you me Good there is none good but one that is God 4. I suppose the chief Reason was to beat down this Pharisaical Conceit This Young man was too highly conceited of his own and others External Goodness and Righteousness before men Good Master what good thing must I doe Not looking to the inward Power of Grace in the Heart The Pharisees whose Leven he was tainted with had this Conceit as if men were of themselves good and perfectly good and therefore to teach him Humility and Self-annihilation he takes this Advantage from the Compellation given him to inform him that in proper Speech God only is good and that Humility and Brokenness of Heart doth better become men than the Conceit of their own Goodness and Righteousness and Self-sufficiency and therefore Why callest thou me Good Secondly I come to Christ's Instruction of him There is none good but one that is God and there you have two Propositions 1. That in some sence there is no man good 2. That God only is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put not Exceptively as if God were a Man but Adversatively no man is good but there is one good that is God 1 Doct. There is no meer man that is Absolutely and Perfectly good It will be needfull to Explain this I shall do it Negatively and Affirmatively First For the Negative part 1. It is not to be so understood as if in no sence Man were good for it is said in Luk. 6.45 A good man out of the good Treasure of his heart bringeth forth that which is good Some degree and kind of Goodness may be ascribed to Men And it is said of Barnabas That he was a good man and full of the Holy Ghost Acts 11.24 And Ioseph of Arimathea was said to be a good man and jâ—st Luke 23.50 Therefore certainly in some sence a man may be said to be good 2. This is not so to be understood as if there were no distinction between men but they were all equal in Sin No but as Ieremiah had two Baskets of Figgs some very good and some very bad so there are two sorts of Men in the World some good some bad some that walk after the Spirit and others that walk after the Flesh some that mind Earthly things and others that mind Heavenly things This is an everlasting distinction between Man and Man that will out-live Time the distinction of Great and Small ceaseth at Death but the distinction of Good and Bad lasts for ever and issueth it self into these two places Heaven and Hell It is a misconceit for any to go away with this Thought that because Christ says there is no Man good therefore there is no distinction between the State of Nature and the State of Grace between the Regenerate and Unregenerate There are some that are totally wicked that make a Trade to do evil there are others that have a Principle of Goodness infused into them Some whose Spot is not the Spot of God's Children Deut. 32.5 and others who thô they have Sin remaining in them yet it reigns not over them 3. It is not so to be understood as if it were unlawful wholly to acknowledge that Goodness that is in others We have God's own Example to warrant us God as soon as he
which is very perswasive and pressing take it as it works only in a Moral way as Herod heard Iohn Baptist and did many things and heard him gladly Mark 6.20 Or else they may have this Common Grace by Experience of the Providence of God over the Church or themselves when they see God's Interest stands out against all Assaults Psal. 129.1 2. Many a time have they afflicted me from my Youth Now may Israel say Many a time have they afflicted me from my Youth yet have they not prevailed against me When they observe that all those that dash against the Corner-stone are broken in pieces that many good men thô molested and troubled yet visibly have a Blessing and a Providence that attends them and that the prophane are overtaken in their Sins by pursuing Judgments that it is never better with them than when they own that which is Good This cannot but move them to something that is amiable to some sense of Religion and siding with the better Party Or they may have the Common Gifts of the Spirit Heb. 6.4 5. they may be enlightened may have Gifts of Prayer and Preaching some vanishing Tastes of the Goodness and Sweetness of Evangelical Doctrine some Motions and Impulsions and Excitations to good These are the Reasons I. VSE It shews us how inexcuseable they are in the sight of God and how just their Condemnation will be that have nothing lovely in them Certainly they might have had something or other lovely in them even while they were Natural if they would give their Heart to it either Wisdom or Valour Meekness or Zeal Humility or Charity Every Temper yieldeth some Way and Means of Glorifying God and it is their own Fault if they have not some Endowment or other I speak this not as to Spiritual Grace only which they do not only neglect but reject the Means whereby to get it they put away the Word of God from them shut the door upon themselves Acts 13.46 Ye put the Word from you and judge your selves unworthy of eternal Life and esteem Spiritual Grace nothing worth yea it is Folly to them 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Yea they think it as dishonourable and prejudical to them But also in respect of Moral Endowments I say certainly some Crown or other they might have if they did not uncrown themselves by Sin Natural Men may have brave Wits but they besot themselves and quench them in Luxury and Riot and pervert those Moral Inclinations those Seeds of God that were in their Nature while they Drink Whore and play away their Consciences There are none but have a Conscience till they get the Victory of it and smother it and outgrow the feelings and checks of it and lose all sense Eph. 4.19 Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness They might have lived Vertuously and Morally till they brought upon themselves the Tyranny of evil Custom and then no wonder if they are wholly given up to Sensual Lusts and to walk in a sinful way They have lost all former Advantages they have spoil'd their Natural Temper they have lost the Benefit of their Education despised Instruction and the Discipline of Parents lived in defiance of Laws received the Grace of God in vain 2 Cor. 6.1 In a word they have slighted God's Judgments quenched their Gifts checked the Motions of God's Spirit Therefore certainly they are altogether without Excuse that out-sin these Helps Natural Conscience Temper Education Laws Ordinances Providences and the Spirit 's Motions they are all helps and God forsakes men in none of these till they first forsake him and by some notable Sin provoke him to withdraw such Helps And therefore what will you say for your selves that have not any of these amiable Qualities and Moral Endowments Will you say you would fain be better but cannot That cannot be for many of these Amiable Qualities are found in Natural Men and you have had many Helps and Advantages either to get or increase them in your Souls If many Moral Heathens go to Hell that had not half those Helps and and yet were Exemplary in so many Amiable Qualities what will become of you if you refuse all the Helps which God hath vouchsafed to you in his Providence and yet run into enormous Evils II. VSE If there may be Amiable Qualities in Unregenerate Men then do not rest in these things Mat. 5.46 If you love them that love you what reward have you do not even the Publicans the same And Verse 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do you more than others What over and above A Natural Man may have all these You may live orderly and yet if you have not Faith you cannot please God Heb. 11.6 For without Faith it is impossible to please God You may be Blameless yet if you be not born again you shall not enter into the Kingdom of Heaven Iohn 3.3 Except a man be born again he cannot see the Kingdom of God Therefore do not rest in this that you have some Good Qualities which are Amiable and Praise-worthy before God and Men but labour for the sanctifying Vertue of God's Spirit and the Power of Godliness that you may be partakers of the Divine Nature 2 Pet. 1.4 for if thy Heart be not yet truly changed thy Person may be odious to God It is not mine but the Advice of Jesus Christ Make the Tree good and his fruit good Mat. 12.33 A man may carry the Fruits of Canaan as the Spies did upon a dry Staff but learn to bear them from a living Root To be Harmless Meek Chast Just Temperate all this is good but it is much better when they flow from a renewed Heart then they are gracious Evidences to you A Good Nature without Grace makes a fair shew with the World but it is of little Respect with God as to your Salvation All this may be from Temper and awe of Men. How may a Man mistake a still Nature for Meekness Fervency and heighth of Spirit for Zeal want of Affection to holy Things for Discretion Stupidity for Patience Obstinacy for Constancy but God knows how to distinguish Will Complexion and Temper ever pass for Grace in God's Account And usually if a Natural man hath one Good Quality he hath another Bad One to match it It is observed in History of Alexander that he was an Enemy to Uncleanness but extreamly given to Drunkenness Iulius Caesar was not given to Drunkenness but exceedingly addicted to Uncleanness Natural men if they have their Amiable Qualities they have some domineering Bad Quality to match them Nay a Good Nature once corrupted doth prove the worst of all others as the sweetest Wine makes the tartest Vinegar Augustus at first was of a good merciful Nature Suetonius observes of
follow Christ to any purpose Take up the Cross It is an allusion to the Punishments that were in use when Christ lived in the World the Malefactors bore their own Cross to the place of Execution and then they were nailed to it alive So let him reckon upon that he must bear his Cross. And follow me There is a twofold following of Christ Special and General 1. Special as those Disciples that were his menial Servants of his own Family train'd up for the Ministry these did follow Christ up and down because they were chosen Witnesses and were to be conscious and privy unto all his Actions that they might better give an account of them to World Acts 1.21 22. Wherefore of those which have companied with us all the time that the Lord Iesus went in and out among us beginning from the Baptism of Iohn unto that same day that he was taken up from us must one be ordained to be a Witness with us of his Resurrection And so follow me is Come take lot and share with me abide with me be my Disciple 2. The Phrase bears a more General Sence Ioh. 12.26 If any Man serve me let him follow me and so to follow Christ is either to take his Direction or imitate his Example 1. When we take his Direction We are said to follow Christ when we take him for our Lord and Master and live according to his Holy Doctrine As they that have such a one for their Master in any Sect of Philosophy are said to follow him so they that take Christ for their Teacher as the great Prophet of the Church herein they follow him Mar. 17. â— Hear ye him 2. We are said to follow Christ when we imitate his Example as 1 Cor. 11.1 Be ye followers of me as I also am of Christ From the words thus Explained three Points of Doctrine may be gathered 1. In Order to Eternal Life it is required that a Man should not only sell all and give to the Poor but that he should follow Christ or enter himself as one of his Disciples 2. Whosoever entereth himself as one of his Disciples and gives up his Name to Christ must follow him or imitate his Example 3. All those that would follow Christ must prepare their shoulders for the Cross. 1 Doct. In order to Eternal Life it is required not only that a Man should sell all and give to the Poor but that he should follow Christ or enter himself as one of his Disciples Here I shall enquire What it is and why it is necessary 1. What it is to enter our selves as one of Christ's Disciples I shall lay no other Duty upon you than what you are engaged unto by your Baptism therefore I shall only explain what your Baptism binds you to which is a Bond upon you to enter your selves as Christ's Disciples It is a renouncing all other Lords and Masters a choosing Christ and believing in him alone for Salvation and a resigning up our selves to do his Will 1. A renouncing all other Lords and Masters which are opposite to Christ viz. The Devil the World and the Flesh. The Devil Col. 1.13 Who hath delivered us from the power of Darkness and hath translated us into the Kingdom of his dear Son Before there is any entrance into the Kingdom of Christ there is a translating from the Power of Darkness that I take to be the Power of the Devil The World Gal. 6.14 The world is crucified to me and I unto the world Then for the Flesh Rom. 8.12 We are debtors not to the flesh to live after the flesh In our Natural State we are under the power of all these three as it is set forth Eph. 2.2 3. Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Aâ—r the Spirit that now worketh in the Children of disobedience Among whom we all had our conversation in time past in the lusts of our flesh fulfilling the desires of the Flesh and of the Mind There are all the three Enemies of our Salvation that must be renounced mentioned There is the Custom and corrupt course of the world Alas the Generality of the World live a Sensual Flesh-pleasing Life that was their Rule and the Prince of the power of the Air that was their Guide and the Flesh or the bent of corrupt Nature that was their Principle While we are in our Corrupt State the Devil hath Power to Rule us and the Example and common Customs of the World doth encourage us and corrupt Nature within doth strongly urge us to Sin against God And therefore when we do indeed enter our selves the Disciples of Christ these Enemies of his and ours must be renounced that we may have another Rule another Lord and another Principle Another Rule which is the Law of God another Lord which is Jesus Christ another Principle which is the Spirit of Christ dwelling and working in us There must be first an Emptying of Heart before it can be filled with Grace There must be a dispossessing of those strong and cursed Inmates that have such hand and power over us that Christ alone may Rule and Govern us 2. There must be a Believing in Christ or a resting upon him alone for Salvation When the Eunuch offered himself to be Baptized Philip tells him If thou believest with all thy heart thou mayest Acts 8.37 And he answered and said I believe that Iesus Christ is the Son of God Faith in the Son of God is the great Qualification necessary to Christ's Disciples that as they forsake the Devil the Pomps and Vanities of the World and the Inclinations of the Flesh so they may cleave to him alone as Lord and Saviour to give Repentance and Remission of Sins to his People Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of Sins 3. It is required that we resign up our selves to do his Will and walk according to his Directions if we would be Christs Disciples for otherwise we do but give him an empty Title and we may as much mock him as the Roman Soldiers did that put a Robe upon him and cry'd Hail King of the Iews When we cry him up as Lord and Saviour and do not resign up our selves to his Use and Service we mock him as they did Take three Scriptures to prove this Luk. 6.46 Why call ye me Lord Lord and do not the things which I say Cuiâ—râ—s nomini subject a negatur is nomine illuditur Tertull. It is a mockage to give Christ a Title and deny him the Duty which belongs to it The greatest part of the Christian World live in a bare outward profession of Christ's Name without any Care and Conscience to walk answerably they seem to have renounced the Devil the World and the Flesh but their Hearts are in a secret League with them still
They do not make us corrupt or put Corruption into us but only discover the Corruption that is there already as when we fill a leaky Vessel the unsoundness of it is seen as soon as it is fill'd it begins to run out Our Corruptions are drawn out by these things and plainly discovered to the World when the Fault is not in the Riches but in the Lust. 2. When Wealth is spoken of as an Estate full of spiritual danger it is rather to check our desires of it than to lessen God's Bounty as if there were no Obligation upon us by thâ—se Temporal Blessings If we covet and seek great things for our selves we do but run into the mouth of Temptation 1 Tim. 6.9 They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in destruction and perdition We are to bless God for his Bounty but we are to guard our own Hearts and contract our desires before the Will of God is declar'd When we ask Riches we know not what we ask Do not aim at great things for your selves in the World 3. Wealth considered not as sought by us but as given by God needeth peculiar and special Grace to improve it because we must not only look to the manner of Acquisition but to the manner of Fruition It is true we have honestly acquired it it comes to us fairly but then we must see how we enjoy it Some are rich because they are wicked having gotten their Wealth by unjust and indirect means but others are Wicked because they are Rich being corrupted by the Enjoyment of them There are some Gifts of God that are Absolutè bona so absolutely good that they can never be evil such things do certainly make the owner or him that possesseth them good too as the Graces of the Spirit Faith in Christ the Love of God Fear of his Name but one may be rich but yet never the better Nay consider Man in statu lapso fallen from God to the Creature he is easily made worse and usually is too and that by the good things he doth enjoy if the Lord doth not vouchsafe to him his Grace 4. I Answer again When Temporal Blessings follow Eternal then it is well as Wisdom with an Inheritance is good And Solomon asked Wisdom and with it God gave him Riches and Honour in great abundance but where they are given singly and apart so they are given to God's Enemies Elijah was poor and Ahab rich Paul that holy Man was in Prison and bound with a Chain and Nero at the same time Emperor of the World God hath Gifts for all his Creatures some in one way some in another shall find him a good God Jesus Christ that gave his Holy Spirit to the best of the Apostles gave the Bagg to Iudas Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate He that made a Fish to pay him Tribute could as well have made Men to do so he that multiplyed a few Loaves could have encreased his Stock he that made the World could have built himself a stately Pallace but when he was rich yet for our sakes he became poor 2 Cor. 8.9 that he might lanctifie holy Poverty in his own Person and honour by it his own Example and usually he cuts his Children short while wicked Men live in Plenty Therefore they that meerly have Riches that is that have it apart from Grace are in a worse Condition than those that are kept low and bare As a Child may be Dieted for its Health while a Servant is left to a free Allowance so God knows our Weakness And they understand nothing in Divinity that do not know this that God works congruously and will not only give strength but will also abate the Temptation it self and not suffer us to have over much in the World lest it should become a Snare to us So much for the Persons spoken of They that have Riches 2. The Priviledge in Debate that which is denyed or hardly vouchsafed to them is Entering into the Kingdom of God By which is meant 1. The Kingdom of Grace and so the meaning is they are uncapable of the Doctrine of Christ as the thorny Ground was of the good Seed Now what are they that answer to the thorny ground they that are choaked with the Cares and Riches and Pleasures of this Life Luk. 8.14 that 's the Heart wherein Christianity cannot enter with any good effect and success these choak and destroy many hopeful seeds of Grace which would otherwise spring forth in a lively diligence and earnest pursuit of that one thing necessary And this may be the meaning of how hardly do they enter viz. the great difficulty of rich Men's becoming the Disciples of Christ and the truth is at the first setting forth of the Gospel it was verified by plain Experience for it is said Matth. 11.5 among other Miracles which Christ wrought he tells us the poor have the Gospel preached unto them it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all to be Gospelled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not many wise men after the flesh nor many mighty nor many noble are called 1 Cor. 1.26 not many of that Order and Rank 2. Entering into the Kingdom of God may be expounded of being made partakers of his Glory in the Kingdom of Heaven this follows necessarily upon the former for if they are uncapable of Grace they are uncapable of Glory And this is true too Iames 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom And this was such a truth that even the Scoffers and Opposers of the Christian Religion took notice of it Iulian the Apostate in his Epistle to Ecebolius speaking scoffingly of those Passages saith I have taken away from these Gallileans some of their wealth that they might not be deprived of the Heavenly Kingdom which their Master promised them 3. The thing spoken of these Persons with respect to that Priviledge there the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesichius a form of Admiration And the matter How hardly It is not an utter impossibility but a very great difficulty All Men are saved with difficulty If the righteous scarcely are saved 1 Pet. 4.18 It is no easie matter but it is more difficult for them than others It is passionately expressed Oh how hardly it is the greatest difficulty imaginable such as made the Disciples wonder they were astonished at his words Ver. 24. Afterwards it is set forth by the Proverb of a Camel passing through the Eye of a Needle Ver. 25. Many foolish Conceits men have about this whereas in truth it is nothing but a Iewish Proverb to shew it is a very unusual thing of extraordinary difficulty not to be removed but by the Almighty Power of God but with God all things are possible V. 27. Not
that Riches are evil in themselves but that it is hard for such Creatures as we to possess them without sinful and inordinate Affections 4. Consider who it is that speaks it Alas if it had been the saying of any private Divine or particular Minister we might tax it as rash and rigorous but the mouth of Truth it self hath spoken it even Jesus Christ whom we own as our Lord and Master He knew the way of Salvation and knew the state and danger of Souls and he hath interposed his Authority and represents the difficulty It is Jesus Christ that had so much Wisdom to judge aright of matters Jesus Christ that had so much regard to the Comfort and Happiness of Men that he would not fright them with a needless danger and therefore certainly you should take such an Admonition to Heart from the mouth of him whom you call your Lord and Master and from whom at last you expect your doom and judgment he hath said it If any wise Man hath said it from the Experience of almost all Ages and Persons you ought to have regarded it but when our Lord hath said it he who is the Amen the Faithful and true Witness why should we not believe him I pray what do you think of Christ was not he able to judge of the Case It was the saying of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to be excellently good and eminently rich Therefore Celsus a Heathen who sought all occasions to disgrace the Gospel saith that Christ borrowed this saying of Plato but he is confuted by Origen in his Book against him This proud Heathen was sensible there was Wisdom in the speech therefore he would deprive Christ of the Honour of it But now since we believe the Doctrine of Christ and own it as the Speech of Christ who is our Lord and Master therefore it should more sink into our Hearts Thus for the Explanation of the Point from the Circumstances of the Text. II. Let us see whence this difficulty doth arise I answer Because of the sins to which a wealthy Estate doth expose us 1. Riches are apt to breed Atheism and Contempt of God They that are wholly drowned in Pleasures of Sense do not look into the Invisible World and see God which is the Father of Spirits Prov. 30.9 Lest I be full and deny thee and say who is the Lord There is a Practical Atheism when Men forget or despise God and a Speculative Atheism when they deny God Now the Rich are apt to do both A Man that tumbles in Wealth Ease and Plenty is apt to forget and despise God But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the rock of his Salvation Deut. 32.15 Nay in some sort they deny God they live as if there were no God at all none to call them to Account Men that have seen no Changes and were never humbled under God's mighty hand never think of an Invisible Power I remember the Psalmist saith Psal. 55.19 Because they have no Changes therefore they fear not God they have not an Awe or Reverence or due sense of a Divine Power upon their Hearts because they never have been acquainted with Changes the Condition they have lived in hath been a constant tenour of Worldly Happiness So Zeph. 1.12 They are settled upon their Lees that is are not tossed from Vessel to Vessel as Wine that is racked They live in an even course of Worldly Prosperity and in abundance of Worldly Comforts without a Change and this choaks and gluts the Heart that they have no sense of the Lord's Goodness Changes do more awaken us and make us look to God as the Fountain of good and evil Isne vices magis in nobis excitant sensum divinae bonitatis quà m continuus tenor faelicitatis qui nos inebriat In short The Pleasures and Thoughts of the World do so take up their Hearts that there is no place for any serious thought and solemn remembrance of God such as should beget an awe in us It is said Isa. 5.12 The Harp and the Viol and Tabret and Pipe and Wine are in their Feasts but they regard not the work of the Lord neither consider the operation of his hands Thoughts of God are suppressed as soon as they do arise and they take no notice of the work of God's hands nor what he doth in their days to revive the sense of his Eternal Power and Godhead nor do they take their Comforts out of God's hands but look altogether to natural and to second Causes as being sufficient to themselves to live of themselves Indeed they may seem in Opinion to own a God as others do they take up the current Opinions and perform customary Worship but they do not glorifie him as God or repair to him with that life and fervency as those that stand in need of him nor consecrate their best Time and Strength and Affections to his Service It is usually the broken-hearted godly poor and those that have had frequent Experiences of the Changes of Providence that exercise themselves to Godliness and seek after God in good earnest The great Landlord of the World hath more Rent from many poor Cottages than from divers great Pallaces for they wallow in Plenty and never think of God 2. Riches keep Men from being broken-hearted and seeing their need of Christ. It is the poor needy Soul sensible of its own sin and misery that is likely to thrive in Religon and prosper in any heavenly design and pursuit Now those that are rich have so many entertainments of sense to inveagle their minds and divert their thoughts and are so besotted and inchanted with present delights and Pleasures that they have no feeling of their Condition or sense of the necessity of God's Grace therefore it is our Lord begins his description of Blessedness Mat. 5.3 Blessed are the poor in spirit for theirs is the Kingdom of Heaven How few of them that are rich in Estate are poor in spirit the sense of their present Ease and Welfare makes them forget all thoughts of their spiritual Condition and reconciling themselves to God by Christ. The Prodigal never thought of going to his Father 'till he began to be in want Luk. 15.17 18. While Men have any thing in the World they are senseless and secure in the midst of all their sin and â—isery and if they can live without God and apart from God they will not come at him Ier. 2.31 Wherefore say my people We are Lordâ— we will come no more unto thee As if this merry World would always last and there were no Judgment to come and God would never bring them into his Presence but they live a Life of Estrangement from God they can live upon themselves and their own supplies and things that fall to them by the Bounty of God's Providence 3.
Suppose these Worldly rich Men should take to the serious Profession of Religion as some of them do and so mask and varnish over a Heart wholly wedded to the World and Worldly things with some kind of form and garb of Religion and it may be the strictest too yet they can never walk worthy of it nor hold and maintain it with any power and vigour They are Enemies to the Cross of Christ and why they mind earthly things Phil. 3.18 19. Christ speaks of selling and forsaking all and they are for getting and taking all into their own hands Now it is more difficult for them that have any thing in the World to comply with Christ's Commands Surely they that live in a lower Condition have less Temptations The young Man here went away sad For he had great Possessions I shall mention a Story of a Souldier of Antigonus which is well known because it helps to set forth what we have now in hand This Person had a very loathsom Disease upon him which made his Soul desire to be divorced from his Body and then none so ready and forward to venture himself in all Battails as he and when the General admiring his Valour got him to be Cured then he that had been so prodigal of his Life before was as shy tender and wary of it as others when he had a Life worth the keeping he was loth to venture and expose it to danger I apply it to this purpose It may be when the World disappoints thee thou art ready to venture thy little All for Christianity but if any thing may make the World sweet to thee none so sparing so afraid and ashamed to own Christ as they Certainly it conduceth much to the safety of Grace to have the Temptation removed as well as to have the Lust abated Rebus in angustis facile est contemnere vitam He that hath little can soon part with it whereas Riches expose to Apostacy 2 Tim. 4.10 Demas hath forsaken us having loved this present World 4. It maketh Men apt to take up their rest here and to sit down satisfied with the World as their chiefest good without any earnest longing for or looking after a better Estate Psal. 17.14 From men of the World which have their portion in this Life small hope or desire of the Pleasures of another World they will have their Heaven here and therefore how hardly shall they enter into the Kingdom of Heaven The Lord will not remove us à deliciis ad delicias from Dalilah's Lap to Abraham's Bosom from carnal to spiritual Delights and the truth is they have no mind to be removed Iames 5.5 Ye have lived in pleasure on the Earth and been wanton Here we are in a place of Exile Banishment separation from God where God doth not exhibit himself in that Latitude which he doth in the other World and yet here they seek their Felicity Luk. 6.24 Woe unto you that are rich for you have received your Consolation God requires of us Contentation and allows us a temperate use and holy delight in the Blessings of his Providence but we are not to take our whole Comfort here for that is meant by our Consolation and sit down drunk with Temporal Happiness that will make us mindless of those other things offered to us in the Gospel and kept for us in the World to come 5. They are apt to wax proud and scornful and impatient of Reproof and so grow licentious and lose the benefit of the Remedies that might reclaim them from their Errors 1 Tim. 6.17 Charge them that are rich in this World that they be not high minded I interpret it of this sort of Pride when Men grow scornful of Admonition Licentious in sin and hate Reproof All Pride is incident to Riches but especially this Pride for as soon as a Man hath any thing about him he begins to speak higher and look higher and fare higher and to display the ensigns of his Vanity in his Apparel but chiefly his Heart is higher and so grows impatient of check and so cannot bear the means God hath appointed to warn him of his Danger and Duty They think we are too bold thus to deal with them and speak to them It is observed of Beasts that they never grow fierce but when they are in good plight so usually Men when they are full grow scornful and fierce and cannot endure to hear the mind of God powerfully and plainly set forth Great Men have great Spirits and they will not stoop to such base and mean Persons as the Messengers of Christ Ier. 5.5 I will get me to the great Men and will speak unto them c. but they have altogether broken the yoke and burst the bonds Jer. 13.15 Hear ye and give ear be not proud for the Lord hath spoken Men are high and scornful and if they have any thing to bear them out in Contempt of the Lord's Message they set themselves to oppose Christ and his Interest and dash against the Corner-stone thô they are broken in pieces They are the great and Yokeless Men of the World that will come under no Rule and no Awe of Christianity 6. They are Wanton and Sensual and so must needs be careless of Heaven and heavenly things Partly as Sensuality brings a Brawn and Deadness upon the Heart and takes off all sense and feeling and savouriness of Spirit Hos. 4.11 Whoredom and Wine and new Wine take away the Heart that is infatuate Men and make them of such a base Bruitish Spirit that they are uncapable of sound reasoning or of entertaining the Doctrine of Godliness 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth A Life of Pleasure brings on a strange Deadness and Infatuation upon the Soul partly as Sensuality engrosseth the time and causeth us to waste those precious Hours in which we should make Provision for Eternity to eat drink and be merry and knit one Carnal Pleasure to another and so leaves no room for any serious sober Thoughts of God Christ and the World to come and Necessity of Regeneration and taking the way of Holiness Luk. 12.19 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry And partly as Sensuality doth strengthen our Enemy The greatest Enemy we have is the Flesh and the more we please it the more we set back our Salvation Now when Men nourish their Heart and strengthen their Corruptions how can they be overcome by the Power of the Lord's Grace Iames 5.5 Ye have nourished your hearts as in a day of slaughter They add Fuel to their Lusts and make Corrupt Nature more active and stirring than otherwise it would be Now rich Men are very sensual and apt to please the Flesh yea they can hardly avoid it in the Plenty of Accommodations they enjoy as Scripture and Experience witnesseth Sodom was a pleasant and fruitful Place
2. Consider Carnal Confidence Effectivè in the Influence of it the Effects of it are very mischievous 1. It is the Ground of all Miscarriage in practice When Men think they cannot be happy without Wealth or so much coming in by the Year then they will soon come to this they dare not obey God for fear they shall lose their worldly Comforts wherein their Happiness lyes It is notable when the Holy Ghost speaks of keeping the Commandment and that the Commandments of God are not grievous to his People presently he speaks of Victory over the World 1 Ioh. 5.3 4. For this is the love of God that we keep his Commandments and his Commandments are not grievous For whatsoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Why what is the Reason of this conâ—exion The World is a great Hinderance and Let in keeping the Commandment Unless a man overcome his worldly Appetites and worldly Desires he cannot keep the Law of God to any purpose And therefore David saith Psal. 119.36 Encline my heart unto thy Testimonies and not to covetousness Implying that while our Hearts are carried out so strongly after worldly things we can never be thorough and upright with God in the way of his Testimonies 2. It hinders us from looking after heavenly things It is impossible a Man should in good earnest seek things above whilst be trusts in the World and promiseth himself a long and happy Life here Trust is Acquiescentia cordis the Rest and Complacency of the Soul it seeks no further when it hath something to rest in therefore when we rest here all other Happiness is neglected there is no want in their Condition Luke 12.19 Soul thou hast much goods laid up for many years take thine ease They cannot endure to think of a Change of leaving this and going to a World to come of shooting the Gulph and launching out into another World and therefore make no Provision for Eternity Well then trusting in Riches is bad as it takes off the Heart from depending upon God's Providence for the present for so far a Creature exempts it self from the Jurisdiction and Dominion of God but much more bad as it takes us off from depending on God's Promises for the future as it flatters us with hopes of long and happy days and causeth us to put off all Thoughts and all Care about Eternity and Blessedness to come He that trusts in Riches judgeth all his Happiness to be in this Life let him enjoy the World to the full and he hath enough here is his Happiness and his Heaven too he saith as that Cardinal He would not give his Portion in Paris for his Portion in Paradice Tell a worldly man of laying up Treasures in Heaven and of the Riches of the Heavenly Inheritance he smiles at it and will not give a foot of Land here for an Acre in Heaven Tell them of growing rich towards God and it is but a Fancy Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God So they may enjoy present satisfactions they will give God a discharge for other things As the Rubenites and Gadites would stay on this side Iordan and consented to abate their Portion in the Land of Canaan because they were already in a Rich Countrey so they can be content to abate Heavenly Happiness for if it be well with them here they are satisfied for other things they need not trouble themselves 1 Cor. 15.32 Let us eat and drink for to morrow we shall dye and there is an end of the World with us 3. It is the ground of all the Disquiet and Discontent of Mind that we meet with If a Man would live a happy Life let him but seek a sure Object for his Trust and he shall be safe Psal. 112.7 He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. A Man that puts his Confidence in God if he hears bad News of mischief coming towards him as suppose a bad Debt a loss at Sea Accidents by Fire Tempests or Earthquakes as Iob had his Messengers of evil tydings which came thick and threeâ—old upon him yet he is not afraid for his Heart is fixed on God He hath laid up his Confidence in God therefore his Heart is kept in an equal poyse he can say as Iob The Lord hath given and the Lord hath taken away blessed be the name of the Lord Job 1.21 His Comforts did not ebb and flow with the Creature but his Heart was fixed trusting in the Lord. But now when a Man puts his Joy and his Contentment under the Creatures Power he is always liable to great Dejections and anxious Disquiets Ier. 49.23 They have heard evil tydings they are faint-hearted His Life and Happiness consists in the presence of Creatures and in the Affluence of the World which being mutable so must his Comfort needs be So that he that trusts in Riches to be sure doth but make way for sore and sad Troubles of Spirit Good David when he had abused his Prosperity to a Carnal Trust and Security he felt the more trouble afterwards and so gives us the Instance of himself in this kind Psal. 30.6 7. I said in my prosperity I shall never be moved Lord by thy favour thou hast made thy Mountain to stand strong thou hidest thy face and I was troubled He shall never want Troubles that placeth his Trust in any thing on this side God but is up and down as his worldly Comforts ebb and flow whereas a Christian who makes God his Trust and the Favour of God his greatest Interest is like the Nave or Center of the Wheel which still remains in its own place and posture in all the Circumgyrations and turnings about of the Wheel So in all the turnings of Providence when the spokes are sometimes up and sometimes down sometimes in the Dirt and sometimes out of the Dirt the Nave and Center is still where it was Well then if you would be acquainted with true Peace let not your Hearts be set upon great Estates which are liable to so many Changes but trust in the Lord and your Heart shall be established III. I come to give some Signs and Discoveries of this secret Evil Confidence and Trust in Riches 1. When Men oppress and do that which is evil and think to bear it out with their Wealth Power and Greatness as if there were no God above to call them to an Account or as if there had not been or could not be such a turn of Humane Affairs as God can lay them low enough and their Honour be laid in the Dust and the Poor and Afflicted shall be Exalted God hurls the World up and down that Misery may not want a Comfort nor Power a Bridle sometimes God puts up this sometimes the other sort of Men that still by all these Changes he may
mixtures of Infirmity I cannot say there was nothing of Murmuring and Dislike the muttering or saying this among themselves seems to inferr it they durst not make Christ conscious to the Question for it is in the Text They said among themselves that is they muttered privately and so it argues there was something of dislike 3. This weakness was not to a prevalent Degree so as to make them take offence and depart from Christ as we find others did upon the like Occasion when Christ had preached something strict and contrary to their Humour Iohn 6.60 61. Many of the Disciples when they heard this said This is a hard saying who can hear it When Iesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you VVhat and if you shall see the Son of Man ascend up where he was before c. And from that time many of his Disciples went back and walked no more with him Ver. 66. Now these thô they were astonished at the strangeness of the Doctrine of Christ yet they did not reject or refuse the belief of it There was more of anxious Solicitude but somewhat of muttering VVho then can be saved Doct. VVhen the Difficulties of Salvation are sufficiently understood and laid forth we shall wonder that any are or can be Saved I shall prove 1. That it is a Difficult thing to be Saved 2. Wherein the Difficulty of Salvation doth lye 3. Shew how this ought to be seriously minded and regarded by us that it is such a difficult thing to go to Heaven I. That it is a Difficult thing to be Saved Christ sheweth that Matth. 7.14 Strait is the Gate and narrow is the way that leadeth unto Life and few there be that find it The way to Heaven is somewhat like that which is described 1 Sam. 14.4 And between the passages by which 〈◊〉 sought to go over unto the Philistines Garrison there was a sharp rock on the one side and a sharp rock on the other side So is our way to Heaven a strait Way between Rock and Rock here is the Rock of vain Presumption and there the Rock of Despairing Fears Indeed the Text tells us of two things the Gate strait the way narrow The Gate is strait the Entrance into Religion hard there must be Repentance and bewaâ—ing our former Sins the working up the Heart to a fixed Resolution against Sin and a serious dedicating our selves to God O how hard is it to pass thrô this Gate And then there 's a narrow Way full of Difficulties to Corrupt Nature our Lâ—sts are impatient of any restraint and we are loth entirely to give up our selves to do and suffer God's Will So Matth. 11.12 The Kingdom of Heaven suffereth violence and the violent take it by force It is no wonder that Earthly Kingdoms are surprized by Violence but it is strange that the Kingdom of Heaven should suffer Violence how shall we understand this Violeâ—ce doth not signifie unlawful Attempts but earnest Diligence It is not an Injurious Violence such as snatches at Earthly Crowns but the Industrious Violence a Resolution to break through all Impediments and take no Nay no Discouragements can much abate our Edge and take us off from our pursuit of the Heavenly Kingdom So 1 Pet. 4.18 A Righteous Man is scarcely saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much ado he gets to shore he makes a hard shift to get to Heaven This is enough to intimate the General Truth that there is difficulty to get to Heaven II. Wherein lyes the Difficulty of Salvation The Reason of doubting is this Because God's Terms upon which Heaven is offered are gentle and sweet Mat. 11.30 My Yoke is easie and my Burden is light The Law which God hath given us is Holy Just and Good becoming a God to give and a Creature to receive Rom. 7.17 The Law is holy and the Commandment is holy and just and good A Law such as a Man would choose if he were at Liberty and at his own Option and Choice Therefore how is it so difficult especially since there is so much strength given habitual strength Eph. 2.10 We are his workmanship created in Christ Iesus unto good works We are fitted by his Grace and there is so much Actual strength I can do all things thorough Christ which strengtheneth me Phil. 4.13 God is no Pharaoh to require Brick where he gives no Straw And therefore since the way is so Good his Yoke so easie and there is so much Strength given and since the Encouragements are so many both from the Work and from the Wages From the Work it self Her ways are ways of pleasantness and all her paths are peace Prov. 3.7 There is a great deal of Peace Comfort and sweetness in walking with God as those that travelled to Sion Passing thrô the valley of Baca make it a well the rain also filâ—eth the pools Psal. 84.6 So they meet with many comfortable refreshings in a Course of Godliness And then for the Wages God is a Rewarder of them that diligently seek him Heb. 11.6 Well then to sum up all these things concurr Since the Way is plain the Helps many the Promises full and sure why is it so difficult to go to Heaven I Answer The fault is not in God but in our own selves in our own Hearts in our addictedness to Temporal Satisfactions And therefore when God calls us off from the Interests and Concernments of the present World wholly to look after the Interests and Concernments of the World to come the disposition of our Flesh or Carnal Nature and the Course of God's Institutions will not suit And this must needs be a very great Difficulty not easily removed Because 1. It is Natural to us 2. It is encreased by Custom 3. Iâ— hath a powerful Efficacy upon us to hinder us from walking in the ways of God that are so sweet and pleasant 1. This is Natural to us to be led by Sence or to be addicted to present things There are three sorts of Beings in the World Angels that are pure Spirits without Flesh these were made for Heaven and not Earth There are Bruit-Creatures that are Flesh without Immortal Souls these were made for Earth and not Heaven And there is Man a middle Nature between both these that hath a fleshly Substance and an Immortal Soul made partly for Heaven and partly for Earth as partaking of both he hath a Body that was made out of the Dust and so fitted to live in this World and he hath a Soul that came down from the Superiour World and must return thither again Now these two things must be regarded according to the Dignity of the parts of which Man consisteâ—h his Earthly part and his Heavenly part The Soul being the better part the Perfection and Happiness of it should chiefly be looked after the Good of the Soul is the Enjoyment of the ever blessed God this should be our main
expect and that we may resolve to hold on with God whatever it cost us VSE This shews us the Reason of that Presumption which is so common We use to say that Despair kills thousands but Presumption its ten thousands What 's the Reason that many Presume O the Difficulties of Salvation are not well weighed True Hope is a middle thing between Presumption and Despair the Object of Hope is Bonum Futurum Arduum sed possible Hope considers its Object as hard for that which is easie to come by is as if it were already enjoyed a Man cannot be said to hope for that which he may have with the turn of his Hand Well then it considers the good to come as difficult to awaken diligence and serious endeavours but then it considers it as possible for otherwise we are really discouraged from looking after it for why should we look after that which is impossible Paul's Mariners gave over working when all hope that they should be saved was taken away Acts 27.20 But now Presumption leaves out the difficulty and reflects only upon the possibility Some may be saved surely God will not damn all his Creatures therefore I shall be saved But suppose the contrary few are saved then what shall become of me On the other side Despair reflects only upon the difficulty and leaves out the possibility O it is hard it is impossible with Men therefore they give it over I shall make no Work of it saith Despair Now the Scripture that would breed and nourish in us a true Hope doth all along lay forth the difficulty to prevent slightness of Spirit and yet represents the possibility to prevent Despair The Difficulties to quicken our Endeavours and the possibility to encourage men to Hope for the Grace of God 2 VSE It presseth us to mortifie our addictedness to present things O Christians if you could overcome the World you pluck out the root of all Temptations and then the Commandments of God would not be grievous Joh. 5.3 4. For this is the Victory whereby we overcome the World even our Faith The World is the great Lett which hinders us from keeping the Command from being so exact punctual and sincere with God Overcome the World and the work will be easie Take heed of pleasing the Flesh or letting the World have too great an Interest in your Hearts let it not seem a great thing in your Eye Until your Hearts are drawn off from present things and you are wholly Baptized into that Spirit that suits with the World to come to make that your main Care and Desire you will never prosper in Heavens way until your Thoughts be loosened from the World and you are carried out more to Heaven and heavenly things Consider why should you be addicted to present things You that are Strangers and not Inhabitants your Happiness lyes not here If our hopes were only in this life we were of all Men most miserable 1 Cor. 15.19 We are but probationers for Heaven Our Conversation should be in Heaven Phil. 3.20 3 VSE To fortifie us against the Difficulties in the way of Salvation You must be at some Pains and Labour Ioh. 6.27 Labour not for the meat that perisheth but for that meat that endureth unto everlasting life Do not slacken your endeavours To quicken you Consider 1. If you love your Salvation you will be at some Cost about it It is a sign you make no reckoning of Heaven and have no great sense of things to come when you grudge your Pains it is a sign you slight it when you are so slow in the pursuit of it Phil. 3.14 I press towards the mark for the prize of the high calling of God in Christ Iesus O did you value Heaven or had you any esteem of heavenly things you would not think much of a little Pains of striving with God in Prayer of wrestling and denying your Lusts to bring your Hearts to a readiness and chearfulness in the Service of the ever-living God No Trade in the World you can drive on by Idleness Who ever prospered in any course of living if he followed it with a slack hand we cannot think to have those great invisible things of the Lord's Kingdom and his Glory if you will do nothing for it 2. There is difficulty both in the way to Heaven and Hell Lusts are ravenous things and cannot be fed or kept without much Self-denyal You must deny your selves either for God or the Devil You must deny your Comforts and your Estate Men will venture much for their Lusts and for their Sensuality there must be a great deal of Charge to feed this humour to satisfie the Pleasures of the Flesh. It is costly to be an Epicure Worldliness wasts the Spirits racks the Brain For Ambition how many hazards do Men run for their Greatness in the World how many Men sacrifice their Lives upon the Point of Honour for Revenge and for a little vain glory Now if a Man will take Pains to go to Hell shall he not take Pains to go to Heaven When Men will be at such Costs for Lusts as to deny Conscience and slight many of the Comforts of the present World for Lusts sake shall we take no Pains and exercise no Self-denyal for Heaven 3. If we be at a little Labour it will not be in vain in the Lord 1 Cor. 15.58 Be steadfast and unmovable always abounding in the work of the Lord for as much as you know that your Labour is not in vain in the Lord Whether you consider your Vales or Wages your Labour is not in vain Your Vales Christ's Servants have a great deal of Comfort and Sweetness Prov. 3.17 Her ways are ways of pleasantness and all her paths are peace And for the World to come there is a full and sure Reward therefore do not stick at a little Pains tho' it be difficult yet remember it is for Salvation 4 VSE Let us look to our own selves how is it with us are we in the way to Hell or Heaven Let us look to our own standing do we leave the Boat to the stream do we give up our selves to the sway of our corrupt and Carnal Affections or else do we row against the stream and current of Flesh and Blood It is no easie matter to be saved I do not ask now what will become of those that never minded Salvation that never busied their Thoughts about it but even in effect say Let them take Heaven that list But I ask what will become of those slothfull perfunctory Christians that count a little slight and formal Religion enough which is without any Life Alacrity and Power Will this do the Deed such will fall short of Heaven SERMON XIV ON MARK X. v. 27. And Iesus looking upon them saith With Men it is impossible but not with God for with God all things are possible WE have seen the Disciples Wonder returning Christ that is never wanting to his in
that are in the World are held up by God's hand They do not subsist by their own Nature so much as by Divine Manutenency He upholds all things It is an allusion to a weighty Body that is held up by the hand of Man which if loosned it falls to the ground so the Creature would fall to nothing if not kept up by God Now what an Almighty grasp hath he that holds up all things He that feedeth so many mouths with the opening the hand of his Bounty Psal. 145.15 16. The eyes of all wait upon thee and thou givest them their meat in due season Thou openest thy hands and satisfiest the desire of every living thing He that sustains and guides so many Creatures that preserves the Confederacies of Nature that sets bounds to the Sea and makes Decrees for the waves to obey beyond which they shall not pass Ier. 5.22 Which have placed the sand for the bounds of the Sea by a perpetual decree that it cannot pass it and thô the Waves thereof toss themselves yet can they not prevail thô they roar yet can they not pass over it He that holds the Winds in his Fist is not not he mighty and strong And therefore if God should but loosen his hand the World would soon fall into Confusion and nothing Thus his sustaining and preserving all things speaks him an All-powerful God 2. His Internal Providence The Providence of God is chiefly seen in his Power over the Spirits of men that are voluntary Agents He hath such a Power over them that they are not Masters of their own Affections and Dispositions but act contrary many times to their intended purposes Prov. 21.1 The Kings heart is in the hand of the Lord as the rivers of waters he turneth it whither soever he will Look as a Man by cutting a Channel draws the water this way or that way hither and thither so doth God move the Hearts of all men in the World nay even of Kings and Princes Prov. 16.7 When a man's ways please the Lord he maketh even his Enemies to be at peace with him Strange thing that God can put a Bridle upon the Spirits of men and they shall be at peace with him whom they hated their Hearts are turned many times to what formerly they resolved against Esau is an Instance he had vowed Iacob's Death and meets him with purpose to destroy him but when God brings them together Esau falls embracing of Iacob Gen. 33.4 And Esau ran to meet him and embraced him and fell on his neck and kissed him Egypt dismissed Israel with Jewels Balaam comes to curse and he falls a blessing Israel This bridling turning changing the hearts of men it is a notable discovery of God's Omnipotency Look as there is more Power seen in governing a skittish Horse than in rolling a Stone so in ruling those Beings which have a Principle of Resistance doth the Lord shew forth his Power Angels Men and Devils can do nothing but as God will and as God gives them leave The Devils are fain to ask Christ's leave to enter into the herd of Swine Mat. 8.31 and therefore how may the flock of Christ's Sheep rest secure under the Power of his Providence when those damned Spirits are held in by the irresistible Providence of God that they can do nothing but what God will As Tertullian said If the Bristles of Swine be numbred much more are the Hairs of the Saints God hath such a mighty Power that not a Creature can be troubled without his leave even by those Spirits that are most opposite to him so that his Power over the Affections and Hearts of men shews he is a great and mighty God 3. That God is Almighty appears by the strength that is in Creatures which is an effect and shadow of the Power of God All the Power that is in Creatures is from God and he wastes not by giving as we do That expression suits to this Case God took from the Spirit of Moses and put it upon the Elders and yet Moses had not the less because of their participation We cannot communicate to others but we lessen our selves but God remaineth in an Infinite fullness and therefore if he hath given Power to Creatures he hath more power himself Now there is great Power in Creatures Iob 41.8 Iob tells us of great Whales that have Bones as Brass and strong as pieces of Iron And David tells us of Angels that excell in strength Psal. â—33 20 so that one of them slew a hundâ—ed fourscore and five thousand in one night in Senacherib's Host And if there be such strength in Creatures what is there in God from whom they have it For nothing is in the Effect but what was first in the Cause Secondly Let me come to Explain this Power of God by three Distinctions 1. God's Power is twofold either Absolute or Actual 1. His Absolute Power is by which he can do that which he never will do This is spoken of Mat. 26.53 Thinkest thou not that I cannot now pray to my Father and he shall presently give me more than twelve legions of Angels Mark 3.9 God is able of these stones to raise up Children to Abraham he can do more than ever he did or will do He can do not only what Men and Angels conceive can be done but what he himself conceiveth can be done 2. His Actual Power is that by which he doth whatever he will Psal. 115.3 Our God is in the heavens he hath done whatsoever he pleaseth And Psal. 135.6 Whatsoever the Lord pleased that did he in Heaven and in Earth in the Seas and all deep places Never shall any thing be done but what God wills and what God wills shall surely come to pass which is a notable support in all accidents 2 Distinction God's Power is Ordinary and Extraordinary 1. Ordinary is that which is according to the Course of second Causes and Law of Nature when he preserves the Creatures and works by them according to the Order which he himself hath established Psal. 119.91 They continue this day according to thine Ordinance for all are thy Servants All the Creatures Sun Moon and Stars do keep the Track and Path which God hath set unto them and God preserves the Beings of all things and keeps the Covenant of night and day as it is called in the Prophet 2. There is God's Extraordinary Power by which he can suspend the whole Course of Nature as he hath done sometimes upon eminent Occasions as when the Sun stood still in the Valley of Ajalom Iosh. 10.12 13. or when the Sun went back ten degrees on the Dyal of Ahaz 2 Kings 20.11 His interdicting the Red Sea that it should not flow Exod. 14.21 22. His causing Iron which is a heavy Body to swim upon the top of the water at the Prayer of Elisha 2 Kings 6.6 His suspending the burning of the Fire when the three Children were in the Furnace Dan. 3.27
the midst of Difficulties such a fickle and such a changeable Creature as Man is how can that be 1 Pet. 1. Who are kept by the Power of God through Faith unto Salvation The Power of God is engaged for our Defence So for Temporal Difficulties when we see no means no likelihood to escape yet we are not thoughtful of this matter for our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King Dan. 3.17 In Death when we go to the Grave to moulder into dust and rottenness then to look upon the Morsels of Worms as parcels of the Resurrection what shall uphold and support our Hearts in waiting upon God for this Phil. 3.21 Who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subà ne all things unto himself The Scripture still referrs us to the mighty Power of God whereby he can subdue and cause all to fall under him The Destruction of Antichrist and Enemies of the Church who are supported by great and strongly combined Interests how can that ever be hoped for Rev. 18.8 Her plagues shall come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her and that is the greatest Cordial of the Soul The Life of Faith lyes in the Belief of God's Power and All-sufficiency He can raise up the Church from her low Condition and all without any means when all is dry Bones then God can put Life into his People 2. To encourage us in Obedience it is good to believe and improve the Power of God 1. That we may carry it more humbly and more dutifully 1 Pet. 5.6 Humble your selves under the mighty hand of God This is that which begets a deep awe and reverence of his Majesty Shall we not submit to that God that is able to crush us O therefore let us Study to please him in all things When you sin you bid deâ—iance to the Almighty and enter into the Lists with God and provoke him to jealousie 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he Do you know what it is to dash against God and Contest with God He that is Almighty is the most desirable Friend or the most dreadful Adversary and therefore humble your selves and carry it dutifully towards him Every one would be in with the Almighty Be sure to keep in with the Lord Deut. 10.17 For the Lord our God is a God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons nor taketh reward Will you provoke him and dare him to his Face 2. To keep us upright in Obedience without Warping and using any Carnal shifts Gen. 17.1 I am the Almighty God walk before me and be thou perfect God alone is enough to you The Reason why we so often step out of the way is because we do not believe God to be Almighty that he is more able to defend than Man to hurt Even God's own Children may warp for want of a sound belief of this Abraham saved himself by a Lye because he would not trust God with his Preservation Gen. 20.11 Moses was backward to do the Lord's Message Exod. 4.13 as if God could not bear him out before Pharaoh and before the Egyptians There was a Promise Iacob should have the Blessing but Rebecka puts him upon using indirect means to obtain it because she could not trust God's Alâ— sufficiency to bring it about He that will not trust God and rest upon his Power cannot be long faithful to him because they think there is not enough in God they will seek elsewhere All sincerity ariseth from these two things and until you get your Hearts into this Frame you never will be sincere submitting all things to God's Will and resting upon God's Power How desperate soever the Case be this will relieve you and keep you sincere and comfortable the Lord is a powerful God and knows how to provide for his Glory and for your sustentation Now to quicken you thus to believe and improve the Power of God I will offer these Considerations 1. Consider the Amplitude of God's Power which is not to be measured by our scantling and model we can do something but God can do all things we must have Matter prepar'd but God works out of nothing we do things difficultly and must have time but God can do all things in a moment he needs no Instruments or Tools no Pattern or Copy but worketh all things according to the Counsel of his Will We rust with Age and our strength is dryed up but the Lord's hand is not shortened that it cannot save Isa. 59.1 His strength is never wasted or dryed up When any thing is to be done or expected from God is it greater than making the World and God is where he was at first Our knowledge of things is by Effects but God never had an Effect adequate to his Power he hath done great things but he hath Power to do greater Mal. 2.15 And did not he make one yet had he the residue of the Spirit When he Created the World he had the residue of the Spirit he could have made more Worlds All Created Effects are finite and therefore not fully answerable to the force of the Cause Let us be still enlarging in our Thoughts of God's Power This is a Power that needeth not the Concurrence of visible means but can work without them yea opposite Power is no hinderance to God Rubbs are plain Ground to him Isa. 27.4 Who would set the bryars and thorns against me in battle I would go through them I would burn them together What can Bryers and Thorns do against a devouring Flame they are fit Fuel to encrease the Fire but cannot hinder the burning God works through all Opposition Isa. 43.13 I will work and who shall lett it 2. Consider this Power is ready to be employed for our Use so far as it shall make for God's glory and our good God is ours if we be in Covenant with him and if so all that is in God is ours also Quantus quantus est as great as he is God makes over himself in Covenant I am yours therefore Almightiness is yours to be set a work for you And as Aristotle said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are common between Friends and Confederates 1 Kings 22.4 Iehoshaphat said unto the King of Israel I am as thou art my People as thy People my Horses as thy Horses Surely being in Covenant with God it is a Relation of Friendship and whatever is God's is ours and that is the reason of this Expression Eph. 6.10 Be strong in the Lord and in the power of his might In all our Faintings and Fears we should look upon God's Almighty Power as a
next World but to carry us thither with Comfort supplying us in a way most conducible to his Glory and our Welfare Psal. 84.11 The Lord is a Sun and Shield the Lord will give Grace and Glory no good thing will he withhold from them that walk uprightly All things are yours Ordinances Providences 1 Cor. 3.21 For all things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is God's 2. Hereafter That Christ will give us Eternal Glory and Happiness in the other World 1 Tim. 1.16 For this cause I obtained mercy that in me first Iesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe in him to life everlasting And Iohn 20.31 These are written that ye might believe that Iesus is the Christ the Son of God and that believing ye might have life through his Name This is the main Blessing which Faith aimeth at 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your Souls By this all Temptations of Sense are defeated Now if you would know whether your Faith groweth or no you must discover it by the Firmness of your Assent or the Resolvedness of your Consent or the Peace and Confidence of your Relyance 1. For Assent If you believe the Word of Gâ—d especially the Gospel part with an Assent so strong that you can resolve to venture your whole Happiness in this bottom and let go all that you may obtain the Hopes which the Gospel offereth to you certainly he hath a strong Faith who taketh Gods Promises for his whole Felicity and God's Word for his only Security he needeth no more nor no better Thing nor surer Conveyance to engage him to hazard all that he hath when the Enjoyment of it is inconsistent with his Fidelity to Christ. 2. Your Consent A full entire Hearty Consent to resign your Selves to Christ not a feeble Consent such as is contradicted by every foolish and hurtful Lust but a prevalent Consent such as can maintain it self notwithstanding Difficulties Temptations and Oppositions of the Flesh and controll all other Desires and Delights whatsoever 3. For Relyance When you can trust him for deliverance from the Guilt Power and Punishment of Sin and to quicken strengthen and preserve Grace in you to everlasting Life You trust him in all his Offices as a Priest when you believe his Merits and Sacrifice and Comfort your selves with his Gracious Promises and Covenant and come to God with more boldness and Hope of Mercy upon the account of his Intercession especially in all Extremities and Necessities Heb. 4.14 15 16. Seeing then that we have a great High Priest that is passed into the Heavens Iesus the Son of God Let us hold fast our Profession for we have not an High Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find Grace to help in time of need You trust him as a Prophet when you give up your selves as his Disciples to the Conduct of his Word and Spirit being parswaded that he will infallibly teach you the way to true Happiness Ioh. 6.68 Lord to whom shall we go thou hast the words of eternal life You trust him as a King when you become his Subjects and are perswaded that he will Govern you in Truth and Righteousness in order to your Salvation and defend you by his mighty Power from all your Enemies 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day And 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom To whom be Glory for ever and ever Amen SERMON III. ON 2 THESS I. v. 3. Your Faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth THE Growth and Encrease of Faith may be Judged of 1. By the Nature of Faith 2. The Properties of it 3. The Examples and Instances of great Faith in Scripture We are now upon the Second Thing the Properties 1. A Dependance upon God for something that lyeth out of Sight That this is an Essential Property of Faith appeareth by the Description of it Heb. 11.1 The Evidence of things not seen that is not seen by Sense and Reason Some things are invisible by reason of their Nature as God for no man hath seen God at any time Joh. 1.18 And therefore he is called the Invisible God Col. 1.15 And some things by reason of their Distance because they are Absent and Future as the Glory of the World to come and therefore 't is an Object of Faith and Hope Rom. 8.24 For hope that is seen is not hope for what a man seeth why doth he yet hope for it Vision and Possession exclude Hope and leave no room and place for it Now without Faith a Man can have no sight of these things 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off There is a mist upon Eternity and we cannot look beyond the Clouds of this lower World unless we have the Eagle-eye of Faith but by Faith we can see them so as to frame our Lives accordingly 2 Cor. 5.7 For we walk by Faith and not by Sight By Sense we see what is pleasing or displeasing to the Flesh but by Faith what conduceth to the saving or losing of the Soul Faith being very much like Sight and serving us for the Government of the Soul as Sight doth for the Body it may much be explained by it Now to Bodily Sight there must be an Object a Medium to make the Object conspicuous and a Faculty or Organ 1. The Great Object of Faith is Eternal Life as procured by Christ and promised in the Gospel There is no use of Sight where nothing is to be seen therefore the Object is set before us in the view of Faith in the Promises of the Gospel Heb. 6.18 and Heb. 12.2 God's Truth is as certain as Sight it self can be in it we see all things promised as sure and near 2. The Medium As we see Colours in the Light of the Air so these Spiritual and heavenly things in the Light of the Spirit 1 Cor. 2.11 12. For what man knoweth the things of a man save the Spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given us of God 3. The Eye or Visive Power A Blind Man cannot see at Noon-day nor the sharpest Sight at Midnight Now this
but granted assured it to Believers by the Promises of the Gospel 1 Ioh. 2.25 'T is so conveyed to us as that we may be sure of Obtaining it 3. 'T is more than a Prophecy or simple Prediction Scripture Prophecies will be fulfilled because of God's Veracity but Scripture Promises will be fulfilled not only because of God's Veracity but also because of his Fidelity and Justice As by our Promise another Man cometh to have a right to the thing promised therefore it is just it should be given unto him so 't is in God 't was his Mercy and Goodness to make the Promise but his Holiness and Justice bindeth him to make it good 1 Ioh. 1.9 He is faithful and just to forgive us our sins And as for Pardon so for Life 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the righteous Iudge shall give me on that day It becometh a Debt of Grace This may be illustrated by what Divines say of an Assertory Lye and a Promissory Lye An assertory Lye is when we speak of a thing past or present otherwise than it is and a promissory Lye is when we speak of a thing for the time to come which we never intend to perform and this is the worst sort of Lyes because it doth not only pervert the end of Speech which is Truth but also defeateth another of that Right which we seem to give him by our Promise in the thing promised which is a farther degree of Injustice Now we should apprehend God to be very far from this Titus 1.2 In hope of Eternal Life which God that cannot lye promised before the World began And Heb. 6.18 That by two immutable things in which 't was impossible for God to lye we might have a strong Consolation Secondly 'T is the Promise of God In every Promise that it be certain and firm three things are required 1. That it be made seriously and heartily with a purpose to perform it 2. That he that promiseth continue in his Purpose without change of Mind 3. That it be in the Power of him that promiseth to perform what he hath so promised Now in the Promise of God there can be no doubt of any of these things Certainly God meaneth as he speaketh when he promiseth Eternal Life to the Faithful Servants and Disciples of Jesus Christ for what need had he to court his Creatures into a false and imaginary Happiness which he never meant to bestow upon them to send his Son with a Commission from Heaven to assure them of it who also wrought Miracles to confirm the Message that he brought from God dyed upon this Truth and rose again and entred into the Happiness that he spoke of to give us Assurance and a visible demonstration of the Truth of it sent abroad his Apostles to invite the World to embrace it his Holy Spirit accompanying them and sealing their Message also with divers Signs and Wonders And surely he doth continue in the same mind for there is no repeal of this Law of Grace and He is able to perform it for what difficulty is there which Omnipotency cannot subdue and overcome Surely what God hath promised he is fully able to perform 2. The Acts of Faith about the Word 1. We are to Believe and Credit it upon solid and sufficient Evidence 't is said Heb. 11.11 They saw these things afar off and were perswaded of them And Acts 13.48 When the Gentiles heard this they glorified the Word of God and believed that is Blessed God for his glorious Mercy revealed in the Gospel the sound Belief and firm Assent leadeth on other things for the most powerful Truths work not 'till they are believed 1 Thes. 2.13 Ye received the Word not as the Word of Man but as it is in truth the Word of God which effectually worketh also in you that believe Here beginneth the Efficacy Now usually we receive the Truth at first upon low and insufficient Evidence but afterwards our Assent is upon better grounds and more valid and strong as the Samaritans Joh. 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World Her saying was much for the Woman had testified that she had met with an Holy Person that had told her of all that ever she did So Nathaniel was drawn to Christ by Philip's perswasion but when he perceived that he knew the Heart and secret things Ioh. 1.48 49. He saith unto him whence knowest thou me Iesus answered and said unto him Before that Philip called thee when thou wast under the Figg-tree I saw thee Nathaniel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Christ then promiseth him farther Assurance and greater Evidence which should beget a more confirmed and strong Faith Verse the 50 th Iesus answered and said unto him Because I said unto thee I saw thee under the Figg-tree believest thou thou shalt see greater things than these The Church is in possession of a Religion which God hath Blessed throughout successions of Ages and we received the Doctrine of the Gospel and New Covenant upon report and hearsay hereafter we see farther and better grounds and the Scriptures are owned with more certainty of Evidence Well then here is the first thing Assent or a receiving all Truths about Supernatural things upon the Credit of God's Word 2. The Work of Faith is to apply these things For the closer such Blessed Truths are laid to our own Souls the more we feel the vertue of them Iob 5.27 Lo this it is know thou it for thy good Rom. 8.31 VVhat shall we then say to these things The Promise includeth you as well as others and promiseth and offereth you Pardon and Life if you will believe in Christ Therefore the Application I press you to is not a Claim of Priviledges stay a while there but an exciting your selves to perform the Duties of the Gospel that you may turn away from all other ways of Felicity and choose this alone Faith must be Applicative and the closer the Application the better But there is a difference between the Application which is an Excitement of your Duty and that Application which is an assurance of your Interest Acts 13.20 To you is this word of Salvation sent 'T is my Duty to make general Grace particular but not presently and at first dash to enter my Plea and Claim but to oblige me to take God's Way God calleth upon me to Repent and Believe in Christ that I may have Pardon and Life 3. We are heartily to Consent to this Blessed Covenant which is contained in the Word of God taking the Promises offered for our Happiness resolving upon the Duties required as our Work Acts 2.41 They received the word gladly and were baptized There was a Precept and a Promise Verse 38. they accepted the Counsel and
is to lay hold upon eternal life 1 Tim. 6.12 that is seize upon it as ours as assured to us by the Word of God or to take it as our Happiness and accordingly pursue after it Eph. 1.13 In whom ye trusted after ye heard the word of Truth the Gospel of your Salvation Now when we choose this Felicity for our Portion set our Hearts upon it make it the chief Care and Business of our Lives to seek it and do all as Means thereunto carry our selves as Strangers and Pilgrims in the World and look for no great Matters here but wholly depend upon God's faithful Word for this Happiness to come then is Faith wrought in us 4. 'T is our Strength and Preservative against all Temptations from the Devil the World and the Flesh The Word of God is the Sword of the Spirit Eph. 6.17 A Weapon of excellent use in the Spiritual Warfare And 't is said 1 Ioh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one This helpeth us to ward off the bloâ—â— of any Temptation When the Heart is well stocked and furnished with this Word of God you have something to oppose still to Darken the Splendoâ— of the World to check the Desires of the Fâ—esh and so do the better carry on a continual Warfare and Watchfulness And so the Fleshly Inclination is overruled and the Profits Honours and Pleasures of the World have less force upon us VVhen the Devil sheweth the Bait and the Flesh is ready to swallow it Faith sheweth the Hook A Belief of the VVord of God being of a lively and vigorous Nature produceth Noble effects in us It casteth down all that rebellâ—th against God and casteth out all that would be preferred before him Psal. 37.31 The Law of his God is in his heart none of his steps shall slide A lively active Sense of his Duty is kept fresh upon his heart 5. To be our Comfort and Cordial in our Afflictions Psal. 119.59 This is my Comfort in my Affliction thy VVord hath quickened me Verse 92. Vnless thy Law had been my delight I should then have perished in my Affliction Heb. 12.5 Ye have forgotten the exhortation which speaketh unto you as unto Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him So Psal. 94.19 In the multitude of my thoughts within me thy Comforts delight my Soul God's Comforts are such as God alloweth or God worketh The Matter of both is in the Scriptures though the Spirit be the Author of them and the Instrument he worketh by is Faith In Wants and Streights how sweet is it to a Believer to consider how amply we are provided for in the Covenant When Gods Hand is heavy upon us and Providence represents him as an angry Judge yet the Covenant represents him as a Father In a time of Tryal one promise of God will give you more true Comfort and Support than all the arguings of men Fourthly The Notes whereby we discern a strong and grown Faith as to this Property of it its respect to the Word 1. When the Consolations laid down in the Word of God are more prized than any extraordinary Dispensations Certainly 't is a weakness when Men undervalue the Comfoâ—ts of the Word as slender empty unsatisfactory and would have the Manifestations of God's Love exhibited to them in some singular and extraordinary way Eliphaz chargeth it on Iob wrongfully Iob 15.11 Are the Consolations of God small with thee is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a Snare Surely our Consciences are best settled in the ordinary way of God's Word in a way of Faith Repentance and close walking with God but as Naaman despised the Waters of Iordan so many despise the ordinary Comforts and would have Signs and Wonders to assure them These may long sit in darkness because if God comforts them not in their way they will not be comforted at all Now though God sometimes in Condescention to his People may grant their desires as Christ did to Thomas yet 't is with an upbraiding of their Weakness and Unbelief Ioh. 20.28 You should acquiesce in the common allowance of God's People least you seem to reflect on the Wisdom and Goodness of God and lay open your selves to some false Consolation and dream of Comfort while we affect new Rules without the Compass of the Word especially when we find not our expectations there speedily answered like hasty Patients ready to tamper with every Medicine they hear of rather than submit to a regular Course of Physick Gregory telleth us of a Lady of the Emperors Court that never ceased importuning him to seek from God a Revelation from Heaven that they should be saved Rem difficilem petivit inutilem 'T was a thing difficult and unprofitable difficult for him to obtain and unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have a more sure word of Prophecy than Oracles The adhering of the Soul to the Promises is the unquestionable way to obtain peace Luther as he confesseth was often tempted to ask for Signs or some Special Revelation He tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat Visiones vel etiam Angelos contentus enim sum hoc dono quod habeo Scripturam Sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad â—uturam I indented with the Lord my God that he would never send me Dreams and Visions I am well contented with the Gift of the Scriptures 2. When the Word is matter of Joy and firm Confidence to us before there is any appearance of performance This in two Cases 1. In Case of Delay when 't is long e're God appeareth and Faith doth not require the Existence and Pre-essence of the thing believed only the Promise of it Therefore though the Promise be delayed it eyeth the Blessing at a distance Heb. 11.13 These all dyed in Faith not having received the promises but having seen them afar off were perswaded of them and embraced them Abraham was one of them Ioh. 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And we if we would be strong Believers must do likewise Heb. 6.12 Be not slothful but followers of them who through Faith and Patience inherit the promises A Christian is not to be valued by his Enjoyments but his Hopes Heaven is all performance Here he dealeth with us by Promises but you will find his payment sure and that God in effect is better than all his Promises for they cannot signifie and convey the full Sense of all that God meaneth to bestow Therefore we must wait whether the Promise be to be fulfilled in this Life or
than in the time that their Corn and their Wine encreased And Cant. 1.4 We will be glad and rejoice in thee we will remember thy Loves more than VVine The choicest Contentments of the Flesh are nothing so satisfying as the Joy of his Salvation This Joy is called unspeakable and glorious as being better felt than uttered 1 Pet. 1.8 The strength of it is seen when other Comforts fail How precious are thy Thoughts unto me O God! Psal. 139.17 How great is the summ of them Sixthly The sixth Property of Faith is Victory over the World 1 Ioh. 5.4 5. For whatsoever is born of God overcometh the VVorld and this is the Victory that overcometh the VVorld even our Faith who is he that overcometh the VVorld but he that believeth that Iesus is the Son of God I shall dispatch this briefly and shall shew you 1. What is the World that is to be overcome All worldly things whatsoever so far as they lessen our Esteem of Christ and Heavenly things or as they hinder us in our Duty to God In short the Delights and Terrors of this World for we must be Armed on both sides with the Armour of Righteousness both on the right hand and the left 2 Cor. 6.7 The Fears of this World are apt to stagger us so do Snares pervert and inveigle us Moses had Temptations of all kinds right-hand Temptations from Riches Honours Pleasures Heb. 11.24 25 26. By Faith Moses when he was come to years refused to be called the Son of Pharaoh's Daughter choosing rather to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures in Egypt Left-hand Temptations Ver. 27. By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible The Armour of the right hand is called Temperance of the left hand Patience 2 Pet. 1.6 To Knowledge Temperance and to Temperance Patience In the Parable of the Sower sowing his seed we read that which fell on the Stony ground withered in Persecution Luk. 8.13 They on the rock are they which when they hear receive the Word with joy and these have no root which for a while believe and in time of temptation fall away That which was sown in the Thorny-ground was choaked with the Cares Riches and Pleasures of the World Verse 14. And they which fell among Thorns are they which when they have heard go forth and are choaked with Cares and Riches and Pleasures of this life and bring no fruit to perfection If the Terrors of Sense assault our Constancy we must set Loss against Loss Pain against Pain Fear against Fear Matth. 10.28 Fear not him that can kill the Body and do no more but fear him that can cast both Body and Soul into Hell If they threaten a Prison remember God threatens Hell If they threaten Fire God threatens everlasting Fire If they threaten loss of Estate loss of Heaven is much worse If the Delights of Sense are likely to Corrupt us to pervert or divert our Minds from better things we must look to it and remember what better things are reserved for us Persecution is opposite to Prosession without but this obstructs the very Vigour Life and Power of Godliness within Ioh. 2.15 If any Man love the World the Love of the Father is not in him And then for Pleasures 2 Tim. 3.4 Lovers of Pleasures more than lovers of God Heb. 12.16 Or prophane Person as Esau who for one Morsel of Meat sold his Birth-right Honours are baneful to our Faith Ioh. 5.44 How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only They eat out the Heart of it These are our daily Temptations 2. The Necessity of Overcoming the World 1. 'T is by the World that our spiritual Enemies have advantage against us The Devil seeketh to tempt or fright the fleshly Nature in us either by the Terrors or Allurements of Sense therefore Conquer the World and the Tempter is disarm'd he blindeth us as the god of this World 2 Cor. 4.4 In whom the god of this World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them He Vexeth as the Prince of this World and having a strong Party in the World he findeth it no great matter to entice a sensual Worldly Mind to almost any thing that is evil The Baits and Provisions of the Flesh are in the World 1 Ioh. 2.16 For all that is in the World the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the World The World fits us with a Bait agreeable to every Appetite or a Dyet that suiteth with every Distemper of our Souls A proud Mind must be Honour'd and Humoured and will go nothing lower than high Place and Pomp of living a Sensual Mind must have its Pleasures and the Covetuous the Increase of Wealth and Religion is either cast off or neglected and made an Underling 2. The World is the great Lett and Impediment to our Obedience In the first Epistle of Iohn ch 5. in the Context to the Words that I am now explaining Verse the 2 d and 3 d. it is said By this we know that we love the Children of God when we love God and keep his Commandements for this is the love of God that we keep his Commandements and his Commandements are not grievous Then it followeth Verse 4. For whatsoever is born of God overcometh the VVorld c. So Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present VVorld The one must be done that the other may be done We shall soon be tempted to make a Breach upon Righteousness Sobriety or Godliness if we do not labour to overcome the World So Psal. 119.36 Incline my Heart unto thy Testimonies and not to Covetousness 3. This Victory over the World distinguisheth the Spiritual from the Animal Life The World of Mankind is distinguished into two sorts some that live the Animal Life and some that live the Spiritual Life They that live the Animal Life are such as only behave themselves meerly as living Creatures or as a wiser sort of Beasts and the Comfort of their Life is only kept up by the good things of this World Land Heritages Honours Pleasures Riches and so Reason is subjected to Sense all their Contrivance is for the Flesh But the Spiritual and Divine Life is supported by the Comforts of the Spirit and the Foresight of Eternal Joyes in the World to come and so Reason is raised and sublimated by Faith These two Lives are distinguished Ioh. 3.6 That which is born of
the Flesh is flesh and that which is born of the Spirit is Spirit 1 Cor. 2.14 15. But the natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned But he that is spiritual judgeth all things yet he himself is judged of no Man And Iude v. 19. These be they who separate themselves sensual having not the Spirit Now the more we live this spiritual Life the more thorough Christians we are Another kind of spirit cometh upon a Man he liveth as a Man of another World he can bear up when the Outward and Animal Life is exposed to the greatest difficulties 2 Cor. 4.16 He fetcheth his Solace and Comfort from those great and glorious things which are kept for him in Heaven 'T is a mighty thing to have this spirit of Faith 4. We cannot hold out with Christ whilst any Temporal and Sensitive thing lyeth too near the Heart 1 Tim. 6.10 For the love of Money is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrows And 2 Tim. 4.10 Demas hath forsaken us having loved this present VVorld The Devil hath them in a string and are easily taken again though we seem to make some escape from him 3. Faith is the Grace that is employed in overcoming the World 'T is not only said to be a means of overcoming but the Victory it self for 't is the Nature of Faith there are Terms in it as in other Graces 't is a Recess from the World and an Access to God a drawing off the Heart from things Visible and Temporal to those which are Invisible and Eternal How doth Faith overcome the World 1. As 't is an Assent to God's Word and chiefly to the Promises of the Gospel Now this strong and firm Assent doth preposses the mind with the Glory of the World to come Heb. 11.26 Moses had an eye to the Recompense of Reward And 2 Cor. 4.18 VVe look not to the things which are seen but at the things which are not seen And Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By this sight and View of Heavenly things our Esteem of the World is abated so by consequence the Force of the Temptation Alas whatever this World offereth must be left on this side the Grave Pomp Pleasure Estate â— Tim. 6.7 For we brought nothing into this VVorld and 't is certain we can carry nothing out Here we lust for greatness but Death soon endeth the quarrel In the Grave no difference is to be discerned between Rich and Poor both are alike Obnoxious to Rottenness and Corruption but Faith perswadeth us of better things Heb. 11.13 These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 2. As 't is a Consent It causeth us to Surrender our selves to Christ's Discipline or that Religion which wholly draweth us off from this World to the World to come Its purpose and drift is that we may deny our selves bear the Cross and follow him this we Promise in Baptism 1 Pet. 3.21 Baptism saveth us not the putting away the filthiness of the Flesh but the Answer of a good Conscience towards God by the resurrection of Iesus Christ. The Spirit of our Religion is not the Spirit of the World 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God 3. As it is a Dependance and Trust in Christ's Power and Sufficiency to maintain you and defend you safe 'till you are brought home to God He dyed for this end Gal. 1.4 Who gave himself for our sins that he might deliver us from this present evil World according to the Will of God and our Father He intercedeth for us to the Father for this end Ioh. 17.15 I pray not that thou shouldst take them out of the World but that thou shouldst keep them from the evil He overcame the World in his own Person for this end not only to encourage us but to enable us by his example Ioh. 16.33 These things I have spoken unto you that in me ye might have peace in the World ye shall have tribulation but be of good cheer I have overcome the World He sendeth his Spirit into our Hearts to preserve us against the Assaults of the Devil the World and the Flesh 1 Ioh. 4.4 Ye are of God little Children and have overcome them because greater is he that is in you than he that is in the VVorld And because every state of Life is thick set with Temptations he reneweth his Influence upon us Phil. 4.13 I can do all things through Christ which strengthens me He had before spoken of carrying an equal mind in all Conditions Christ enabled him as well as taught him this Contentment Well then reckon the growth of your Faith by the exercise of your Mortification and weanedness from the World rather than by strong Confidence of your good Estate or high flown Joys and Comforts The Comforts of the Spirit will not be tasted by an unmortified Worldly Heart Most men's Confidence cometh from their Security and mindlesness of these things The Comforts are more suspicious when the Mortification is a sure Note Seventhly The seventh Property of Faith is quieting the Heart against Fears and Doubts and Waiting on God I joyn these two things together because the Scripture doth Lam. 3.26 It is good that a Man should both hope and quietly wait for the Salvation of God But we must handle them asunder 1. Waiting Sense is all for present satisfaction but Faith can tarry God's leisure 'till these good things which we do expect do come in hand Isa. 28.16 He that believeth shall not make haste Men that cannot tarry for relief will yield up a Town upon the basest Terms The Children of God were always forced to eat their Words when they spoke in haste Psal. 31.22 For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the Voice of my Supplication when I cryed unto thee And Psal. 116.11 I said in my haste all Men are Lyars But where Faith and Hope is there is Patience Rom. 8.25 If we hope for what we see not then do we with Patience wait for it James 5.7 8. Be patient therefore Brethren unto the coming of the Lord Behold the Husbandman waiteth for the precious fruit of the Earth and hath long patience for it until he receive the early and latter Rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Unbelief leapeth overboard on the first danger Impatience and Precipitation is the Cause of all Mischief What
Faith and wherein the greatness of it lay 2. How this Faith was bred and begotten in him 3. The Effects and Fruits of it or how it discovered its self I. The Nature of his Faith It was a firm Perswasion that all Power and Authority was eminently in Christ and that he could do what he pleased The great End of Christ in all his Miracles was to discover himself to be the Son of God and one in whom the Divine Nature and Power resided and so by consequence that true Messiah and Saviour of the World This was Peter's Confession of Faith Matth. 16.16 Thou art Christ the Son of the living God The Promised Messiah the anointed Saviour of the World And with Peter all the rest of the Disciples join Iohn 6.69 We believe and are sure that thou art that Christ the Son of the living God This the Samaritans being Convinced and Converted confessed also Ioh. 4.42 We know that this is indeed the Christ the Saviour of the World This Martha acknowledges Ioh. 11.27 She saith unto him yea Lord I believe that thou art the Christ the Son of God that should come into the VVorld This was it which the Apostles preached Acts 13.23 Of this Man's seed hath God according to his Promise raised unto Israel a Saviour Iesus This they required of all whom they Converted to the Christian Faith Acts 8.37 I believe that Iesus Christ is the Son of God Now this the Centurion cometh off roundly with being firmly perswaded of a Divine Power and Authority in Christ for he ascribeth an Omnipotency to his Word and reasoneth it out notably Speak but the word and my Servant shall be healed Ver. 8 9. For I am a Man under Authority having Souldiers under me and I say to this man goe and he goeth and to another come and he cometh and to my Servant do this and he doeth it Here then was the greatness of his Faith Objection You will say then all have great Faith for all the Christian World professeth this truth that Jesus is the Son of God Papists and Protestants Carnal and Renewed the rabble of Nominal Christians as well as the seriously Godly are of this Opinion that Jesus is the Son of God and the Saviour of the World Answer 1. Distinguere Tempora You must distinguish of the times In that Age there was no humane reason to believe this Truth Antiquity was against it and therefore when Paul preached Jesus they said He seemeth to be a setter forth of strange gods Acts 17.18 Authority was against it 1 Cor. 2.8 Which none of the Princes of this World knew for had they known it they would not have Crucifyed the Lord of glory Authority not only Civil but Ecclesiastical was against it Acts 4.11 This is the Stone which was set at nought of you builders The universal Consent of the habitable World was against it Only a small handfull of contemptible People owned him Luk. 12.32 Fear not little Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At that time it was the Critical Point the hated Truth that the Carpenter's Son should be owned as the Son of God Those bleak Winds that blew in our Backs and thrust us onward to Believe blew in their Faces and drove them from it Those very Reasons which move us to own Christ moved them to reject him For many Ages the Name of Christ hath been in Request and Honour but then it was a despised way For Men to lay aside their old Religion and Temples and Altars and Ceremonies and Rights of Worship for the new way of Jesus of Nazareth never heard of before born of a Jewish Woman living in a mean way Crucifyed like a Malefactor and dead and buried that he should be owned as the Son of God and the Saviour of the World what could be to appearance more unreasonable Alas what should we have done if we had been put to encounter with these Difficulties and Prejudices and no sooner did any Man own this truth but he was presently exposed to all manner of Troubles and Persecutions brought before Magistrates tortured murthered by all the Cruel Deaths that could be devised and all this to be endured upon the hopes of an unseen World Therefore then it was an undoubted Truth 1 Iohn 5.1 Whosoever believeth that Iesus is the Son of God is born of God And 1 Iohn 4.2 Every Spirit that confesseth that Iesus Christ is come in the Flesh is of God Nay somewhat less than Faith and great Faith At his first appearance a certain perswasion impressed upon the Soul by the Spirit of God of the Divine Power and Alsufficiency of Christ so as to repair to him for help was Faith and great Faith when the vail of his Humane Nature and Infirmities did not keep the Eye of Faith from seeing him to have a Divine Power thô they could not unriddle all the Mysteries about his Person and Office this was accepted for Saving Faith 2. The Speculative Belief of this Truth was not sufficient then no more than it is now but the Practical Improvement Grant that Truth that Jesus is the Son of God and other things will follow as that we must obey his Laws and depend upon his Promises and make use of his Power and trust our selves in his hands otherwise the bare acknowledgment was not sufficient If a Man had at that time with some kind of Belief owned Christ as the Son of God and yet could not overcome the shame and fear of the World he would not have been accepted for it is said 1 Iohn 5.5 Who is he that overcometh the World but he that believeth that Iesus is the Son of God Unless that effect followed the Belief was vain Therefore it is said Iohn 2.23 24 25. Many believed in his Name when they saw the Miracles which he did But Iesus did not commit himself unto them because he knew all men And needed not that any should testifie of man for he knew what was in Man Christ knew the inside of Men and therefore knew this Faith was unlikely to bear any stress or hold out against Temptations Men might be convinced of some Excellency and Divine Power in Christ and yet remain unconverted So Acts 8. Simon Magus believed in Christ yet remained in the gall of bitterness and bond of Iniquity So we read again Iohn 8.30 31. As he spake these words many believed on him Then said Iesus to those Iews which believed on him if ye continue in my word then are ye my Disciples indeed Some are his Disciples in shew not truly and really being not settled and rooted in the Faith So it is noted Iohn 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the praise of men more than the praise of God They had Faith but it was too weak to encounter Temptations they were too
what I spake against this Place and against the Inhabitants thereof that they should become a Desolation and a Curse and hast rent thy Clothes and wept before me I also have heard thee saith the Lord. Threatnings may terrify but this melts the Heart and begets a serious Remorse for Sin as offensive displeasing and grievous unto God 2 Cor. 7.10 For godly Sorrow worketh Repentance to Salvation not to be repented of but the Sorrow of the World worketh Death Ezek. 6.9 And they that escape of you shall remember me among the Nations whither they shall be carried Captives because I am broken with their whorish Heart which hath departed from me and with their Eyes which go a whoring after their Idols and they shall loath themselves for the Evils which they have committed in all their Abominations Not only for the Evils which they have suffered but which they have committed for the Evil that is in Sin not for the Evil that is after Sin 2 Chron. 32.26 Hezekiah humbled himself for the Pride of his Heart Not only for the Inconvenience and Mischief done thereby but because God was offended That Christian Niobe wept much because she loved much Luke 7.47 Secondly There are two Graces Faith and Fear 1. Faith As Reason maketh a difference between a Man and a Beast so doth Faith between a Man and a Man It is Faith bringeth us under the power of a Truth and maketh Light active Three times Christ reproached his Disciples for hardness of Heart and still the Cause given is Unbelief Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned Mark 8.17 Why reason ye because ye have no Bread Perceive ye not yet neither understand Have ye your Heart yet hardned Mark 16.14 Afterwards he appeared unto the eleven as they sat at Meat and upbraided them because of their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen A Man is dull stupid and sensless till Faith maketh Light break in upon the Heart with Power till then he will not make use of his Eyes Ears or Memory All Affections follow Perswasion Faith perswadeth of Death and Hell and Judgment to come We would not trifle away the Day of Grace if we did believe the Goodness of God offering Favour and Life eternal in Christ. Haec audiunt quasi somniantes Men entertain these things as a Dream and are only a little troubled for the present till they thorowly believe them 2. Fear It is always made a Preservative against hardness of Heart Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from 〈◊〉 Fear Fear argueth a constant sense of God's Presence and a deep respect to him so as that we are loth to offend him it makes the Soul to walk as in God's Company and therefore it is kept humble Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his Heart shall fall into Mischief It will make us tender of offending God and yielding to our own Corruptions though never so secret Who is the Man that is opposed to him that hardneth his Heart He that feareth alway Carelesness breedeth Senslesness but now when we are continually watchful and say Shall I thus and thus offend God the Heart is kept in a good Frame Thirdly There are two Ordinances the Word and Prayer For Water if never so scalding will return to its natural Coldness 1. The Word 2 Chron. 34.19 It came to pass when the King had heard the VVords of the Law that he rent his Clothes And ver 27. Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and didst rent thy Clothes and weep before me I have even heard thee also saith the Lord. Heb. 3.7 8. To day if ye will hear his Voice harden not your Hearts A conscionable hearing the Word will prevent hardness of Heart Jer. 23.29 Is not my VVord like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is the double Work of the Word Legal and Evangelical the breaking and the melting Power of it There is a great deal of difference between breaking the Ice with a Staff and thawing or melting it break it in one place and it freezeth in another Melting is more universal There are Legal Breakin gs and Gospel Meltings there Sin is discovered here it is subdued But then you must use the Word as an Ordinance receive it in Faith and Obedience use it in Obedience when you are discouraged in point of Faith Luke 5.5 Master we have toiled all the Night and have taken nothing nevertheless at thy Word I will let down the Net But use it not only in Obedience but in Faith you must hear the Word not only as a moral Lecture or legal Discourse or as a means of literal Instruction but Evangelically waiting for the Power and Presence of God 2. Prayer God will be specially owned in this Work No Creature in the World can soften and turn the Heart but only God He that made the Heart can only change it Ezek. 11.19 And I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh. It is God only that gives a teachable Mind a pliable Will and ready Affections Go then and practise this Duty beg of God to give you a Heart more pliable to the Work of Grace more capable to be renewed more soft and ready to receive the Impressions of Grace and be earnest with him for this I shall now give you some further Advice 1. In the first place begin with Conversion to God look for a change of State Repentance in particular Cases is neither right nor acceptable as long as Men do not mind Conversion to God and a change of State by Regeneration When the Tree is good then the Fruits are answerable Get the Heart of Stone taken away and then labour to preserve a tender Frame It is a fruitless Course to look after a good Frame till we are brought into a good Estate Natural Hardness is the cause of habitual Hardness till that be taken away by Regeneration all cometh to nothing 2. Be tender how you use your Light Men wax bold by sinning against Light and seem to get a Victory over their Consciences When the Candle is put out Lust will be stirring Light and Reason is God's Bridle on Man to keep him in awe Well then use your Light tenderly if it be but an half Light search further if it be a full Light walk by it If you are Children of the Light you will have no Fellowship with the unfruitful Works of Darkness 3. After you have sinned take up betimes as Peter went out and wept bitterly for Sin
is that which the Apostle calleth the Power of Death and the Terrors which follow upon it Heb. 2.14 15. That through Death he might destroy him that had the Power of Death that is the Devil and deliver them who through fear of Death were all their Life-time subject to Bondage The Devil hath no Power as a Judg to condemn Sinners He is not Dominus Mortis the Lord of Death but Minister Mortis the Minister of Death For being condemned of God the poor Sinner is put into his Hand that he may either terrify or stupify him and so more and more involve him in the Curse of God's broken Law and also he may hasten his Death and everlasting Destruction 2. Satan hath a Tyrannical Usurped Power So the Devils are called Rulers of the Darkness of this VVorld Ephes. 6.12 the blind idolatrous superstitious World And Satan is called the Prince of this VVorld John 14.30 And the God of this World 2 Cor. 4.4 God made him an Executioner but we make him a Prince a Ruler and a God Now Christ as a Priest disannulleth his legal Power by his Death and the Merit of his Sacrifice And Christ as the true King and Head both of Men and Angels pulls down Satan as an Usurper delivers the poor captive Souls out of his Power And as a Prophet he discovereth his Cheats and Delusions 2. His Works There is a twofold Work of Satan the Work of the Devil without us or the Work of the Devil within us 1. The Work of the Devil without us is a false Religion or those Idolatries and Superstitions by which Satan's Reign and Empire is upheld in the World This is destroyed by the Doctrine of the Gospel accompanied with the all-powerful Spirit of God And therefore when the Gospel was first preach'd by Christ's Messengers the Devil fell from that great and unlimited Power which he had before in the World Luke 10.18 I beheld Satan as Lightning fall from Heaven 'T is an Allusion to his first Fall as Lightning flasheth and vanisheth and never recollecteth it self again So Iohn 12.31 Now shall the Prince of this VVorld be cast out When Christ did first set upon the Redemption of Mankind the Apostles went abroad to beat the Devil and hunt him out of his Territories and they did it with great Effect Therefore this is made one Argument by which the Spirit doth convince us of the Truth of the Gospel John 16.11 He shall convince the VVorld of Iudgment because the Prince of this VVorld is judged The silencing of his Oracles the suppressing of his Superstitions the destroying of the Kingdom of Wickedness and Darkness was an apparent Evidence of the Truth of the Gospel The old Religion by which the Devil's Kingdom was supported every-where went to wrack no more the same Temples the same Rites the same Gods all was made to stoop and bow before God as worshipped in Christ. 2. There is the Work of the Devil within us This concerneth the recovering particular Persons out of the Snare of the Devil who were taken captive by him at his Will and Pleasure Here we must distinguish between the Purchase and Application The Purchase was made when Christ died Col. 2.15 Having spoiled Principalities and Powers he made a Shew of them openly triumphing over them in it that is on his Cross. Christ's Death was Satan's Overthrow then was the deadly Blow given to his Power and Kingdom This was the Price given for our Ransom and the great means of disannulling all that Power Satan had before The Application is begun in our Conversion for then we are said to be turned from Satan unto God Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God Then we are rescued out of the Devil's Clutches and adopted into God's Family that being made Children we may have a Child's Portion III. That in this Conflict his Heel was wounded bitten or bruised by the Serpent 1. Certain it is that Christ was bruised in the Enterprize Which sheweth how much we should value our Salvation since it costs so dear as the precious Blood of the Son of God incarnate 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot He thought not his whole Humiliation from first to last too much for the overthrowing of the Devil's Kingdom nor any Price too dear to redeem poor captive Souls 2. But how was he bruised by the Serpent Certainly on the one hand Christ's Sufferings were the Effects of Man's Sin and God's Hatred against Sin and his governing Justice for it is said Isa. 53.10 It pleased the Father to bruise him Unless it had pleased the Lord to bruise him Satan could never have bruised him On the other side they were also the Effects of the Malice and Rage of the Devil and his Instruments who was now with the Sword's-point and closing Stroke with Christ and doing the worst he could against him In his whole Life he indured many outward Troubles from Satan's Instruments for all his Life long he was a Man of Sorrows wounded and bruised by Satan and his Instruments Iohn 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him But the closing Stroke was at last then did the Serpent most eminently bruise his Heel When Iudas contrived the Plot it is said the Devil entred into him Luke 22.3 Then entred Satan into Judas Iscariot being one of the Twelve When the High Priest's Servants come to take him he telleth them Luke 22.53 This is your Hour and the Power of Darkness The Power of Darkness at length did prevail so far as to cause his shameful Death This was their Day 3. It was only his Heel that was bruised It could go no further for tho his bodily Life was taken away yet his Head and Mediatory Power was not touched Acts 2.36 This same Iesus whom ye have crucified God hath made both Lord and Christ. Again his bodily Life was taken away but for a while God would not leave his Soul in the Grave Psal. 16.10 Thou wilt not leave my Soul in Hell neither wilt thou suffer thy holy One to see Corruption The Counsel and Purpose of God concerning Man's Redemption had then been wholly frustrated For if Christ be not risen your Faith is vain ye are yet in your Sins 1 Cor. 15.17 Once more tho Christ was bruised yet he was not conquered When the Jews and Roman Souldiers were spoiling him and parting his Garments then was he spoiling Principalities and Powers And when Satan and his Instruments were triumphing over the Son of God then was he triumphing over all the Devils in Hell for by Death he
it especially the Sick and the Dying He that formerly tempted then beginneth to trouble and he that formerly shewed you the pleasant Baits of Sin will then shew you the Hook he who now representeth Pardon easy will then represent it as impossible And when Death cometh he hath Power to hale away the Sinner to Torments For as the good Angels carry the Souls of the Faithful to Christ Luke 16.22 23. so probably the Devil hath a Power to carry them to Hell Now as the Devil hath this Power of Death he bringeth Men into Sin that he may bring them into Terror Yea Satan hath a great hand in the Troubles of Conscience which befal God's Children Well then how is this Power destroyed By satisfying the Law Christ destroyeth the Power of the Devil For first he blotted out the Hand-writing that was against us and then spoiled Principalities and Powers Col. 2.14 15. And when he doth actually justify we feel the Comfort and Benefit of it Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who shall condemn It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us Our Advocate is more gracious in Court than our Accuser having payed our Ransom and interceding for us and pleading it what Accusation from the Law can stand against those who have imbraced this Gospel 3. The Being of Sin For while it remaineth there is somewhat of Satan left which he worketh upon There is a Remnant of his Seed in the best the Godly are yet in the Way but not at the end of the Journey and therefore he hath leave to assault them while they are here but Christ will perfect the Conquest which he has begun and so the very Being of Sin shall at length be taken away Iude 24. To him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Eph. 5.27 That he might present it to himself a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish At Death Sin is totally disannulled the Physician of our Souls will then perfect the Cure As in the first Moment of our Birth we were Sinners so in the Moment of our Expiration all Sin dieth Christ taketh that time to finish his Work No Sinner can enter into the State of Bliss but the Vail of the Flesh being rent we are immediately admitted into the sight of God and so made exactly perfect 2 dly As to the general Case or his Interest in the corrupt World It is true the Kingdom of Satan yet remaineth But he doth and shall divide the Spoil with the Strong Isa. 53.12 Therefore will I divide him a Portion with the Great and he shall divide the Spoil with the Strong And though his Doctrine and Religion meeteth with Opposition in the World yet it doth prevail upon Opposition and against Opposition and by Opposition when in the Seasons of it he cometh to set his Kingdom on foot Rev. 6.2 I saw a white Horse and he that sat on him had a Bow and a Crown was given unto him and he went forth conquering and to conquer This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom Where you may note his Furniture a Crown and a Bow The Crown noteth his Dignity the Bow his Armour and Strength Psal. 45.3 4 5. Gird on thy Sword upon thy Thigh O thou most Mighty with thy Glory and Majesty and in thy Majesty ride prosperously because of Truth and Meekness and Righteousness and thy Right Hand shall teach thee terrible things Thine Arrows are sharp in the Heart of the King's Enemies whereby the People fall under thee Christ having the Grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means proper to the Mediatory Dispensation by his Word Spirit and Providence 1. His Word which is called the Rod of his Strength Psal. 110.2 The Weapons of our Warfare are not carnal but mighty through God 2 Cor. 10.4 When Christ will work the World cannot resist its convincing Power those that feel it not fear it John 3.20 Every one that doth evil hateth the Light neither cometh to the Light lest his Deeds should be reproved 2. His Spirit Now what can stand before the mighty Spirit of God convincing Men of the Truth of his Religion John 16.8 9 10 11. And when he is come he will reprove the World of Sin and of Righteousness and of Iudgment Of Sin because they believe not on me Of Righteousness because I go to the Father and ye see me no more Of Iudgment because the Prince of this World is judged Shewing hereby Christ was the Messiah and therefore they were guilty of great Sin who did not believe on him That he was a righteous and innocent Person and no Seducer because Christ rose from the Dead and went to the Father That he was an exalted Prince above Satan and whatever things were looked upon as Divine Powers Many that were not converted were convinced of this 3. His Providence All Judgment was put into Christ's Hands to be improved for the advancement of his Mediatory Kingdom John 5.22 For the Father judgeth no Man but hath committed all Iudgment to the Son He hath the Government of all things Angels and all Events that fall out in the World None of the Creatures are left to their own Arbitrement or uncertain Contingences but under the Government of a supreme Providence which is left in Christ's Hands Thus you see though the Devil's Interest be held up by the combined Interests of the World agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them yet Christ is able to break and dissolve all this Force and Power Secondly How far was Satan destroyed or his Head crushed 1. Negatively 1. Non ratione Essentiae not to take away his Life and Being No there is a Devil still and shall be even when the whole Work of Christ's Redemption is finished For then it is said Rev. 20.10 The Devil that deceived them was cast into the Lake of Fire and Brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever So Mat. 25.41 Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels Then Eternal Judgment is executed on the Head of the wicked State Sentence was passed before and the Devil feareth it Matth. 8.29 Art thou come hither to torment us before the time He was condemned before but then it is executed upon him he is finally punished and shall for ever remain with the Damned 2. Non ratione Malitiae not in regard of Malice For the Enmity ever continueth between the two Seeds and Satan will be doing though it be always to Loss
without some Remark and Observation Isaac goeth to meet with God and he meeteth with God and Rebekah too Godliness hath the promises of this Life and that which is to come there is nothing lost by Duty and Acts of Piety and Worship Seneca said The Iews were an unhappy People because they lost the Seventh part of their Lives meaning the time spent in the Sabbath This is the Sense of Nature to think all lost that is bestowed on God Flesh and Blood snuffeth and cryeth What a weariness is it And what need all this waste Oh let me tell you by serving God you drive on two cares at once Worldly Interests many times are cast into the way of Religion and besides the main design these things are added to us Wonderful are the Providences of God in and about Duties of Worship some have gone aside to pray and escaped such as lay in wait to destroy them and Luther tells a story of one that balked a Duty and fell into a danger passed by a Sermon and was presently surprized by Thieves Others there are that thought of nothing but meeting God in his Worship and God hath made their Duties an occasion of advancing their outward Comforts Certainly it is good to obey all impulses of the Spirit there may be somewhat of Providence as well as Grace in it Isaac went out to meditate in the field at the even-tide and he lift up his eyes and saw and behold the camels were coming In the Words you have several Circumstances The Person Isaac his Work he went out to meditate the Place in the Field the Time at even-tide 1. For the Person Isaac I need not say much because I would not digress He was Abraham's Son and God said of Abraham Gen. 18.19 I know him that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment that the Lord may bring upon Abraham that which he hath spoken of him Good Education leaveth a Savour and Tincture upon the Spirit at least an Awe and a Care of Duties and Exercises of Religion and therefore it is no wonder to hear of Abrahams Son that had been trained up in the way of the Lord to go out to meditate it is a Seal of the Blessing of Education Again Isaac was now in his Youth certainly he could not be very old Sarah was Ninety years old when the Promise was first made to her of a Son Gen. 17.17 Then Abraham fell upon his face and laughed and said in his heart Shall a child be born unto him that is an hundred years old And shall Sarah that is ninety years old bear Now Sarah was but One Hundred Twenty Seven old years when she dyed Gen. 23.1 And this Match was immediately after her Death for just as he received Rebekah he left off his Mourning for Sarah Gen. 24.67 And Isaac brought her into his Mother Sarahs tent and took Rebekah and she became his wife and he loved her And Isaac was comforted after his mothers death Probably Isaac now was a little above Thirty Isaac a Young Man that was now entring into the World goeth out to meditate Usually we make Religious Exercises the Work of Gray Hairs and after we have spent the heat and flower of our Spirits in the vanities of the World we hope to make amends for all by a Severe and Devout Retirement Young and Green Heads look upon Meditation as a dull melancholly work fit only for the phlegme and decay of Old Age vigorous and eager Spirits are more for Action than Thoughts and their Work lyeth so much with others that they have no time to descend into themselves But the Elder World was more Innocent the Exercises of Isaacs Youth were pious he went out into the Fields to meditate 2. To open his Work to you to meditate or as it is in the Margin to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word used in the Original is indifferent to both Senses it properly signifies muttering or an imperfect and suppressed sound the Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but here they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself and most properly a Sportive Exercise as if his going abroad had been only to sport and recreate himself after the toyl of the day But that is not so probable the Holy Ghost would not put such a Mark upon such a Circumstance Therefore I suppose the Septuagints word must be taken more largely to comprise also a Religious Exercise But how is it To Pray or Meditate I would not recede from our own Translation without weighty Cause most other Translations look that way Symachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse as with others that is with God and his own Soul and so it suiteth with the force of the Original Word which properly signifies to mutter or such a speaking as is between Thoughts and Words So that the meaning is he went aside privately to discourse of God and the Promises and of Heavenly Things 3. The Place in the field Partly for Privacy deep Thoughts require a Retirement Many of Davids Psalms were penned in the Wilderness He that would have the Company of God and his own Thoughts had need go aside from other Company and be alone that he may not be alone that the Mind being sequestred from all Distractions may solace it self the more freely in these Heavenly Thoughts Exod. 3.1 Moses led the flock to the back-side of the desert and came to the mountain of God even to Horeb. He goeth aside from the other Shepherds that he might converse with the Great Shepherd and Bishop of our Souls and there he seeth the Vision of the burning Bush. When God would communicate his Loves to the Church he inviteth her into the Wilderness Hosea 2.14 Therefore behold I will allure her and bring her into the wilderness and speak comfortably unto her The most familiar and intimate Converses between God and the Church are in private So the Spouse inviteth the Bridegroom Cant. 7.11 Come my beloved let us go forth into the field let us lodge in the villages In these Solitary and Heavenly Retirements to which no Eyes are conscious and privy we have most Experience of God and of our selves Duties done in Company are more easie by ends and Mans Eye and Observance may have an influence upon our Worship and therefore Meditation is difficult and tedious because it is a work of Retirement that hath approbation from none but our Father that seeth in Secret Partly because the Field is an help to Meditation fancy and invention being elevated and raised by the sweetness variety and pleasure of it there being on every side so many Objects and lively Memorials of God However in this sense the Circumstance is not binding some do better in a Closet than in a
Field or Garden where the Senses being locked from all other Objects the Mind may fall more directly upon it self which otherwise in a Field or Garden would skip from Object to Object without pitching upon any seriously 4. The last Circumstance in the Text is the Time in the even-tide which is also a matter of an Arbitrary Concernment Time in it self is but an unactive Circumstance all Hours are alike to God he taketh no more pleasure in the Sixth or Ninth Hour than in the First Hour only you should prudently observe when your Spirit is most fresh and smart To some the Morning is quickest the Fancy being fittest to offer Spiritual and Heavenly Thoughts before it hath received any Images and Representations from Carnal Objects abroad Morning Thoughts are as it were the Virgin Thoughts of the Mind before they have been prostituted to these inferiour and baser Objects and so are more pure sublime and defecate and then the Soul like the Hind of the Morning with a swift and nimble readiness climbeth up to the Mountains of Myrrhe and Frankincense Cant. 4.6 Vntil the day break and the shadows flee away I will get me to the mountain of myrrhe and to the hill of frankincense and it tendeth much to season the whole day when we can talk with the Law in the Morning Prov. 6.22 When thou awakest it shall talk with thee To some the Evening seemeth fitter that when the gayishness and vanity of the Spirit hath been spent in business their Thoughts may be more serious and solemn with God and after the weights have been running down all day through their Imployments of the World they may wind them up again at Night in these Recesses and Exercises of Piety and Religion as David saies Psal. 25.1 Vnto thee O Lord do I lift up my soul. To others the silence and stillness of the Night seemeth to be an help and because of the Curtain of Darkness that is drawn between them and the World they can the better entertain serious and solemn Thoughts of God David speaks every where in the Psalms of his Nocturnal Devotions Psal. 63 6. When I remember thee upon my bed and meditate on thee in the night watches The Expression is taken from the Custom of the Iews who divided the Night into so many Watches whilst others were Reposing their Bodies on their Beds David was Reposing his Soul in the Bosom of God and he gave the less Rest to his Eyes that he might give the more to his Soul So Psal. 119.148 Mine eyes prevent the night-watches that I might meditate in thy word Certainly in the Night when we are taken off from other business we have the greatest Command of our Thoughts and the Covert of Darkness that God hath stretched over the World begetteth a greater Awe and Reverence Therefore Mr. Greenham when he pressed any weighty Point and perceived any careless used to beg of them that if God by his Providence should suffer them to awake in the Night that they would but think of his words Certainly the Mind being by sleep emptied of other Cares like a Mill falleth upon it self and the Natural Awe and Terrour which is the Effect of Darkness helpeth to make the Thoughts more solemn and serious So that you see much may be said for the conveniency of either of these Seasons Evening or Morning or Night It is your Duty to be faithful to your own Souls and sometimes to take the advantage either of the Night or of the Day or of the Morning or of the Evening as best suits us David saith Psal. 119.97 Oh how love I thy law it is my meditation all the day So he describes his Blessed Man Psalm 1.2 His delight is in the law of the Lord and in his law doth he meditate day and night That is sometimes in the Day and sometimes in the Night no time can come amiss to a prepared Spirit Isaac's Hour was in the Even-tide in the Evening he went out to meditate in which two things are notable 1. That he made Duty his Refreshment He had wrought all the Day and in the Evening he goeth to Recreate himself with God What a shame is it that what was his solace is our Burden If we had a Spiritual discerning we should soon see that there is no Delight to that of Duty and no Refreshment like that which we enjoy in the Exercises of Religion and in Communion with God The World's Delights are vain and dreggy they may provoke laughter but they cannot yield any pure solid and true Contentment It was Christs meat to do his Fathers Will Iohn 4.34 My meat is to do the will of him that sent me and to finish his work It was sweeter to Iob then his appointed Food to hear Gods word Iob 23.12 I have esteemed the words of his mouth more than my necessary food And David saith Psal. 119.54 Thy statutes have been my songs in the house of my pilgrimage All the Comfort he had to drive away the sad and disconsolate Houâ—s of his Pilgrimage was to exercise himself in the Study and Meditation of Gods Word And it was Isaac's Evening-Comfort to go out and meditate Gracious Hearts must have Spiritual Delights the Word and Obedience and Prayer and Meditation As one said Aut hoc non est Evangelium aâ—t nos non sumus Christiani Either these Histories are not true or our Hearts are much unlike theirs Oh how sweet would it be if we could make Duty a Recreation and our Work our Pleasure that in the close of the Day this might be our Solace after the work of the Day to take a turn with God in the Mount and to walk in the Garden of Love and as David saith Psal. 104.34 My meditation of him shall be sweet I will be glad in the Lord. Isaac went out at even-tide 2. That at the Evening his Spirit was still fresh and savoury this was the time not of necessity but choice Many spend their heat and strength in the World toyling all Day and in the Evening come and offer God a drowsie yawning Prayer when all the Vigour of their Spirits is wasted You should bring forth the best Wine at last never so engage in the World as to hinder a Duty It should be the Wisdom of Christians to guide their Affairs with such Judgment that Duties may not become a burden and a weariness Now a Soul incumbred with business cannot act with such delight and freedom as it ought Too often do we suffer the lean kine to devour the fat Mary hath cause to complain of Martha so much time is spent in the World that we have no heart or strength for Communion with God and usually when all are asleep and wearied out with the World then we call to Duty Oh remember in the Evening and Close of the Day your Affections should be quick and free for Spiritual things Isaac went out at evening-tide I shall sum up the intent
and plenty of Revelations So we read of Peter's Rapture while he was praying Acts 10.10 He fell into a trance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trance fell upon him noting that those Raptures are things of Dispensation rather than Choice and Duty they fall upon us we do not work our selves into them So we read of Paul's Rapture 2 Cor. 12.2 I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven Whether these things were framed by way of Representation to the Soul or whether the Soul were for a time separated from the Body and was transported into Heaven Paul himself was at a loss and could not determine and resolve the Case 2. These Dispensations may still be though not in the same height and manner which the Apostles enjoyed God may do it still for he is left to the Liberty and Soveraignty of his own Dispensations and though Sight and the Beatifical Vision and Contemplation be the Happyness of the next World yet in some measure God may begin it here that his Children may enter into their Inheritance by Degrees and may be before-hand led into the Suburbs of Heaven As a Father gives the Child not only a part of the Estate but sometimes the Liberty of the whole House so God may give us here in this World not only those more Temperate Enjoyments of Peace and Joy in the Holy Ghost and the first Fruits of the Spirit but he may lead us into the Suburbs of Heaven and put us above the Clouds into the Glory of the World to come Though there may be such a Dispensation yet not in the same manner that the Apostles enjoyed it for that was peculiar to them and therefore when the Apostle Paul had reported his Rapture he pleaded that he had the Sign of an Apostle 2 Cor. 12.12 Truely the signs of an Apostle were wrought among you in all patience in signs and wonders and mighty deeds With these Raptures there was a Concomitant Revelation of the Will of God And they were for other ends these Raptures were not so much Excesses of Religion but Revelations for the great ends of the Gospel Iohn's Rapture was to receive the Visions of God for the Comfort of the Churches Peter's to go to the Gentiles Paul's that he might have Commission for the Apostleship and the Mark and Sign of an Apostle Therefore though God may use some such dispensation for we know not what he may do out of Soveraignty yet not in the same way and for the same end Those Raptures and Transportations which the Children of God now feel sometimes proceed from strong Pangs and Extasies of Love which for a while do suspend and forbid the distinct use of Reason and cast the Soul into a quiet silent gaze Observe that Love where it is moderate venteth it self in thoughts and words and it is a great help to make the inward sense more acute and sharp but where it is vehement and strong it is contented with it self and satisfied with its own Heat Ardor and Intenseness therefore there is not such a distinct actual Discourse As when a Man huggeth and embraceth a Friend the closer he huggeth him the less distinctly doth he behold and take a view of him so in the embraces of Love when the Soul falleth into the Arms of Christ and claspeth about Christ with the Arms of its own Love it hindreth the distinct Exercise of Reason and those Offices of Discourse by which the Soul would otherwise reflect upon him A Man that desireth a Precious Jewel at first he vieweth it with greediness and delight but afterwards he layeth it up in his Bosom and wholly pleaseth himself in the possession of it so the Soul that thirsts after Christ pleaseth it self in the consideration of his Beauty and Perfection and dwells upon it with Religious thoughts but afterwards Love growing very strong and being heightned unto the utmost degree shutteth the Eyes of our Souls and we only please our selves in a more intimate feeling and in the sweetness of our embraces Great and high Affections must needs hinder the use of Reason because all our strength and vigour runneth out into one faculty and then such a poor limited Creature as Man is cannot attend other Offices and Employments of the Soul It is very notable in the whole Life of Christ that he had no Extasie Propter maximam capacitatem supernaturalem animae because of the extraordinary perfection of his Person and the large Capacity of his Soul he had a Transfiguration yet all the while in the midst of that he had a temperate use of Reason Matth. 17. The Disciples were indeed suprised by those glimpses and emissions of his Glory they were overwhelmed so that they fell on their faces and were sore afraid verse 6. Poor Man being of a lesser Capacity cannot suffer such a feeling and high tyde of Affection without some Transportation and Ravishment beyond the support of Reason for the strength and vigour of his Soul is melted out to Christ in Love Now the Soul being of a limited Power and Capacity the more strongly it attendeth one Office and Function the less can it serve others Look as a Flame when it ascendeth endeth in a point and groweth narrower and thinner so such high Flames and such glorious Ascents of Affection usually mind but one thing and do not permit the Soul any variety of discourse but fix it in one thought and in one study and deliberate gaze 4. Usually such experiences of Gods Children are given in to them in the most Social Duties As in the time of Prayer Peter's trances fell upon him in Prayer Ordinary Extasies carry some proportion with that which is Extraordinary and usually the Soul flames out to God and breaks forth in Religious Ascents in the time of Prayer And so such strong Affection over-sets the Soul in the time of the Lords Supper Cant. 5.1 Eat O friends drink yea drink abundantly O beloved Be drunk with Loves that whole Song concerneth our Communion with Christ in Heaven and in the Ordinances above all in the Ordinance of the Supper which is the pledge of Heaven So also in the height of Meditation when the Soul hath been spent and much exercised it self in that work after the labour of Meditation God giveth in this silence and rest in the steady Contemplation of his Love and Glory and the mind being inflamed and heightened with Spiritual Thoughts and Exercises suffereth a kind of Transportation It is very notable that those Ravishments that were between Christ and the Spouse were in the Palm-tree Cant. 7.8 I said I will go up to the palm-tree I will take hold of the boughs thereof now also thy breasts shall be as clusters of the vine and the smell of thy nose like apples There Christ would satisfie himself with the Churches
why will you match your Souls that are of an Heavenly Original to these base outward things 4. All these things which we think increase our Happyness do but add to our Trouble both to our Outward Inward and Eternal Trouble 1. Many times to our Outward Trouble The greater Gates do but open to the greater Cares and the more any are endowed with any Excellency in the World they have proportionable Sorrow and Incumbrances Moral Wisdom is the best of all Outward Enjoyments yet that encreaseth our Portion of Sorrow Eccles. 1.18 For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow Many have observed that never was a Man eminent for any outward endowment but the Joy of it was abated with an answerable proportion of Sorrow and Trouble and their encumbrances have been every way suitable to their Comforts Those that have been most famous for outward Qualities have come to some dismal End as Sampson for Strength Saul for Stature Absalom for Beauty Achitophel for Council and Parts Asahel for Swiftness Alexander for Warlike â—rowess Nabal for Riches and God hath made it good by many Experiences in our times the Wheel of Providence hath rolled upon them and they have come to some sad End So for Witt and Parts Wit has been many a Mans Ruine Isa. 47.10 Thy wisdom and thy knowledge hath perverted thee Many are undone by their own Wisdom and Knowledge and the greatness of their parts and came to sad Accidents 2. For inward Troubles As Children catch at painted Butter-flies and when they have taken them their gawdy Wings melt away in their fingers and there remaineth nothing but an ugly Worm so we catch at those things which perish in the using but the Worm of Conscience remaineth Many times outward Blessings are salted with a Curse we never have outward things as a Blessing till we have an higher Interest in them Psalm 127.2 So he giveth his beloved sleep Those that have an Interest in God can rest quietly in the bosom of Providence and outward Comforts are given as a Blessing when they are additionals and appendices to the Covenant of Grace Matth. 6.33 Seek ye first the kingdom of God and his righteousness and all these things shall be added unto you God doth not say seek the World and Heaven shall be added to you but seek Heaven and the World shall be added For by seeking of Heavenly things first you drive on two Trades at once for Earth and Heaven But when Men cumber themselves with the World there is a snare upon the Conscience and they cannot enjoy the comfort of their Condition It will add to your inward Trouble when God is neglected and the World sought 3. For Eternal Trouble These things are Temporal and we hazard the loss of Eternal things for them We never leave God but with disadvantage to our selves Ionah 2.8 They that observe lying vanities forsake their own mercy whenever you go off from God for a Fleeting Shadow you loose an Eternal Joy The Comfort of the World is but for a time but our Punishment is for ever Ea quae ad usum diuturna esse non possunt ad supplicium diuturna sunt why should we look after those things that we cannot use for ever and so wound and destroy our Souls for ever An immoderate seeking after Temporal things will be our Eternal Ruine Oh that Men would be wise not to run so great a hazard for so small a pleasure Riches are uncertain but the Love of them brings a sure Damnation Phil. 2.19 Whose end is destruction who mind earthly things Oh say then shall I overturn the quietness of my Life Shall I wound my Conscience Shall I contract guilt and terrour for the time to come for that which will perish in the using and is uncertain in the Enjoyment Let us leave things that perish to Men that perish Shall I adventure my Soul upon so vain a pursuit Shall I lose Eternal Glory for a little Vain Glory Shall I make my Children or Kindred Rich and be poor to all Eternity Shall I bereave my Soul of all my hopes and of those Eternal Joyes which God hath provided for them that love him for a possession that is so uncertain and so ensnaring 2. You should deal with your Hearts by apt Similitudes The word will afford you with several who would dwell in a Ditch that may have a goodly House in a City Who would leave Treasures and feed of Husks Who would refuse a pleasant Bride for a Company of nasty Harlots Or who would sit on the Stairs when he is called up to sit on the Throne I may enjoy God in Christ and shall I think it my happyness to enjoy the World 3. By Comparisons Compare the World with Heaven here you have the fuller Wealth and but a foretast of Heaven but the Grapes of Heaven are better than the Vintage of the World and these present Enjoyments are sweeter and more sure than all Honours and Riches in the World These things are gotten with care kept with Fear and lost with grief Reason thus with your selves what are these Pleasures to the Joyes of the Spirit These gratifie the Body the Beast and are so disproportionable to reason it self that when we have sucked out the quintessence of all Earthly Delights they cannot yield a perfect contentment Therefore Solomon saith Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heavyness We see that laughter by too much extension and dilatation of the Spirits causeth an aking in the sides in the outward Expressions of Jollity God would shew how painful it is you will find carnal delights alwaies go away and leave some sad Impressions God's worst is better than the Worlds best the groans of the Spirit are better than the Joyes of the World The groads of the World never go away but they leave a Contentment and drop some sweetness but the Joyes of the World never go away but Clouds of Sorrow are left behind God's Children rejoyce in the midst of their Mourning and a Glory hath risen upon their Spirits even when they seem to be disconsolate in the Eyes of the World 4. By Colloquies with God Either by way of Complaint that thou hast sinned and been ungrateful to God Psalm 73.22 So foolish was I and ignorant I was as a beast before thee Lord This hath been my brutishness to chose outward Pleasure before Communion with God and to prefer the Contentments of the World before the delights of thy presence Go and humble your selves and say Lord I have traded with vanity and vexed my self in unprofitable pursuits I have lived so long in the World and have scarce minded the end wherefore I was sent into the VVorld as if I was put into the VVorld only as Leviathan in the Sea to take my fill of Pleasure and bathe my Soul in Carnal Delights Or else by way of Thanksgiving if the
and is referred to the common good to preserve Order and for an Example to others Certainly Punishment doth not belong to the wronged party as such then every one would have a right to punish and so invade the Power of the Magistrate A private Person hath a right of seeking Restitution or Compensation for the wrong done to him unless higher reasons of Charity forbid him but not a Power to compel them to punishment unless satisfaction be given But the case is different here God punisheth non qua laesus sed qua Rector not as the Offended Party but as a Governour Now the Government of the World requires Gods Holyness should be demonstrated and his Laws vindicated and a brand put upon Sin 2. From the Gift which is the sanctifying Spirit which being the gift of his Love must needs be the fruit of his Peace and Reconciliation with us Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost Other things may be given us during his Anger for God sheweth himself placable in the whole course of his Providence Yea they may be given in Anger But the Regenerating Spirit is never given us during his Anger or in Anger Sanctifying Grace doth evidence his special Favour Look as the payment of the Ransom was testified by the visible pouring out the Spirit Acts 2. so is our particular Reconciliation by the gift of the Spirit to us 1. VSE is of Instruction 1. How we are to look upon God in our Prayers as the God of Peace reconciled to us by Jesus Christ. When we pray to him we look upon him as a God of Grace 1 Pet. 5.10 But the God of all Grace who hath called us c. This sheweth his propension and inclination to communicate his Grace freely to Unworthy Sinners we also pray to him as the God of Power Rom. 16.15 Now to him that is of power to establish you according to my Gospel But here we are directed to look upon him as the God of Peace as pacified in Christ which is a greater ground of confidence If a Socinian were to pray to him he could only use the plea of Benhadad to Ahab we have heard the Kings of Israel are merciful Kings So we have heard the God of Israel is a merciful God If the Papist would pray with confidence he thinketh he must appease God by himself by his poenal satisfactions and costly Offerings As Iacob would appease Esau by sending gifts to him Gen. 32.20 But the Penitent Believer is reconciled to God by Christ Rom. 5.1 2. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ by whom also we have access by faith c. He cometh to God in his Name and no other Iohn 16.23 24. In that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you Hitherto you have asked nothing in my Name ask and you shall receive that your joy may be full He runneth to the Horns of the Altar accepteth of the Peace published in the Gospel devoteth himself to God and rests upon Christ's Mediatorial Sacrifice as sufficient Here is his hope and confidence 2. How careful we should be that no breach fall out between us and God least we stop grace at the Fountain head Continued Sanctification cometh from the God of Peace as well as the first Renovation of the Heart The giving the Spirit is a sign of Gods Love and the with-holding of the Spirit is a sign of his Anger and Displeasure the one is the greatest Mercy the other the greatest Misery In his Internal Government the one is the highest Reward the other the greatest punishment As a Reward it is spoken of Prov. 1.23 Turn you at my reproof Behold I will pour my spirit upon you I will make known my words unto you As a punishment Psalm 51.10 11 12. Create in me a clean heart O God! and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Restore unto me the joy of thy salvation and uphold me with thy free spirit The one is to be sought Luke 11.13 How much more will your heavenly Father give the holy spirit to them that ask him the other to be deprecated Take not thy holy spirit from me Psalm 51.11 Therefore take heed the Spirit be not grieved but obeyed 3. What ground of thankfulness to Christ. 1. That he hath made our peace with God at so dear a rate All your Repentings if you had wept out your Eyes for Sin would not have made your peace with God nor have satisfied his Justice nor procured Pardon and Life for you Now God is appeased Christ having slain the enmity by his cross Eph. 2.16 2. That the New Covenant is procured wherein Pardon and Salvation is offered to you as sealed by the Blood of Christ who hath payed our Debts Luke 22.20 This cup is the New Testament in my blood which is shed for you There had been else no place for your Repentance Faith Prayer or Hopes 3. That such free and easie conditions of Mercy with Power to performe them are propounded in the Gospel Lord Thou wilt ordain peace for us for thou also hast wrought all our works in us Isa. 26.12 4. That he should call us and have such favourable thoughts to us who for a long time were dead in Sin and in Hostility against him Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son Much more being reconciled we shall be saved by his life A SERMON Preached on a DAY of Publick Thanksgiving II. CHRONICLES xxxii 25 But Hezekiah rendred not according to the benefit done unto him for his heart was lifted up therefore wrath was upon him and upon Iudah and Ierusalem THAT I may not detain you in a Preface let me tell you the Words hold forth 1. A Sin But Hezekiah rendred not according to the benefit done unto him 2. The Proof and Argument of it for his heart was lifted up 3. The sad Effects and Punishment of it both as to his own Person and the People under his Government Let me Explain these Branches and then come to observe something in order to the work of the day I know Christians you look not for things luscious but savoury 1. In the Sin there was a benefit done unto him and Hezekiah's fault is that he rendred not accordingly The Benefit done him implyeth a Complication of Mercies not only his Miraculous Recovery out of Sickness and Fifteen years added more to his Life but also the destruction of his Enemies the Assyrians Mercies which fell out near about the same time though I dare not say with the Iewish Writers that three dayes before the slaughter of the Assyrians this Sickness and Recovery fell out yet certainly they were near together as appeareth
Exaltation of Christ is as it were his welcom to Heaven God doth as it were take him by the hand and set him upon the Throne after all the sorrows of his Humiliation as we welcome a Stranger or a Guest whose coming is pleasing to us by taking him by the hand and bringing him into our Couses So is Christ exalted by the Right Hand of God and welcomed into Heaven as having done his work and made full provision for the Glory of God and the Obedience of the Creature as we are also received into Glory after we are guided by his Counsel Psalm 73.24 Thou shalt guide me by thy counsel and afterward receive me to glory And then all Tears shall be wiped from our Eyes 2. The Terme the oyl of gladness implyeth it for that was the entertainment of Honourable Guests invited to a Feast We see it practised to Christ by one Woman Luke 7.37 And behold a woman in the city which was a sinner when she knew that Iesus sate at meat in the Pharisees house brought an alabaster-box of ointment And by another Matth. 26.7 There came unto him a woman having an alabaster-box of very precious ointment and poured it on his head as he sate at meat And the Psalmist speaking of Gods Festival Entertainment Psalm 23.5 Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyl Another mention of this practice is Psalm 104.15 Wine to make glad the heart of man and oyl to make his face to shine All these places and many more in the Scripture allude to the custom of pouring some fragrant precious Ointments on the Heads of Guests of special Eminency called the oyl of gladness because the use of it was to exhilarate and chear the Spirits Now because this was an extraordinary respect paid them this Phrase came at length to signifie the prefering one above another and so it is fitly applyed to Christ whom God hath dignified above all Men and Angels in that he hath received Power Spiritual and Divine above what was communicated to any other 3. The Persons anointed 1. One singular in this Unction the Lord Jesus Christ. There are two sorts of Priviledges 1. Some things only given to Christ not to us as the Name above all Names to be adored Phil. 2.9 To be the Head of the Renewed state Ephes. 1.21 the Saviour of the Body Eph. 5.23 To have power to dispense the Spirit to administer Providences c. All this is proper to Christ neither Men nor Angels share with him in these Honours 2. There are other things given to Christ and his People as the sanctifying and comforting Spirit the Heavenly Inheritance Victory over our Spiritual Enemies the Devil the World and the Flesh These are given to us and him only God doth grace his Son above his Fellows Rom. 8.29 That he might be the first born among many brethren He must have the Honour due to the First-born Anciently the First-born was Lord of the rest of the Family Gen. 27.37 And Isaac answered and said unto Esan Behold I have made him thy Lord and all his brethren have I given to him for servants And also the First-born gave the rest of the Brethren a share of the Fathers Goods reserving to himself a double Portion Deut. 21.17 He shall acknowledge the son of the hated for the first-born by giving him a double portion of all that he hath for he is the beginning of his strength the right of the first-born is his Christ being the First-born he must in all things have the preheminence In our Conflicts and Tryals he is the captain of our salvation Heb. 2.10 In Holyness he is our Pattern or the Copy which we must transcribe 2 Cor. 3.18 Are changed into the same image from glory to glory Primum in unoquoque genere est mensura regula caeterorum The first in every kind is the Standard for all the rest In our Glory and Blessedness he is our fore-runner Heb. 6.20 having actually taken possession of that Felicity and Glory which he will bestow upon his Followers so that Christs Honour is reserved and Believers are comforted whilst they follow their Head in every State and Condition 2. Others are admitted to be partakers of this Grace in a lower degree called his fellows They are also dignified and graced by God above the rest of the World but not as Christ was Two things I will observe here 1. They must be his Consorts and Followers Sometimes they are called his brethren Heb. 2.11 Sometimes Members of his Mystical Body Eph. 1.22 23. Sometimes joint-heirs with Christ Rom. 8.17 Meaning thereby all Believers who are Companions with him both in Grace and Glory Thus we must be before we partake of this anointing Actus activorum sunt in passivo unito disposito They that receive influence from another must be fitted for what they receive and united to him from whom they receive it Therefore none but Christs Members and Fellows do partake of his Unction But who are they All such as are like minded with himself that love Righteousness and hate Iniquity that set themselves seriously to promote the Glory of God and to destroy the Reign of Sin in the World both in themselves and others In short those that are Regenerated and planted into his Mystical Body by the Spirit 2. The next thing which I observe is That all these may have somewhat of this Unction according to their measure and part which they sustain in the Body 1 Iohn 2.20 But we have an unction from the holy one compare Psalm 133.2 It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments The Ointment poured upon our head in such plenty that it diffuseth its self to all his Members God is the Author thereof 2 Cor. 1.21 Now he that stablisheth us with you in Christ and hath anointed us is God It is a Divine work but the Pipe or Means of conveying it to us is Christ who is the great Receptacle from whence the whole Family is supplyed Iohn 1.16 Of his fulness have all we received and grace for grace And it mainly consisteth in the gift of the Spirit sanctifying and preparing us for our present work and final reward and comforting us with our present Interest in the Love of God and hopes of Glory 2 Cor. 5.5 Now he that hath wrought us for this self-same thing is God who also hath given unto us the earnest of the spirit VSE I shall exhort you to Two things 1. To Holyness 2. To get more of the Oyl of Gladness 1. To Holyness If there were no more than that it is pleasing to Christ and visibly exemplified in his own Person this should induce us It was love to Holiness and hatred of Sin that brought him out of Heaven and put him on the work of our Redemption Nothing doth
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
Lord and those who most rejoyce in the Lord do most mourn for Sin As that Christian Niobe wept much because she loved much and she loved much because much was forgiven her Luke 7.47 As many times the Sun shineth when the rain falleth so there is a mixture of Spiritual Rejoycing and Holy Mourning a deep Sense of Gods Love and yet a Mourning because of the Relicks of Corruption Well then Carnal Rejoycing is opposite to Holy Mourning but not Joy in the Lord therefore these two must be mixed Sorrow is a Servant to Faith and Love and Joy in the Holy Ghost and Joy and Thankfulness for the Mercy of God in Christ is an help to Godly sorrow the one serves to mortifie Sin the other to strengthen Grace None are so displeased with themselves for offending so good a God as those that have tasted how good and gracious the Lord is But more thoroughly to reconcile this Holy mixture to your thoughts take these considerations 1. Godly Sorrow is better than all the pleasures of Sin 2 Cor. 7.10 For godly sorrow worketh repentance to salvation not to be repented of Many have repented of their vain pleasures or of their Carnal Mirth but never any repented of their Godly Sorrow Many have cursed the day of their Birth but never any cursed the day of their New Birth Whoever had any loathsome remembrance of those hours which they spent in reconciling themselves to God though it were done with grief and bitterness of Spirit Oh the remembrance of that happy time is ever sweet and grateful to them 2. That mourning for Sin containeth in it self the matter of Joy is evident because a poor Christian is glad when his Heart can melt for Sin A day of serious and sound Humiliation is more to him than all carnal pleasures whatsoever he would not exchange the Comfort that he findeth in his Penitent Tears for all the Mirth in the World He findeth this helpeth to mortifie Sin which would mar his rejoycing in God it helpeth him to value Christ and taste the sweetness of his Love they are more glad of that measure of Grace received than if they were Masters and Rulers of the World To be affected with the dishonour done to God is included in their Love and esteem of him and floweth from their delight in him 3. Though they groan under the Relicks of Sin yet they are glad they are but Relicks That they are in any measure gotten out of their former Estate is a comfort though that they are gotten no further be a grief to them The mourning Christian would not change Estates with the best and greatest of Ungodly Men which sheweth there is some solid complacency and delight in their present Condition though not that full Joy which they shall have in Heaven when Sin shall no more Joy is not perfect till Holiness be perfect yet there is joy still though be not perfect joy Here there is Gaudium ineffabile cum suspiriis inenarrabilibus a joy mixt with sorrow groans unutterable and joyes unspeakable and glorious Secondly Having removed the prejudices Let me now perswade you to rejoyce evermore by the two Arguments of necessity and Utility 1. The necessity of it 1. That you may own God as your God delighting in God is a Duty of the first Commandment Thou shalt have no other Gods before me that is rejoyce in no other but in me only as thy full and All-sufficient Portion and Happiness And therefore it is a part not of Instituted but of Natural Worship such Worship which we are to give God though he had never given direction about it which immediately resulteth from the owning and choosing of God for our God For if God be not loved and delighted in more than any thing or all things else he is not our God Now then is there not a necessity if you would worship God as God that you should rejoyce evermore and delight in him as sufficient to your Happiness whether the World cometh or goeth whether your Creature Comforts and Relations continue with you or be taken from you God still must be the Hearts delight and your exceeding joy Psalm 37.4 Delight thy self also in the Lord and he shall give thee the desires of thine heart 2. The necessity appeareth by this how can you be thankful and prize and value those Blessings which you have from God by Christ unless you rejoyce evermore whatever your Condition be in the World Surely Christ when received must be received with all love and thankfulness else you do not know the worth and value of his Grace and this esteem is never so much shewn in words as in deeds when you can delight in him more than all things else Psalm 4.7 Thou hast put gladness in my heart more than in the time that their corn and their wine increased Delight in him so as to loose all for him Phil. 3.8 For whom I have suffered the loss of all things and do count them but dung that I may win Christ. Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance And you can esteem a naked Christ ground enough of Comfort though you be stript of all things The Heart is not sound with Christ till we be so taken up with the Love and Praise of our Redeemer that we have scarce leasure to observe whether we be rich or poor or to regard the honours and dishonours of the World 3. How can you profess to follow the Conduct of that Holy Spirit who hath undertaken to be your Comforter unless your solid Delight and Comfort be in God and Heaven I know the Spirit is not so necessarily a Comforter as he is a Sanctifier but I speak of that disposition of Soul which belongeth both to his sanctifying as well as his comforting Operation and is necessary to Grace and that is to place your Happiness not in this World but in God and Heaven and so to place it there as that this may be a support to you in poverty and disgrace and pain that nothing may be able to overcome your joy Iohn 16.22 Your heart shall rejoyce and your joy no man taketh from you Surely this is a necessary work of the sanctifying Spirit to teach you to fix your Comforts there where they may be out of the reach of the World that you may have Everlasting grounds of delight what ever Man can do unto you 2. The Utility of it both with respect to our Spiritual benefit and profit and our acceptance with God 1. With respect to the temper and frame of our own hearts or our Spiritual benefit There are two parts of Regeneration Mortification and Vivification and this rejoycing evermore promoteth both of them 1. As to Mortification It is most profitable to wean us from Carnal Vanities The Love of sensitive Delights is the Root of Sin some carnal lure there is which inticeth
and draweth us away from God Iames 1.14 But every man is tempted when he is drawn away of his own lust and inticed This carnal savour is our undoing pleasure being born and bred with us and deeply ingrained in our Natures is hardly removed Yet if it should be cherished it would wholly fasten our Souls to Earthly things to Riches Pleasures and Honours Now that we may not be deceived and inveigled with the delights of the flesh we should think of another joy which may be continual and perpetual that so this higher joy may drive out the carnal joy as a greater Nail driveth out the lesser Man cannot be without some joy nor can delight lie idle in the Soul it must be occupied and taken up either with the delights of the flesh and the toyes and trifles of the World or acted upon God and Heavenly things The brutish part of Mankind imploy their oblectation about trifles and love-pleasures more than God but the renewed part make God their exceeding joy and savour the things of the Spirit Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit These latter imploy their oblectation aright and being acquainted with better things the carnal gust dyeth away in them by degrees As Men left off the use of Acorns when they found out the use of Wheat or Bread-Corn or as dainty Fare maketh us despise courser Viands When our delight findeth a better Object it is a great check to those dreggy contentments and petty satisfactions which obtrude themselves upon our Senses at every turn the tast of them is marred they become sapless to a Christian who hath higher and chaster delights Every Life hath its tast and every Mans Joy is in Worldly Vanities or in God and other things as they have respect to God He that is acquainted with God and hidden Manna cannot relish the Garlick and Onions and Flesh-pots of Egypt We will be glad and rejoyce in thee we will remember thy love more than wine Cant. 1.4 So that you see it is a great help to Mortification to rejoyce evermore in God Delight puts out Delight as the Sun doth the Fire 2. As to Vivification It quickneth us to the life of Holyness the joy of the Lord is your strength Nehem. 8.10 There is a Natural dulness and deadness in Holy Duties which we find in our selves which is only cured by delight in God which is as Oyl to the Wheels Every thing goeth on easily and smoothly which is carryed on with joy and delight that maketh us yield to Duties which otherwise would be tedious and irksome to us Sechem yielded to be circumcised for the delight which he had in Dinah Gen. 34.19 So the Apostle saith But none of these things move me neither count I my life dear unto my self so that I may finish my course with joy Acts 20.24 Whatever is done without delight is ingrate and harsh the mortifying of a lust is like the cutting off an Arm with a rusty Saw the performing of a Duty like the bringing of a Bear to the Stake Delight sweetens things and puts a Life into them Obedience is done readily when it is done out of a thankful and delightful sense of our Redeemers Love Psalm 40.8 I delight to do thy will O my God! yea thy law is in my heart So 1 Iohn 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous Well then this joy is very profitable both as to Mortification and Vivification it is a joy that maketh us better Carnal Joy maketh us worse it filleth the minds with vanity and folly and bringeth a slavery upon the Heart Titus 2.3 Serving divers lusts and pleasures but this delight doth not corrupt you but perfect you 2. With respect to Gods acceptance This rejoycing evermore is more honourable to God and more pleasing to God 1. It is more honourable to God to rejoyce in him evermore as a chearful Servant is a credit to his Master We shew forth the goodness of God by the Joy of our Faith and continual delight in God how ever it be with us in the World God standeth upon his credit that he doth not weary his people Micah 6.3 O my people what have I done unto thee and wherein have I wearied thee testifie against me He is not a rigorous and an hard Master but every way good and kind The Thessalonians that received the word in much affliction with joy of the holy ghost were ensamples of all that believed in Macedonia and Achaia and from them sounded out the word of God to others 1 Thess. 1.6 7 8. These propagate their profession and recommend it to others Surely God is a good Master he hath made joy both our work and our wages our way and our end What is our great end and hope but to enter into our masters joy And what is our constant business and work but to rejoyce evermore Why then should we dishonour God by our unchearfulness and justifie the prejudices of the World who draw an ill picture of Religion in their minds as if it alwayes looked sowre and with a tormenting and discontented look 2. It is most pleasing to God the Life that he is best pleased withal God that loveth a chearful giver loveth a chearful sufferer a chearful practicer of Godliness Men love a thing done chearfully because it betokeneth Love in the Party that doth it Surely this rejoycing evermore is very pleasing to God because he doth so often call for it Psalm 37.4 Delight thy self in the Lord and he shall give thee the desire of thy heart Phil. 4.4 Rejoyce in the Lord alwaies and again I say rejoyce Psalm 68.3 Let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce and in many other places Surely that which God calleth for so often and so earnestly should be more cared for by a Christian. Be sure of this that a chearful Spirit is more pleasing to God than a troubled discontented Spirit When Isaac longed for savoury Meat such as his Soul delighted in a prophane Esau taketh his bow to get it for him When God hath told us how much this is pleasing to him should we not make more Conscience of it Thirdly I must direct you how to performe this great and necessary Duty 1. Be prepared for it The Precept belongeth to the renewed and reconciled Psalm 31.1 Rejoyce in the Lord ye righteous for praise is comely for the upright Delight is not forced by Arguments but drawn forth by Inclination therefore till we have a Nature and Heart suited to it we shall never perform it Canticum novum vetus homo male concordant the New Song and the Old Man do not well agree Well then be prepared It is easie to rejoyce after a Natural and Worldly manner but not easie to rejoyce in the Lord.
willing to return to their Obedience to God expecting their help and discharge from Gods Grace in Christ. It is opposed to such as are Righteous in their own Eyes Such as do in some measure feel their Sins are humbled for them desirous to be freed from them lost Sinners broken-hearted and grieved and wounded for their transgressions These are respected in Christs Commission Isa. 61.1 2. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tydings to the meek he hath sent me to bind up the broken-hearted proclaim liberty to the captives and the opening the prison doors to them that are bound to proclaim the acceptable year of the Lord. Here is Christs calling to his Ministry and the exercise of his prophetical Office described Sent to preach the spiritual deliverance from sin and Sathan But to whom To such as are humbled and thoroughly touched with a lively sense of their Sin for which purpose God maketh use of legal sorrow to awaken Sinners and prepare them before Conversion II. That Christ recovereth us out of this lapsed Estate by Calling There is a two-fold Calling of Christ by which he calleth Men 1. Outward 2. Inward 1. Outwardly By the Ministry of the Word by which he inviteth Men to come out of their Sins offering Grace and Salvation in the outward means Thus Iohn preached Repentance Mat. 3.20 Repent for the kingdom of God is at hand When the Kingdom of Grace was about to be set up by the Gospel the great Duty called for was Repentance For the Gospel findeth Men involved in an evil way like mad Men out of their Wits and they must return to their Wits again if they would be capable of it Now they must change their course if they will receive benefit by it Thus Iohn preached and Jesus Christ came with the same form of proclamation Mark 1.15 The kingdom of God is at hand repent and believe the gospel The great business to which he called was to be willing to own the benefit offered by Christ and to return to the Duty which they owed to their Creator So his Apostles when sent abroad by him spake to Men in the same note Acts 2.38 Repent and be baptized every one of you for the remission of sins And Acts 3.19 Repent that your sins may be blotted out They offered Pardon and Life upon these termes 2. Inwardly By the effectual working of the Blessed Spirit inclining and moving their hearts to obey that outward Calling in forsaking their Sins and turning to the Lord by true Repentance We have need of a Saviour to help us to Repentance as well as to help us to pardon And God hath exalted him to such an end Acts 3.26 God having raised up his Son Iesus sent him to bless you in turning away every one of you from his iniquities Acts 5.31 Him hath God exalted with his right hand to be a prince and Saviour to give repentance to Israel and forgiveness of sins He by the Gospel giveth leave to repent Acts 11.18 And when they heard these things they held their peace and glorified God saying That then God also to the Gentiles granted repentance to life Which is a great Mercy The Law doth not say I will not the Death of a Sinner but that he turn and live but the Lord saith do and live sin and dye This favour was not vouchsafed to Angels Heb. 2.16 For verily he took not on him the nature of angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took not hold of Angels That he giveth us space to repent as well as leave that by his Providence he may do and doth to many that perish Revel 2.21 I gave her space to repent and she repented not God is not quick and severe upon every Miscarriage He might have cut us off betimes as we crush Serpents in the Egg and destroy venomous Creatures when they are young But this is not all he giveth Grace to repent yea Repentance its self whereby Mans Heart is changed This is by his Spirit 2 Tim. 2.25 If God peradventure will give them repentance to the acknowledging of the truth The Evangelical Call carries its own blessing with it III. The Means of Application or the Duty on Mans part is Repentance For to that he calleth them here Here let me shew you these four things 1. What Repentance is 2. The kinds of it 3. That this is the way of our Recovery 4. The suitableness of this qualification to the Grace of the New Covenant I. What Repentance is It is turning of the whole heart from Sin and Sathan to serve God in newness of Life Or a turning from Sin because God hath forbidden it to that which is good because God hath commanded it There are in it as in every action two tearms a quo and ad quem We turn from something and we turn to something 1. The terminus a quo we turn from something From Sin Acts 8.22 Repent of thy wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy wickedness and from dead works Heb. 6.1 from Sathan Sathan is sometimes made the terme because the Sinner falleth to his share Acts 26.18 To turn them from darkness to light and from the power of Sathan to God 2. The terminus ad quem is to God Acts 20.21 To the truth 2 Tim. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance to the acknowledgment of the truth To holiness and newness of Life Rom. 6.4 To life Acts 11.18 Then hath God also to the Gentiles granted repentance unto life 2. The kinds of it There is a general Repentance which consists in the putting off the body of the sins of the flesh Col. 2.11 When a Man renounceth all sin and devoteth himself to God And there is a particular repentance for any provoking Sin Acts 8.22 Repent and pray that if it be possible the thought of thy heart may be forgiven thee Again There is a Repentance at our first Conversion which is our passing from Death to Life or our entrance by the strait gate Matth. 7.14 And there is a Repentance afterwards which belongeth to our walking in the narrow way For after Conversion we need it still and not in our Natural Estate only 'T is not only necessary for a Sinner yet unregenerate yet unreconciled to God without which he cannot expect any peace with God or benefit by the New Covenant but also for a Believer till his full and final Recovery This Repentance after Conversion is either occasional or constant 1. Occasional After any offence given or breach between us and God Repentance is necessary to obtain pardon of Sins after Justification as well as before it God saith to the Church of Ephesus Rev. 2.5 Repent and do thy first works So verse 19. Whom I love I rebuke and chasten be zealous therefore and repent Where Repentance is put for a necessary means of removing Gods rebuke and quarrel from them whom he loveth The promise is made
be vexed by Sathan for his Tryal Iob 1.12 And Paul had his Messenger of Sathan to try him to see what shift he could make with sufficient internal Grace against outward and vexatious evils 2 Cor. 12.7 8. Now it is better to undergo the fiery Tryal than the fiery Torment Tryed we are then but not destroyed Yea sometimes hurried to Death and yet we overcome Revel 12.11 Christ doth prevail upon opposition and by opposition When Sathans Instruments were killing Christians they were pulling down Sathans Throne and advancing Christs and when they were butchered and slaughtered yet they multiplyed 4. The Means and Manner of Victory is to be considered 1. Christ overcometh this Enmity by taking our Nature He might have destroyed him by his Divine Power but the Conquerer is the Seed of the Woman or the Son of God incarnate He conquered in the same Nature that was so lately foiled and thereby Sathans main design is crossed and counter-worked which was double Partly to make Man jealous of God as if he were envious of our Happiness and by this false representation to alienate our hearts and make a breach between us and him Gen. 3.5 God knoweth that in the day ye eat thereof ye shall be as Gods knowing good and evil This way would he weaken the esteem of God in our Hearts but hereby we have a fuller manifestation of his love to make him the more amiable to us Rom. 5.8 But God commended his love to us that when we were sinners Christ dyed for us And Iohn 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And 1 Iohn 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins We would be as God and Christ would be as Man Partly to depress the Nature of Man which in Innocency stood so near to God that was the end of his malicious suggestion But now 't is advanced and set up far above the Angelical Nature and admitted to dwell with God in a Personal Union Heb. 2.16 For verily he took not on him the nature of angels but he took on him the seed of Abraham The Nature of Man being only assumed by Christ the Angels are not concerned in it immediately Man had the benefit and honour put upon him especially in his glorified Estate Eph. 1.20 21. 2. By his Passion or Death on the Cross Heb. 2.14 For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is is the Devil Christ would not only take our Nature but also suffer in it so to frustrate and make void the Devils design which was to keep Men for ever under the power of Death wherein he had involved him He had brought Sin upon us and by Sin Death and in this Condition as the Executioner of Gods Curse he would still have held us but that Christ came to put us into a Condition of Holiness and Happiness and so make us capable of Eternal Life The Devil did not conquer Christ by Death but Christ did conquer the Devil When the Roman Soldiers were parting and spoiling his Garments he was spoiling Principalities and Powers 3. By his Resurrection and Ascension After he had been a Sacrifice for Sin by his Resurrection he overcame Death Hell and Sin and soon after he ascended into Heaven that he might triumph over the Devil and lead Captivity Captive Eph. 4.8 His Enemies were foiled upon the Cross but his Triumph over them was at his Ascension whereby he hath assured the World of his Conquest that he hath carried the day and gained an absolute and compleat Victory for our Lord in Heaven is out of the reach of Enemies as having done his work we are only left behind to scatter the Relicks of the Battle 4. By his sitting at the Right Hand of God he doth two things 1. He poureth out the Spirit endowing his Messengers with all Gifts and Graces ordinary and extraordinary to preach the Gospel to the Heathen World whereby the Old Religion by which the Devils Kingdom was supported went to wrack every where his Oracles were silenced his Superstitions suppressed No more the same Temples the same Rites the same Gods all fell before God as worshipped in Christ Iohn 16.11 The spirit shall convince the world of judgment because the prince of this world is judged 'T is true in some parts of the World Sathan yet reigneth where Christ hath not pursued him with his Gospel or withdrawn his Gospel for the ingratitude of Men but where it cometh it prevaileth mightily and the World cannot resist its convincing power 2. By his Secret and Invisible Providence he defendeth his People and stilleth the Enemy and Avenger Christ as God incarnate having the grant of a Kingdom is every way furnished with power to maintain it by Means proper to the mediatory Dispensation by his Word Spirit and Providence this last we are upon All Judgment is put into his hands Iohn 5.22 Though there be many vicissitudes and changes in the outward Condition of the Church yet by invisible wayes God doth notably defeat Sathan and his Instruments And though there be ebbings and flowings of the two Kingdoms yet we have much experience that Christ is upon the Throne by his protecting strengthning and assisting his faithful People and prospering their just endeavours for the advancing of his Kingdom Sometimes he destroyeth Enemies Isa. 27.4 Who would set the briers and thornes against me in battle I would go through them and burn them together Sometimes he infatuateth their Counsels Iob 5.12 13. He disappointeth the devices of the crafty so that their hands cannot performe their enterprize He taketh the wise in his own craftiness and the counsel of the froward is carried head-long Sometimes he hideth his People in the secret of his Presence Psalm 31.20 Sometimes he blasts all their prosperity by an invisible Curse Iob 20.26 A fire not blown shall consume them Or else he divides them as you may read in 2 Chron. 20. Chapter 5. The Degree of the success How far is the Enemy and Avenger stilled I Answer 1. Non ratione essentiae not to take away his Life and Being No there is a Devil still and shall be when the whole work of Christs Redemption is finished for it is said of that time Revel 20.10 That the Devil was cast into the lake of fire and brimstone where the beast and the false prophet shall be tormented day and night for ever and for ever So Matth. 25.41 Hell was prepared for the devil and his angels Then Eternal Judgment is executed on the
I shall state it in these propositions 1. Certain it is That the Kingdom which God will erect and establish is the Kingdom of the Mediator And the Kingdom which God will destroy is the Kingdom of the Devil I put it in this copulate axiom or double proposition because the one immediately dependeth upon the other and the one cannot be done without the other The Kingdom of Christ as Mediator cannot be set up unless the Kingdom of the Devil be destroy'd Now that this is the purpose of God to erect the one and destroy the other is evident by Scripture Psal 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thine enemies thy foot-stool Christ upon the throne hath Enemies but in due time they shall be his foot-stool He shall gain upon opposition and against opposition and by opposition They shall be so far from overturning his Throne that they shall be a step to it as the foot-stool is to the Throne And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To unravel all that Satan hath been a weaving for the captivating and deceiving of the World Christ having a grant of a Kingdom over the Nations his design is to conquer them and subdue them to himself and to recover them to himself This was the meanning of Gen. 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel 2. To know these two Kingdoms we must consider the quality of either 1. The Gospel Kingdom is a Kingdom of Light Life and Love Of light Because the drift of it is to give Men a true knowledge of God Act. 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God The Devils Kingdom is the Kingdom of darkness The Devils are said to be Rulers of the darkness of this world Ephes. 6.12 And those that are called from one Kingdom to another are called from darkness to light Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the Kingdom of his dear Son It is a Kingdom of Life As men that were before dead in sins may be made alive unto God Joh. 10.10 I am come that they might have life and that they might have it more abundantly For Heathens and all men in their natural estate are alienated from the life of God Ephes. 4.18 But by Faith in Christ we live in God and to God Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life that I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love As it worketh by love we are inclined to God and do his will and seek his Glory and our happiness in the everlasting fruition of him And of Love It is a Kingdom of Love as it possesseth us with a fervent Charity to God and men 1 Joh. 4.8 He that loveth not knoweth not God for God is love Act. 24.16 Herein do I exercise my self to have always a Conscience void of offence toward God and toward men Now opposite to Light is Ignorance and Errour To life a Religion that consists of shows and dead ceremonies To love uncharitableness malice and hatred of the power of Godliness and Persecution And where-ever these eminently prevail there is an opposite Kingdom set up to the Kingdom of Christ. Which may be done by two sorts of persons or People 1. Those that continue in the old apostacy and defection from God As eminently was done by the Gentiles and Idolatrous Heathen World Who live in ignorance of the true God and are dead in trespasses and sins And where envy pride malice and ambition reigneth instead of that Spirit of love and goodness which the Gospel would produce 2. It may be done by a second falling away which is foretold 2 Thes. 2.3 For that day shall not come except there come a falling away first Now this falling off from Christ's Kingdom is there where in opposition to Light Errour is taught and Ignorance is counted the Mother of Devotion and People are restrained from the means of knowledge as if it were a dangerous thing As if the height of Christian Faith and Devotion did consist in a blind obedience and a believing what men could impose upon them by their bare authority And instead of life men place their whole religion in some superstitious rites and ceremonies and trifling acts of devotion or exteriour mortifications And instead of love to God and Souls all things are sacrificed to private ambition and consciences are forced by the highest penalties and persecutions to submit to their corruptions of the Christian Faith and Worship Where this obtaineth there is a manifest perversion of the interests of Christ's Kingdom Both these Apostacies The general Apostacy from God and the special Apostacy from Christ may be upheld by the Authority Power and Interest of several Nations And though the name of God and of Christ be retained in either for a cloak yet clearly we may see they are revolted from the Kingdom of God and of Christ. 2. The Devil's Kingdom Surely he hath a great hand in all the corruptions of mankind especially in Antichrist's Kingdom As the Apostle telleth us his coming shall be by or after the working of Satan 2 Thes. 2.9 He is the Raiser and Support of that estate as will appear by what is ascribed to the Devil in the Scriptures 1 Ignorance and Errour and Seduction For it is said Iohn 8.44 That he abode not in the Truth because there is no Truth in him when he speaketh a lie he speaketh of his own for he is a liar and the Father of lies And therefore in that Society of professed Christians where ignorance not only reigneth but is countenanced and means of grace suppressed and most errours and corruptions in doctrine have been introduced there Satan hath great influence 2 Cor. 4.4 In whom the god of this World hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2. Idolatry This was his first and great endeavour for perverting the world to bring men to worship another God or the true God by an Idol The Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delighter in Idols Sinecius he was the contriver of the Idols of the Gentiles therefore they are said to Sacrifice their Sons and Daughters unto Devils Psal. 106.37 And Deut. 32.17 They sacrificed unto Devils and not unto God They meant it to God but the Lord saith it was to Devils Aaron saith To
Iehovah so saith Ieroboam Now where the Devil can get such a Party in the Church as shall not only set up but be mad upon Image worship who do more visibly promote his interest than they 3. That which is ascribed to Satan is bloody cruelty or seeking the destruction of Christ's most faithful Servants For he is called a Murderer from the beginning John 8.44 And Cain is said to be of that wicked one and slew his Brother And wherefore slew he him Because his own works were evil and his Brothers righteous Iohn 3.12 Enmity to the power of Godliness came from Satan and where ever it is incouraged and notoriously practised they are a party and confederacy of men governed and influenced by Satan Now where shall we find this Character but in Antichrist's confederacy Rev. 13.15 He caused that as many as would not worship the Image of the beast should be killed And again Rev. 17.5.6 The woman whose name was Mystery was drunken with the blood of the Saints and the blood of the Martyrs of Iesus And it hath been eminently fulfilled in the blood-shed of Germany France England and other Nations and all this to extinguish the Light and suppress the truth of Christ. O how many seeming Christians hath Satan imployed in these works of cruelty When once he had seduced the Church to errours and corrupted the Doctrine and Worship of Christ he presently maketh the erroneous Party Instruments of as cruel and bloody persecutions as were ever commenced by Infidels and Mahometans Witness their Murders upon so many thousands of the Waldenses and Albingenses whom they not only spoiled but slaughtered with all manner of hellish cruelty Some of their own Bishops complained they could not find Lime and Stone enough to build prisons for them nor defray the charges of their food The World was even amazed at their unheard of cruelties smoking and burning thousands of Men Women and Children some in Caves others at the Stakes and many other ways butchering them proclaiming Croisades against them and preaching the merit of Paradise to such bloody Butchers as had a mind to root them out Driving also multitudes to perish in Snowy Mountains What desolations they wrought in Bohemia what horrible Massacres in France What fires they kindled in England What cruelties they executed in Ireland and Piedmont If we should be silent Histories will speak and tell all Generations to come how little this Faction of Christians have of the Lamb-like Spirit of Christ Jesus and how unsatiable their thirst is for the blood of upright righteous men And then consider where the Sathanical Spirit ruleth and whether we have cause to be inamoured of Blood and Fire and Inquisitions 4. That which is ascribed to Satan is that he is the God of this World 2 Cor. 4.4 And again the Prince of this world John 12.31 John 16.11 He playeth the God and Prince here and sensual and worldly Souls are easily seduced by him The riches honours and wealth of this world are the great Instruments of his Kingdom And the men of this World whose portion is in this life are his proper Subjects As Christ is head of the Saints So is Satan of the wicked ungodly ambitious world St. Austin distinguisheth of two Cities of Ierusalem the City of God and Babylon which is the Incorporation which belongeth to Satan And therefore when you find any party of Christians who are of the World speak of the world and the World heareth them 1 Joh. 4.5 They that are to try the Spirits may soon see what to chuse and what to forsake Certainly the case is not doubtful where the head of that State without any warrant from Christ and with the apparent detriment and loss of Christianity exalteth himself above all that is called God and affecteth an ambitious tyranny and domineering over the Christian world both Princes Pastours and People And to uphold this Tyranny careth not what havock he maketh of the Churches of Christ and where the whole frame of their Religion is calculated for secular honour worldly Pomp and greatness 3. That it is God's purpose to set up one Kingdom and demolish the other not only in the hearts of particular men but in Kingdoms and Nations and Publick Societies Jesus Christ was appointed to be not only King of Saints Rev. 15.3 but King of Nations Jer. 10.7 And therefore not onely erect to himself a Throne and a government in the hearts of his People but to have his Religion owned and countenanced and supported by Nations and Kingdoms and publick Societies of men When Christ was promised to Abraham it was said Gen. 18.18 All the Nations of the Earth shall be blessed in him not only Persons but Nations So Isa. 55.5 Nations that knew not thee shall run to thee Isa. 60.12 The Nations and Kingdoms that would not serve thee shall perish Rev. 11.15 The Kingdoms of the world are become the Kingdoms of our Lord and of his Christ. When Christ sent abroad the Apostles he said Matth. 28.19 Go teach all Nations They were not only to gain upon single persons but bring Nations to a publick owning of Christ. There is a personal acknowledgement of Christ when we receive him into our hearts Iohn 1.12 To as many as received him to them gave he Power to become the Sons of God An Ecclesiastical acknowledgement of Christ when the Church as a Society is in visible covenant with him Ezek. 16.8 I sware unto thee and entred into covenant with thee saith the Lord God and thou becamest mine A National acknowledgement of Christ when his Religion is countenanced and supported by nations and befriended with the Laws and constitutions of Civil Government This is a great advantage Christ pray'd for it Iohn 17.21 23. That they may all 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 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me By believing there is meant common conviction He had promised it before Iohn 16.8 When he is come he will reprove the World of Sin of Righteousness and of Iudgement It is a great advantage when the Potentates of the Earth set open the doors to Christ and are careful of his interest in the world 4. When true Religion is thus received such an advantage should not be lost or carelessly looked after Partly because it is with much adoe that Christ gets up in the World not only by the labours of his Servants but by their deep sufferings As the Chief Captain said to Paul With a great sum obtained I this freedom Act. 22.28 So this Liberty was not only purchased by the Blood of Christ 1 Pet. 1.18 19. But with the expence of many oâ— his Servants lives who counted not their interest dear
wherewith Manasseh had provoked him Thus godly Children may bear in their bodies the fruits of their Parents uncleanness and intemperance and their estates which they had from their Parents may moulder away in their hands And this may teach Parents as they love their Children to beware of leaving such sad debts upon the heads of their posterity Their Children shall smart for the fruits of their sin We often see that the godly Children of wicked Parents are ruined for the sins of their Families both in their Persons and Estates If you ask for what sins Perversion of God's Worship as in the Second Commandment Persecution of God's Children so Ahab's Posterity was rooted out 1 Kin. 21.29 I will bring the evil in his Son's days Ill getting an Estate Haereditates transeunt cum onere The Inheritance passeth with its burden There is a Curse goeth along with it Parents sell their own Souls to make their Children great and God will shew the fallacy of it by blasting that greatness Iob 20.10 His Children shall seek to please the poor and his hands shall restore their goods 2. How far godly Parents are blessed in their Posterity 1. Good Men convey many a temporal blessing to their Relations As God blessed Ishmael for Abraham's sake Gen. 16.10 And the Angel of the Lord said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude Gen. 21.13 And also of the Son of the Bond-woman will I make a Nation because he is thy Seed They have the blessing of Ishmael if not the blessing of Isaac 2. They are without scruple Children of the Covenant in visible relation to God and in better case than the Seed of Infidels not merely as the Off-spring of your bodies nor as deriving Grace from you by generation but because you have dedicated your selves and all that you have to God They are capable of Ordinances Rom. 9.16 For if the first fruit be holy the lump also is holy and if the root be holy so are the branches 3. If they die before they come to the use of reason you have no cause to doubt of their Salvation God is their God Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an everlasting Covenant to be a God unto thee and to thy Seed after thee compared with Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith And they never lived to disinherit themselves As we judge of the Slip according to the Stock till it live to bring forth fruit of its own So here 4. If they live to years of discretion they have greater advantages of being godly than others Partly as your dedication doth oblige you to greater care in their education Eph. 6.4 Ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord. Partly as God tendereth them more means with respect unto the Covenant Act. 3.25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham And in thy Seed shall all the kindreds of the Earth be blessed unto you first God having raised up his Son Iesus sent him to bless you You are Children of the Covenant therefore unto you first c. partly as the Grace of the Covenant runneth most kindly in the Channel of the Covenant Rom. 11.24 How much more shall these which be the natural branches be graffed into their own Olive Tree 5. If they take to their parents Covenant and fear and love God their blessings are increased David urgeth that Psal. 116.16 O Lord truly I am thy Servant I am thy Servant and the Son of thine Handmaid When they are serious they have a greater holdfast upon God 2 Chron. 6.42 Remember the Mercies of David thy Servant Well then out of all you see it is such a blessing as is dispensed in the way of a reward yet it is such a blessing as may be turned into a Curse It is a Door whereby God may let in blessing or cursing upon us And though they are an happiness yet not our main happiness but dispensed sometimes as rewards and sometimes as punishments Vse 1. To reprove those who are not thankful for Children but do grudge and look upon it as a burden when God blesseth them with a numerous issue These murmur at that which is in it self a Mercy When we want them we value them when we are full of Children we are full of distrust and murmuring It was counted an honour to be a Father in Israel Surely those that fear God should not count an happiness to be a Burden Psal. 128.3 4. Thy Wife shall be as a fruitful Vine by the sides of thine House thy Children like Olive Plants round about thy Table Behold thus shall the Man be blessed that feareth the Lord. God maketh his People Families like a flock Psal. 107.41 Use 2. Reproof to those who do not acknowledge and improve this mercy 1. Those who do not acknowledge this mercy Surely Parents should acknowledge God in every Child given to them Much of his providence is seen in giving and with-holding Children We have songs of thanksgiving very frequent in Scripture upon this occasion It is a thing wherein God will have his bounty taken notice of by solemn praises And for every Child God should have a new honour from you What hath been done to the Lord for this Therefore do not look upon the birth of a Child as a natural thing see God in it When Rachel fell out with Iacob about her barrenness Am I saith he in Gods stead Who hath with-held from thee the fruit of the Womb Gen. 30.2 Specially confederate Parents should acknowledge this mercy It is a mercy that when a sinner is taken into favour God will accept of our Actions which are the fruit of our souls That the evil that is in all these should not out-weigh the little goodness which is in them nay that they should not only be accepted but rewarded But further that he should make a Covenant with the fruit of our body if you consider your natural sinfulness it is wonderful that your Children should be holy and Gods portion Grace like a mighty River will be pent within no banks but overflow all that a man hath God loveth not to take a single person but grace cometh to our houses Act 16.31 Believe in the Lord Iesus and thou shalt be saved thou and thy house Doth the faith of the Master of the Family save the Family occasionally it doth as it giveth a title to the means of Grace Therefore this should be acknowledged with all thankfulness 2 Sam. 7.19 Thou hast spoken also concerning thy servants house for a great while to come 2. Those that do not improve the mercy nor indeavour to make Children
Deus tuus O Christian where is thy God said a Heathen to a Christian when committing Uncleanness Titus 3.10 Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things 3. Our Peace and Safety is concerned in it Partly because the World is least irritated by a Peaceable Just and good Conversation it doth mollifie their Spirits and mitigate their fury 1 Pet. 3.13 And who is he that will harm you if ye be followers of that which is good That is when he bridleth his Tongue seeketh peace and doth good And partly because God puts a conviction upon the Consciences of wicked Men 1 Sam. 24.17 And he said to David Thou art more Righteous than I for thou hast rewarded me good whereas I have rewarded thee evil and so wicked Men are restrained by reverence and are afraid to meddle with unstained Innocency And partly because when we do not bring trouble upon our selves by our own immoralities God taketh us into his special protection It followeth upon the Text ver 9. These things which ye have both learned and heard and seen of me do and the God of Peace shall be with you You may expect much of God's gracious presence when your conversations are so harmless and innocent and he will free you from many external vexations or give you inward tranquillity of mind 4 Because these things flow from that internal principle of Grace which is planted in our Hearts by regeneration Mat. 3.8 Bring forth fruits therefore meet for Repentance Act. 26.20 That they should Repent and turn to God and do works meet for Repentance What is Regeneration on God's part is repentance on ours Now there are certain effects proper to this change and that is the Grave Just Temperate and Holy living And certainly where those effects are not there the cause it self is wanting for how can we evidence that our Conversion and Repentance is real and sound unless we bring forth fruits answerable What evidence can we have of the new nature but by newness of conversation Or of a change of mind but by a change of life We judge of others by their external works for the Tree is known by its Fruits and we jâ—dge of our selves by the internal and external works together if within there be a Love of God Faith in Christ Hatred of Evil delight in that which is good a deep sense of the World to come and all this discovered in an holy sober and grave conversation this compleateth the evidence and maketh it more satisfying 5. All the disorders contrary to these limits and bounds by which our conversations are regulated are condemned by the Holy and Righteous Law of God which is the rule of the new creature and therefore they ought to be avoided by a good Christian who hath a tenderness upon him of offending God in the least things Psal. 119.161 My Heart standeth in awe of thy Word Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth the commandment shall be rewarded they dare not transgress in the least things Mat. 5.19 Whosoever shall break one of these least Commandments and shall teach men so to do shall be called the least in the Kingdom of Heaven As not in their Spiritual Duties so not in Moralities Mat. 2â— 23 Woe unto you Scribes and Pharisees Hypocrites for ye pay tithe of Mint and Annise and Cummin and have omitted the weightier matters of the Law Iudgment and Mercy and Faith These things ought ye to do and not to leave the other undone Hypocrites make a business about small matters and neglect weighty duties Yet the sincere by the discharge of greater duties are not freed from the obligation to do the smallest duties both stand by the same Authority 6. These Moralities are not small things the glory of God the safety of his People the good of humane Society and the evidence of our own sincerity being concerned in them The Apostle chargeth Atheism and dis-respect of God on the neglecters of these things 1 Iob. 3.10 Whosoever doth not Righteousness is not of God Neither he that loveth not his Brother Gal. 5.14 For all the Law is fulfilled in one word Thou shalt love thy neighbour as thy self Vse 1. If Religion doth adopt Moralities into its frame and constitution we must not leave them out of our practice and conversations for we are the Epistle of Christ 2 Cor. 3.3 we are to hold forth the word of life Phil. 2.26 That which is just must be suitable to the rule Tit. 3.8 This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men God would not have us omit any part of his Will Vse 2. Here is an answer to those that ask wherein must we be holy and shew our obedience unto God besides what concerneth the sanctification of the Hâ—art here we are told plainly what concerneth the regulating of the conversation When the Heart is once renewed then Moralities must have their place and our exact care Vse 3. That Christians should be known to be the best sort of Men in the World abstaining not only from those things which the Law of God forbiddeth but the custom of Nations that no blemish may lye upon our Profession A Sermon on Luke Xix. 14 But his Citizens hated him and sent a Message after him saying We will not have this Man to Reign over us THese words are part of a parable uttered by our Lord Jesus when he came nigh to Ierusalem where they thought he would assume the Regal Power and Reign among them in great Pomp and Glory To prevent this misconceit he puts forth this Parable wherein by the Nobleman he intendeth himself by his Servants all Believers especially the Teachers and Ministers of his Church by the pounds given to them Spiritual Gifts and Graces by his going into a far Countrey to receive a Kingdom his Ascention into Heaven and sitting down at the right hand of Majesty by his own Citizens that tumultuated during his absence the Stiff necked Jews and by consequence all other people that refuse his Government by his return his last coming to Judgment when he shall reward every one according to his works My purpose only obligeth me to insist upon that clause which expresseth the unwillingness of Men to be subject to Christ But his Citizens hated him and sent a Message after him c. In which words take notice of 1. The Crime We will not have this Man c. 2. The Persons guilty His Citizens Joh. 1.11 He came to his own and they received him not 3. The Internal moving Cause they hated him Hatred is a malicious dislike notwithstanding conviction Ioh 14.23 He that hateth me hateth my Father 〈◊〉 They did disclaim and renounce all subjection to Christ though they had enough
proper Lord Psal 119 45. I will walk at Liberty for I seek thy Precepts To will and do things pleasing to our Creator Preserver and Redeemer Again if man have a Liberty it must be such a Liberty as leaveth him in a capacity to pursue his chief good and last end The more we are restrained from this the more we are in Bondage the less the more free Certainly the reasonable Nature is under a defect as 't is restrained and disabled from the Fruition of God or seeking after it For man was made for this end and is so far fettered as he is kept from it but this is little minded all our desire is to live at large and to have none to controul us 3. It proceeds from the Nature of Christs Laws 1. They are spiritual 2. They require self-denial 1. They are strict and spiritual Precepts which require the Subjection of the whole Man to Christ Thoughts Desires Inclinations as well as Actions The Law is Spiritual but I am Carnal saith the Apostle Rom. 7.14 That is it requireth inward Purity as well as external Conformity Now men will rather endure any external Burdens how heavy and hard soever than Christs spiritual Yoak Take for an instance the Pharisaical Institutions and Christs Law For the one 't is said Mat. 23.4 They bind heavy Burdens and grievous to be born and lay them on mens Shoulders They had little Compassion on the People and therefore imposed rigorous and severe Ordinances upon them But Mat. 11.30 Christ saith My Yoak is easie and my Burden is light Yet at that time there were more Proselyted to the Sect of the Pharisees than embraced the Doctrine of Christ Men will part with any thing sooner than their Lusts Micah 6.6 7. Perform costly Sacrifices deny many of the feelings of Nature and all that they may keep their beloved Sins The sensual nature of Man is such that it is loth to be crossed which produceth Prophaneness and Dissoluteness and men ingulph themselves in all manner of sensualities because they are loth to deny their natural Appetites and Desires and to row against the stream of Flesh and Blood So the young man is said to walk in the ways of his own Heart and the sight of his Eyes Eccles. 11.9 But if Nature be to be crossed a little 't is done by some only for a while and in some slight manner and this produceth Hypocrisie Isa. 58.5 To bow down the Head for a day like a Buâ—rush If this will not quiet Conscience we are apt to exceed in outward observances and rigorous impositions or macerating the Body by some by-Laws of our own and this produceth Superstition Col. 2.19 Touch not tast not handle not We place our Religion in abstinence from such Meats or in such Penances and exterior Mortifications and so he bound in Chains of our own making â—hus these three great evils Prophaneness Hypocrisie and Superstition grow upon the same Stem and Root But when Christ requireth us to serve God in the Spirit to subdue the Hâ—art to him this we cannot endure Therefore in all these ways of Religion wherein men walk who would not have Christ to Reign over them you may still observe they check at his spiritual Laws 2 Christ by his Laws requireth self-denial Mat. 16.24 If any Man will come after me let him deny himself and take up his Cross and follow me We are to deny our own Wit and our own Will Our own Wit or Wisdom so faâ— as it is conâ—rary Christianity 1 Cor. 3.18 Let no man deceive himself if any man among you seemeth to be wise in this World let him be a â—ool that he may be wise To condemn our own former Life wherein we so much pleased our selves our own Will For none are longer to be at their own dispose 1 Cor. 6.19 What know ye not that your Body is â—he Temple of the Holy Ghost which is in you which ye have of God and ye are nâ—t your own Now men are so averse from this that it is a kind of a Mâ—racle that any are brought to deny themselves and subject all their thoughts and desires to Christ. I. Vse is Information 1. It sheweth us whence all the Contentions arise which are raised about Religion in the World Some may ignorantly mistake things and some proud Wits may oppose Christs Prophetical Office contradict the Mysteries of our most Holy Faith some may lessen the Merit of his Sacrifice but the most general Errour is Men will not have him to Reign over them All the corrupt part of the World oppose his Kingly Office many that are right in Doctrine are yet Carnal as to Practice They acknowledge the Redemption of Christ and Justification by Faith but will not make straight steps to their Feet and live by Christs Laws I am sure this is the great damning Sin in the Orthodox And as to Doctrine in the reformed part of the World Alas what will it avail you to cry up his Merits while you cannot endure his strict spiritual Precepts This is to set the Saviour against the Lawgiver the Priest against the King 2. It informeth us how much they disserve Christianity that will hear of no Injunctions of Duty or mention of the Law of Faith or of the New Covenant as a Law Besides that they take part with the Caâ—nal World who cannot endure Christs Reign and Government they blot out all Religion with one dash If there be no Law there is no Government nor Governour no Duty no Sin no Punishment nor Reward for these things necessarily infer one another A Governour inferreth a Government and all regular Government is by Law how shall the Subjects else know what is Sin and Duty for Verum est index sui obliqui The Law that stateth Duty doth give us the Knowledge of Sin and without a sanction of Penalties and Rewards all is but an Arbitrary Direction which we may observe or neglect at our Pleasure and no harm or good come of it Now these are horrid and uncouth Notions that stab Religion at the very Heart 3. Iâ— informeth us What a difficult thing it is to seat Christ in his spiritual Throne namely in the Hearts of all faithful Christians The Voice of corrupt Nature is We will not have this Man to Reign over us And till we are brought under the Government of Christ other Lords have Dominion over us as the Prophet speaketh Isa. 26.13 And they will not easily quit their Possession We are ruled by the â—evâ—l the Flesh and the World The Devil and we must be rescued from him before we can be brought into the Kingdom of Christ Col. 1.13 Now there is old Tugging and Wrestling to rescue the prey out of Satans hands The World Christs ransom respected that Gal. 1.4 Who gave himself that he might deliver us from this present evil World And so doth the Application of this Salvation by the Spirit for till we get rid of the
worldy Spirit we are not fit for Christ 1 Cor. 2.12 Now we have not received the Spirit of the World but the Spirit of God So much as the Spirit of the World is deadned in us so far doth Christ prevail upon us So for the Flesh Men are given up to their own Hearts Lusts till God changeth them and care not for God nor Christ and his Salvation bruitish Appetite and Sense governeth them But what will be the issue of these things see Rom. 8 13. If ye live after the Flesh ye shall die Well then to bring us back again to God that we may totally resign up our selves to him you see what a power is necessary to vanquish the Devil and save us from the World and change our own Flesh by his Spirit 4. It informeth us of the reason why so many Nations shut the Door against Christ or else grow weary of him you see frequently Men can bear any Religion rather than Christianity in its power sottish superstitions such as were practised and in vogue among the Gentiles Popery which is palliated Atheism or Gentilism trick'd up in a Christian dress and form half Christianity the form not the power priviledges not the duties The World disputeth it with Christ by inches what 's the reason His Spiritual Kingdom which is not calculated for the interest of the Carnal World and altogether draweth us to an Heavenly Life and State those that submit to it or would speak of it exasperate the World against them as upbraiding their course of Life 5. It informeth us how ill they deal with Christ who have only notional opinions about his Authority but never practically submit to it Many will say we must receive Christ as a King as well as a Priest and Prophet but do we live accordingly Luke 6.46 why call ye me Lord Lord and do not the things which I say Professed opinions unless followed with suitable actions are but a mockage of Christ and a cheat and fallacy that we put upon our selves A mockage of Christ Cui res nomini subjecta negatur is nomine illuditur He that wants the thing signified by the name is deceived by the name They did little honour to Christ who Buffeted Him and Spit upon him and all the while cried Hail King of the Iews so whilest we call him Lord and King but make little Conscience of his Precepts we deny him the honour in deeds which in words we ascribe to him So that a practical sense of Christs Authority and Right to Govern should be deeply impressed upon our Hearts When is it practical when it breedeâ—h an awe upon us and checketh sin As the Rechabites were afraid to transgress the commandment of their Father Ier. 35.6 They said We will Drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall Drink no Wine neither ye nor your Sons for ever So Ioseph Gen. 39.9 when Tempted by his Mistress to lye with Her he repels the Temptation saying How can I do this great Wickedness and Sin against God So all that have a reverence of their supream Lord you shall find that it works upon all occasions if tempted to Fleshly Lusts do this to please thy Flesh They answer as the Apostle Paul Rom. 8.12 We are debtors not to the Flesh to live after the Flesh. If they be assaulted by the Persecutions of the World still they have the authority of the Great Lord If threatned for speaking in his Name and commanded not to speak at all or teach in the name of Jesus as the Apostles Peter and Iohn answered Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God Iudge ye so I dare not obey the Wills of Men or the Inclinations of the Flesh but my Great Lord. If Satan would draw you to any Inconvenience answer as Christ Himself did to Peter dissuading Him from suffering Mat. 16.23 Get thee behind me Satan for thou savourest not the things that be of God but those that be of Men. When there is something that doth constrain within us and urgeth us to a constant obedience For Christ that requireth us to die unto sin doth also require us to live unto Righteousness When the sense of this becomes as an Habit or new Nature in us or the principle of our course of living it puts the Soul upon obedience it constraineth us most powerfully to live in him and to him Col. 2.6 and 10. verse the 6th As ye have therefore received Christ Iesus the Lord so walk ye in him ver 10. ye are compleat in Him and Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his Servants ye are to whom ye obey whether of Sin unto Death or of Obedience unto Righteousness Vse 2. is Exhortation If we would distinguish our selves from the Carnal World let us resolve upon a thorough course of Christianity owning Christs authority in all things 1. If we be to begin and have hitherto stood against Christ Oh let us repent and reform and return to our Obedience Mâ—t. 18.3 Except ye be Converted and become as little Children ye shall not enter into the Kingdom of Heaven 2. Remember that Faith is a great part of your works from first to last Iohn 6.27 Iesus answered and said unto them This is the Work of God that ye believe on Him whom He hath sent All the Grace and Mercy of the new Covenant it is begun kept up and carried on by Faith we are sincerely to believe on Him before we can rightly obey him 3. Your obedience must be delightful and such as cometh from love 1 Ioh. 5.3 For this is the love of God that we keep his Commandments Believers are not called to the Obedience of Slaves nor to be acted only by the fear of Hell but to the Obedience of Sons and Children that you may obey with love and delight Forced motives endure not long fears will abate and then your duty be neglected Love should be as a new Nature and the habitual constitution of our Souls and you should act not as driven to Obedience but as inclined to it and delighted in it Psal. 40.8 I delight to do thy Will O God for this is a Soveraignty not forced upon us â—ut consented unto 4. Your Obedience must be very circumspect and accurate Heb. 12.28 Having received a Kingdom which cannot be moved let us have Grace that we may serve God acceptably with Reverence and Godly Fear A Kingdom may be received either by a King to Govern or Subjects to be Governed a King to Govern Luke 19.12 A certain Nobleman went into a far Country to receive a Kingdom Or Subjects to be governed when we submit to the Sovereign to injoy the priviledges which belong to that Kingdom So we must serve him with Reverence and Godly Fear For boldness in Sinning and coldness in Duty is a depreciation of his Majesty He is
that But so as first that which is necessary to be done by his Man-hood be done for us first the merit of his humiliation was to be interposed before we could be acquainted with the power of his exaltation God took this way partly because we were to be restored in a way contrary to that by which we fell We fell by Pride and we must be restored by humility We would be as God not in a way of blessed conformity but cursed self-sufficiency therefore to expiate this pride God must become like Man take our Nature and suffer in it Once Man in the pride of his Heart attempted to be like God and God by a Mystery of humility became like Man that he might bring Man into a nearer degree of likeness to God Partly because the honour of his justice required it Reconciliation supposeth satisfaction for we are not at peace with God till his justice be appeased And the Spirit of God had not been sent if God had not been at peace with us for this is the token of his friendship And till the Spirit be given to change both our Natures and Estate we have no title to the pardon of sin and Eternal Life Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God Partly because he delighteth to carry on our Salvation by contraries Christ emptied himself to fill all things became poor that we might be rich brought life out of death covered his glory wherewith he would inrich the World under shame and disgrace In the same way that Christ purchased it we obtain it a Christian is tossed with Tempests and yet the peace of God preserveth his Heart He hath nothing and yet hath all things was disgraced in the World and yet approved of God There was nothing stronger than Christs seeming weakness in his lowest abasement he discovered the greatest power of his God-head He satisfied the Justice of God overcame Death and his Fathers wrath triumphed over Satan crushed his Head when he bruised his Heel The Apostle telleth us 1 Cor. 1.25 The foolishness of God is wiser than Men and the weakness of God is stronger than Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish part and the weak part that which in Mans opinion hath least Wisdom or strength in it Nothing is such a glorious act of Wisdom and Power as Salvation by Christ dying Christ abased as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World 2 â—y way of Pattern and Example Christ that came to set open the way to Heaven would also teach us the way to Heaven not only by his Doctrine but Example Christ made himself of no reputation and therefore we should be dead to the reputation and grandeur of the World which is the great diversion and hinderance to the Heavenly Life The Apostle when he bringeth this instance he saith Let the same mind be in you that was also in Christ Iesus Phil. 2.5 This very thing is propounded to our imitation The Son of God had wisdom to chuse right to injoy power to procure the best condition which the World affordeth but yet he chose a mean state of life subject to many afflictions and sorrows Here I shall shew 1. The power of Christ's example in the general 2. What he teacheth us by emptying himself or making himself of no reputation 1. All example hath an alluring power or great force in moving this is the example not of an equal or inferiour but of a great person one far above us This great person is Jesus Christ our Lord the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses and to instruct them in the way 〈◊〉 Life His example is a perfect and unerring Pattern for his Life is Religion exemplified a visible Commentary on God's Word He came not only to restore us to God's favour by his merit but to set us an example 1 Cor. 11.1 Be ye followers of me as I also am of Christ. Then you cannot err if you follow Christ in his imitable actions 2. It is an ingaging pattern Christs submission to a duty should make it lovely to us The Disciple is not above his Lord nor the Servant above his Master If I then you Lord and Master have washed your Feet ye also ought to wash one anothers Feet Iohn 13.14 Shall we decline to follow such a Leader 1 Ioh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Alexander Conqueror of the World atchieved most of his great exploits by his example when hardly beset he would make the first in every danger and desperate action when his Army grew sluggish as laden with spoils of their Enemies he commanded all his Carriages to be fired and when they saw their King devote his rich treasures to the Flame they could not murmur if their mite and pittance were consumed also If Christ had only taught us contempt of the World and not given us an instance of it his Doctrine would be less powerful 3. It is an effectual pattern The Spirit of Christ goeth along with it as well as his Doctrine 2 Cor. 3.18 We are changed into the same Image from glory to glory even as by the Spirit of the Lord. His steps drop fatness He hath left a blessing behind in all the way that he hath trodden before us and sanctified it to us that we may follow after him with comfort 4. It is a very incouraging pattern For he sympathizeth with us in all our difficulties having intendered his own Heart by experience Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our infirmities but was in all points tempted like as we are He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties and will pity and pardon our infirmities 5. The example of Christ will be Armour of Proof against all Temptations The Apostle saith here ver 5. Let the same mind be in you which was in Christ Iesus And in 1 Pet 4.1 For as much then as Christ hath suffered for us in the Flesh Arm your selves also with the same mind If this mind be in you temptations will have little force upon you 2. What he teacheth us hereby 1. Patience under all the indignities we undergo for God's sake in the course of our Pilgrimage 1 Pet. 2.21 It is said Christ suffered for us leaving us an example that we should follow his steps So Heb. 12.2 Looking to Iesus the Author and fiâ—isher of our Faith who for the joy that was set before him endured the Cross despising the shame Let us be contented to be abased for him He descended from Heaven to the Grave as low as he could for us therefore let us
submit to any condition for his glory Some that profess his name will suffer nothing for him If they may injoy him or his ways in peace and quietness well and good but if trouble arise for the Gospel's sake immediately they fall off The most yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel Now to these I will but propound these three considerations 1. If Christ had been unwilling to die for us and suffer for us if the same mind had been in Christ what had been our estate and condition to all Eternity without his sufferings we should have suffered eternal misery If you would not have Christ of another Mind let the same Mind be in you 2. We cannot lose for him as much as he hath done for us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus Christ that though he was rich yet for our sakes he became poor that we through his poverty might be rich 3. We are gainers by him if we part with all the World for his sake Mark 10.29 30. There is no Man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospel but he shall receive an hundred fold now in this time Houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the World to come Eternal Life Oh then do not stand upon terms The same Mind or Spirit answerable to Christ was that of David 2 Sam. 6.22 I will be yet more vile than thus Christ became vile for us made himself of no reputation and shall we be flouted out of our Religion If he had disdained to indure grief and sorrows and stood upon befitting terms what had become of us 2. Humility We are far inferiour to Christ and shall we stand so much upon our reputation Mat. 11.29 Learn of me for I am meek and lowly in Heart Learn of me not to make Worlds or work Miracles but to be contented with the lowest place the meanest service to be any thing and do any thing to bring glory to God and that not out of necessity but choice Mat. 20.28 Even as the Son of Man came not to be Ministred unto but to Minister It is brought to check aspiring or affecting domination in the Church They that love the preheminence would be great and high seem to dislike Christs proceeding especially those that rend and tear all to advance themselves or to grow greater in the World See that magnificent preface to the History of Christ's washing his Disciples Feet Iohn 13.3 Iesus knowing that the Father had given all things into his hands and that he was come from God and went to God Poor Worms that are but three degrees distant from dust and nothing how do we stand upon our terms Christ when his own thoughts were most filled with his own glory doth the meanest office Surely considering Christ's humility we should no more over-value our selves nor desire high esteem with others nor affect preheminence nor undervalue and despise others 3. More exact obedience Christs condescention was a special act of Grace and Love but it was also a signal act of obedience It is so called in the 8th verse He humbled himself and became obedient to death even the death of the Cross. It was done in pursuance of the Fathers command and elsewhere Heb. 5.8 9. Though he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of Eternal Salvation unto all them that obey him By the multiplicity of his sufferings he learned obedience and the impression is according to the Stamp and Seal Christ came to be the Leader of an obeying People 4. Self-denial as well as obedience Preferring a publick Interest the glory of God and the good of Souls before his own glory as God and the Interests of that natural Life that he assumed Rom. 15.3 Christ pleased not himself and Iohn 12.27 28. Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Father glorifie thy name That was enough if God was glorified Every Christian should be thus affected Phil. 1.20 That Christ may be magnified in my body whether it be by life or by death 5 The last lesson is contempt of the World and all the glory thereof Christ teacheth us this lesson by making himself of no reputation two ways 1. The example of his own choice The Lord of Heaven and Earth despised and neglected the glory and riches of this World He passed through the World to sanctifie it as a place of service but chose not pomp of living nor the happiness of it lest we should chuse it as our rest and portion They are not of the World as I am not of the World Iohn 17.16 Those that are dearest unto God must look by crosses and trials to be fitted for another World If a Man say never so much for contempt of the World yet live in the love of it his saying is nothing But Christ would be a pattern of his own doctrine Contempt of the World is a lesson of great consequence Salvation lieth upon it 1 Iohn 2.15 16 17. Love not the World neither the things that are in the World if any Man love the World the love of the Father is not in him For all that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life is not of the Father but is of the World And the World passeth away and the lust thereof but he that doth the Will of God abideth for ever Whether we are high or low full or kept bare it concerneth us all to learn it Though we flow in wealth we should be as having nothing and sit loose from the Creature If we are poor we must count grace a preferment Jam. 1.9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low because as the flower of the grass he shall pass away There is required of all an hearty preparation for when they are not called to a patient enduring of afflictions for Christs Name Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need This is of an hard digestion to a Natural Man Now Christs example is a great help to us to check our worldly desires let us not affect greater eminency in the World than Christ had And to check the vanity of fulness or our carnal complacency that it may not be a snare to us 1 Tim. 5.6 The Woman that liveth in pleasure is dead while she liveth Christ was a Man of sorrows do you Profess Christ and yet are
a memorial of his Death and Passion 1. Reasons why we should now express our Love 2. How we should exercise love in this duty 1. Why. 1. Because his death flowed from his love Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an offering and a Sacrifice to God for a sweet smelling savour Rev. 1.5 Unto him that loved us and washed us from our Sins in his own Blood And therefore we never felt the principal effect of this duty unless we find this love inkindled in us we do not observe it as we ought 2. Because his intent is to convey and apply his love to us It is applied outwardly by the Word and Sacraments inwardly by his Spirit Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us And the Bread that I will give is my flesh which I will give for the Life of the World John 6.51 It is given in pretium in pabulum for price and for food His Blood which was shed for our Redemption now is poured out for our refection to chear our Souls that eating his Flesh and drinking his Blood we may become one Spirit and he may live in us and we in him and that nothing may separate us from his love All the dainties here set before us taste and savour of nothing but love Our Meat is seasoned with love and our drink is squeezed into our Cup out of the Wine-press of Love And God intendeth union Cant. 2.4 He brought me to the banqueting House and his Banner over me was Love Christ conducteth his Spouse in state to the solemn participation of his benefits and receiveth her with a Banner or Canopy This Banner is displayed in the Gospel the whole doctrine of which is to shew us the love of our Saviour towards mankind but then in the Sacrament we are brought into the house of Wine we come to taste of the satisfying and comfortable blessings which are to be found in Christ. 3. If we do not bring love with us we shall not be welcome to God for he that loveth God is known of him Others are not owned in an ordinance but dismissed as they came God will not fail the loving Soul 2. How we should exercise love in this duty 1. In ardent desires of Christ's benefits We can neither live nor die without him therefore we must desire his Grace his Righteousness and Spirit Luk. 1.53 He hath filled the hungry with good things Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to inquire in his Temple 2. In an holy joy and rejoicing in him Cant. 1.4 We will be glad and rejoice in thee Christ hath a special way of communicating the sense of his love to a Believer Now when we are admitted to what we long for we must express our gratitude 3. We must not restrain the benefit to the act of receiving no our future profit is to be regarded that for the time to come we may live to no other purpose in the World but to obey and honour Christ even at the dearest rates We must from henceforth live as those that are the Lords 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again A Sermon on Psalm Lxxxiv 10 For a day in thy Courts is better than a thousand I had rather be a door-keeper in the House of my God than to dwell in the Tents of wickedness IN these words is set forth David's esteem of the Ordinances and Means of Grace Here is 1. A general Proposition A day in thy Courts is better than a thousand 2. A particular Application to the Man of God's own Judgment and Sentiment in the case I had rather be a door-keeper in the House of my God than dwell in the Tents of wickedness The one sets forth the excellency of the thing it self the other David's and in his Person every godly man's sense and opinion of it Things may incomparably differ yet every one hath not the Eyes to see it In the general Proposition the comparison is made with any earthly thing whatsoever In the particular Application to David with the pleasures of sin Both must be considered In the general Proposition A day in thy Courts is better than a thousand i. e. a day or hour spent in thy Worship is better than a thousand spent among worldlings and about worldly business Eternal things and all things conducing thereunto must be preferred before temporal and communion with God above all the pomp and glory of the most splendid worldly condition But then in the particular Application temporal things are considered as enjoyed with sin as also Heb. 11.25 Chusing rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season However there you may observe 1. God's worst I had rather be a door-keeper in the house of my God 2. Sin 's best Than dwell in the Tents of wickedness Where observe I. The Terms in which one Condition is opposed to the other 1. On the one side The meanest lowest Office about God is mentioned to be a Door-keeper or as the Hebrew signifieth to sit at the Threshold A phrase often used to express the Office of the Levites or Sons of Corah who were keepers of the Gates or Thresholds of the Tabernacle 1 Chron. 9.19 and therefore called Porters vers 17. And to these was this Psalm committed for the Title saith it was a Psalm for the Sons of Korah and to encourage them in their Office David useth such an expression He had rather be in the meanest condition wherein he might daily worship God 2. On the other side here was dwelling in the Tents of wickedness that is in the stateliest Habitations of the Great ones of the World wherein wickedness reigneth Possibly he alludeth to the wild Arabians who lived by prey and lived in Tents which were black without and rich within Therefore the Church is compared to Tents of Kedar Cant. 1.5 I am black but comely as the Tents of Kedar as elsewhere he saith God is more glorious and excellent than the Mountains of Prey Psal. 76.4 Preferring God's strength above theirs that dwelt in the Mountains and lurked there for Prey And this suiteth with his condition who in his exile from the Temple was forced to live as a wild Kedaren or Ishmaelite Psal. 120.5 Woe is me that I sojourn in Mesech that I dwell in the Tents of Kedar meaning the Arabian Tents the barbarous People of Arabia that were called Scenitae for their manner of living he then resembled them II. Observe how the Terms are framed to suit
fourth rank is of those things which are evil in themselves and good only by accident in order to some greater good which may be procured by them as War to make way for a lasting Quiet and Peace the cutting off an Arm or Leg to preserve the rest of the Body burning the Harvest to starve an Enemy In a Theological Consideration Afflictions have this use which are not things to be desired and chosen but endured and suffered when sent by the wise God for our good Well now a Christian should love all things according to their value and as they approach nearer to his last end and chief good He valueth all things as they more or less let out God to him the nearer means more than the remote subservient helps Thus he delighteth in the Ordinances more than the Creatures because the Ordinances discover more of God and exhibite more of God to him He valueth Graces more than Ordinances because by the Graces of the Spirit he is brought into more Conformity to God and Communion with him than by the bare formality of a Duty And he delighteth in Jesus Christ more than in Created Graces as being by him nearer to God and God nearer to us Here is the method and order of our value and esteem then First God next Christ as Mediatour next the Graces of the Spirit next the Ordinances next the Creatures and Comforts of this Life 3. A Godly mans Judgment is rectified about the difference between things spiritual and temporal Prov. 23.4 Labour not to be rich cease from thine own Wisdom 1 Cor 2.12 We have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God Psal. 16.7 I will bless the Lord who hath given me Counsel my Reins also instruct me in the night season He counteth that Condition beâ—â— wherein he may be most serviceable to God and best helped to Heaven The natural understanding valueth all things by the Interest of the Flesh for it looketh only to present things 't is the Spirit of the World But one to whom God hath given Counsel he is of another temper seeth things by another light and liveth to another end and scope His End enlightneth him and the Spirit of God enlightneth him The Spirit sheweth him the reality and worth of Heavenly things Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him The Eyes of your Vnderstanding being enlightned that ye may know what is the Hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints There is no Prospect of the other World by the light of a natural Spirit but by Faith 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off A meer naturaâ— man acteth at little a higher rate than a Beast A Beast seeth things before him tasts what is comfortable to his Senses is guided by Fancy and Appetite But the Spirit of Faith maketh a Man live as in the sight of God and under a sense of another World His end enlightneth him for Mat. 6.22 The light of the Body is the Eye if thine Eye be single thy whole Body shall be full of Light When a man hath fixed his end he will the sooner understand his way Finis est mensura mediorum The End is the measure of the means A good end and scope inlightneth and governeth a man in his whole course As a Man's end is so he judgeth of Happiness and Misery If a Mans end be to live well in the World then Happy are the People that are in such a Case If his end be to enjoy God then Happy is the People whose God is the Lord Psal. 144.15 It is a blessed opportunity to be waiting upon him So he judgeth of Liberty and Bondage If his end be to please God then Corruption is his Yoak if to please the Flesh Duty is his Yoak So he judgeth of Wisdom and Folly A carnal man counteth himself wise when he has made a good Bargain then he applaudeth himself Psal 10.3 The wicked boasteth of his Hearts desire and blesseth the covetous whom the Lord abhorreth The Godly Man then counteth himself wise when he has redeemed time for spiritual uses Eph. 5.15 16. Not as Fools but as Wise redeeming the time because the days are evil And the Eunuch when he was instructed by Philip went on his way rejoicing Acts 8 39. Vse 1. If these things be so then it informeth us how chearfully we should pass through our Sabbath Duties Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a delight the Holy of the Lord honourable and shalt Honour him not doing thine own work nor finding thine own Pleasure nor speaking thine own Words c. It followeth naturally from the Point in hand for if a day in Gods house be better than a thousand elsewhere then a Christian should be in his Element when he is wholly at leisure for God His Sabbath time should not hang upon his hands nor should he count this day as a melancholy Interruption Few are of this Spirit they are out of their course Amos 8.5 When will the Sabbath be gone that we may set forth Wheat They are weary of Sacred Meetings and long to have them over that they might follow their gain and satisfie their worldly Humour They make the World and their Gain their great Errand and look upon Attendance upon God as a matter by the by and therefore are soon weary of it Vse II. Let us reflect the Light of this Truth upon our own Hearts have we this love and affection to the means of Grace If we profess it the Truth of it is best known to God but in some measure it should be known to our selves also if we would take Comfort in it Therefore let us a little state it 1. This Affection and Respect to Ordinances is to them as pure to those meetings where God is sincerely and purely worshipped As new born Babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word 1 Pet. 2.2 The new Nature is suited to Gods Institutions As the puking Infant when he sucketh a Stranger doth in Effect say this is not my Mothers Milk Christ is there where he is worshipped in his own way Mat. 28.20 Teaching them all things whatsoever I have commanded you and lo I am with you alway even unto the end of the World The Church hath nothing to do about ordaining or instituting but only about ordering the natural circumstances of Worship 2. It is not the empty formality which the Saints prize but meeting with God Psal. 81.1 2. How amiable are thy Tabernacles O Lord of Hosts my Soul longeth yea even fainteth for the Courts of the Lord
to everlasting Destruction In the former respect we are compared to lost Sheep who when they are once out of the way know not how to find it again Psal. 14.3 They are all gone aside And Isa. 53.6 All we like Sheep have gone astray Swine and other Creatures if they wander all day will easily find the way home again but we are gone astray like Sheep Domini errare per me potui redire non potui Lord I have wandred of my self but I cannot return of my self In the second respect as they are in the way to destruction so we are compared to the lost Son who undid himself and wasted his substance with riotous living Luk. 15.13 So we are lost by reason of Original Sin or the corruption introduced by Adam's first sin Hereditarily derived to us from our first parents Psal. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me And also by reason of actual sins whereby we involve our selves more and more in the wrath and curse of God Eph. 2.1 2. And you hath he quickened who were dead in trespasses and sins Wherein in times past ye walked according to the course of this World according to the Prince of the power of the Air the Spirit that now worketh in the Children of disobedience And v. 3. We were by nature the Children of wrath even as others Take one distinction more Some are lost totally and others totally and finally too All men in their natural estate whether they be sensible or insensible of it are lost totally Isa. 53.6 All we like Sheep have gone astray not one excepted The Elect though for the present they are totally lost yet they are not finally lost But those that still continue in their impenitency and unbelief are both totally and finally lost justly given over and designed to everlasting Perdition and Destruction In which sense Iudas is called the Son of Perdition John 17.12 Those which thou hast given me I have kept and none of them is lost but the Son of Perdition unbelief persisted in is a sign of Perdition Therefore the Apostle saith 2 Cor. 4.3 If our Gospel be hid it is hid to those that are lost Well then such as refuse the Gospel are in an actual state of perdition and while they continue to repel and refuse the benefit of the Gospel there is no hope of them Thus we are really and indeed lost 2. Some are lost and undone in their own sense and feeling All by reason of sin are in a lost state but some are apprehensive of it when the Soul is made sensible of its utter perishing condition and fear of its aggravated punishment by reason of actual sin as the lost Son apprehended his perishing for want of Bread Luk. 15.17 And when he came to himself he said How many hired servants of my Fathers have Bread enough and to spare and I perish with hunger Thus would Christ represent the sensible sinner that is apprehensive of his condition Now such a sense is necessary to prepare us for a more broken-hearted and thankful acceptance of the Grace of the Gospel 1. Because the Scripture speaketh of an awakening before Conversion Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light While we are asleep we are neither sensible of our misery nor care for our remedy but please our selves with Dreams and Fancies but when a Man's Conscience doth rouse him up out of the sleep of sin and awaken him to some sight and sense of his miserable condition he is in a good measure prepared to hearken to the offers of the Gospel and to be afâ—ected with and entertain the Grace of Christ so Psal. 22.27 All the Nations of the Earth shall remember and turn to the Lord first remember then turn They are like Men sleeping and distracted before they do not consider whence they are what they are doing whither they are going what shall become of them to all Eternity 2. Till we are sensible of our lost estate we have not that trouble for sin that hunger and thirst for Grace which the Scripture expresseth every where in the calls and invitations of the Gospel As Mat. 9.12 13. The whole need not the Physician but they that are sick I came not to call the Righteous but Sinners to Repentance And Mat. 11.28 Come unto me all you that are weary and heavy laden and I will give you rest Isa. 55.1 Ho every one that thirsteth come ye to the Waters Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us They that are Heart-whole will not value the Spiritual Physician neither will they that feel not their load care for offers of ease None will prize Bread but the hungry nor come to the Waters but the thirsty nor make haste to the City of refuge but those that see an Avenger of Blood at their Heels Or to devest these things of their Metaphor sin unseen grieveth not that which the Eye seeth not the Heart rueth not it is the hungry Conscience that cannot be satisfied without Christ's renewing and reconciling Grace 'T is the Curse driveth us to the promise and the Tribunal of God's Justice to the Throne of Grace One Covenant to another None do with such sighs and groans mourn and wait in the use of Means till they obtain Mercy as those who have a sight and sense of their lost estate or their sad and miserable case by nature 3. It appeareth by the Types the deliverance of the Children of Israel out of Egypt and Babylon which figured our restauration by Christ. Now God would not deliver his people out of Egypt till they sighed and groaned out of the anguish of their Spirits for their cruel bondage Exod. 3.7 I have surely seen the affliction of my people which are in Egypt and have heard their cry by reason of their Task-masters for I know their sorrows So God delivered them not out of their Captivity of Babylon till they were sensible of their being ready to perish under it Ezek. 37.11 Behold they say our Bones are dried and our hope is lost we are cut off for our parts Now the great truth figured hereby is our perishing condition under the captivity of Sin before the Spirit of Life entereth into us 4. By experience it appeareth that Christ is not valued nor his Grace so highly prized till Men have a sensible awakening knowledge of their own misery and lost estate by reason of sin When sin is sin indeed then grace is grace indeed and Christ is Christ indeed if Men have a superficial sense of sin they have a superficial Faith in Christ. The slight person doth the work of an Age in a breath We are all sinners but God is merciful Christ died for sinners and there is an end both of their Law and Gospel Work If Men have a Doctrinal and Speculative knowledge of sin they have also a
not hear And what will be the issue but the wrath of God and miseries in this life together with the everlasting Torments of the Damned in Hell These are the due effects and punishment of sin Rom. 2.9 Tribulation and anguish upon every soul of Man that doth evil of the Iew first and also of the Gentile Now this must be thought on seriously by every one that will believe in Christ he came to recover us out of these losses many have been recovered and many shall be so but then you must submit to him otherwise the wrath of God abideth on you Iohn 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him 2. Think of the excellency and reality of Salvation by Christ 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save Sinners It is worthy to be credited worthy to be embraced There is in us a defect in point of Assent and also in point of Acceptance if we were perswaded of the truth and worth of this Salvation we would not slight it and neglect it as we do It allayeth our fears and satisfieth our desires Oh then let us receive it with a firm assent and with our dearest and choicest affections It is vile ingratitude that we are no more affected with it if it were a Dream or a Doctrine not suited to our Soul-necessities then our carelesness might be the better excused Usually we talk of it like Men in Jest or hear it like Stale News surely we do not regard it as lost and undone creatures should do that have this onely remedy to free us from eternal Misery or bring us to eternal Happiness nor with that hearty welcome which so necessary and important a truth doth require 3. You have the Means You have the offer made to you Isa. 27.13 And it shall come to pass in that day that the great Trumpet shall be blown and they shall come which are ready to perish in the Land of Assyria and the out-casts in the Land of Egypt and they shall worship the Lord in the Holy Mount at Jerusalem Some apply this to Cyrus his Proclamation for the return of God's own People from their Captivity into their own Countrey to Worship God The Ten Tribes had been carried Captive into the Land of Assyria many had fled into Egypt but the Ten Tribes returned not on Cyrus his Proclamation However it hath a Spiritual meaning and use Others make it an allusion to the year of Jubilee and the Trumpet which then sounded wherein Men were set free and returned each one to his Inheritance and Possession again Levit. 25.9 10. A Type of the Evangelical Trumpet under the Messias whereby God's Elect are called out of their Spiritual Thraldom under Sin and Satan to inherit a share in the Kingdom of Grace Isa. 61.1 2. The Spirit of the Lord God is upon me because the Lord hath anointed me to Preach good tydings unto the Meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives and the opening of the prison to them that are bound To proclaim the acceptable year of the Lord and the day of vengeance of our God to comfort all that mourn Time was when Christ was sent onely to the lost sheep of Israel Mat. 15.24 I am not sent but to the lost sheep of the house of Israel but now to People of all Lands and Countreys Revel 5.9 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 4. If you continue in your impenitency and unbelief it 's a shrewd presumption that you are lost not onely in the Sentence of God's Law but in the Purpose of his Decree 2 Cor. 4.3 For if our Gospel be hid it is hid to them that are lost that is past by as those to whom the Gospel will do no good Certainly such as refuse the Gospel are in an Actual state of perdition lost undone destroyed we speak upon supposition if they continue so they are cast-aways It 's not an immediate absolute prediction we cannot give out copies of God's decrees or seal them up to final perdition but we can reason from the rules of the Gospel Mark 16.16 He that believeth not shall be damned It is not a peremptory sentence but we must warn you of your danger though we do not pronounce God's doom that you are reprobates that may come afterwards But what must we do Directions 1. Do not resist or refuse Christ's help but when the Waters are stirred put in for Cure As we are to wait upon God diligently in the use of Means for the saving of our Souls so we are to entertain and improve the offers and to give serious regard to the friendly convictions and motions of the Spirit of God not smothering or quenching them lest our last estate be worse than the first No water so soon freezeth in cold weather as that which hath been once heated no Iron so hard as that which hath been oft heated and oft quenched Therefore set in with such strivings of the Spirit Christ hath sought thee out and found thee in these preparative Convictions and now he cometh to save thee having made thee sensible of thy Wound let him go on with the Cure if we refuse his help or delay it as Felix Acts 24.25 When I have a more convenient season I will send for thee we lose this advantage Therefore when Christ knocketh open to him when he draweth run after him when the Wind blows put forth the Sails one time or another God meeteth with every Man that liveth under the Gospel so that his heart saith I must be another Man or I shall be undone and lost for ever then Christ cometh to seek after thee and save thee in particular Oh! give way and welcome to his saving and healing Work if you resist this Grace by obstinacy and hardness of heart or elude the importunity of it by neglect and delay you lose an advantage which will not be easily had again and so put away your own mercy 2. Seek an effectual Cure seek not only to be saved from wrath but to be saved from sin he doth not onely procure it for us by his Merit but worketh it in us by his Spirit and giveth a penitent heart as well as absolution from sin Man's misery consists of two parts Sin and Condemnation for sin Man's Salvation therefore must have two parts opposite to these evils Sanctification which is Salvation from sin and Pardon of sin and Justification whereby a Man is delivered from guilt and condemnation These two are inseparable we must have both or none 1 Cor. 1.30 But of him are ye in Christ Iesus who of God is made unto us wisdom righteousness and sanctification and redemption 1 Cor. 6.11 Such were some of you but ye are washed but ye are
sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God Man's Justification is not the cause of his Sanctification nor his Sanctification the cause of his Justification but Christ is the cause of both but yet he is first sanctified then justifyed first we recover his Image then his Favour then his Fellowship Now you must look after both these not to be eased of the fear of Hell onely but to be fitted for God The penitent heart seeketh both 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness He were a foolish Man that having his leg broken should onely seek to be eas'd of the smart and not to have his leg set right again Sin is the Mire that carnal persons stick in and are unwilling to be drawn out of it Therefore you are rightly affected when you seek not the one onely but the other also to have sin subdued as well as pardoned 3. Being Justified and Sanctified you must live to the Glory of God For you were not onely lost to your selves but to God And you must be recovered not to your selves onely but to God also You are redeemed to God Thou hast redeemed us to God Revel 5.9 and this redemption is applied to you Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God You are Mortified to the Law Gal. 2.19 I through the Law am dead to the Law that I might live unto God You are Married to Christ Rom. 7.4 That you should be married to another even to him who is raised from the dead that ye should bring forth fruit unto God In short as we are under the New Covenant we are obliged to live unto God As we are Justified and Pardoned we are incouraged to live unto God As we are Sanctified we have a Principle of Grace to incline us to live unto God And we shall have besides this habitual principle his Spirit to work in us what is pleasing in his sight 4. You must continue with patience in well doing till you come to live with God Till then Christ's salvation is not perfect he hath not saved us to the uttermost nor is our recovery perfect we are not fully cleansed from all sin nor do we serve God perfectly nor injoy full communion with him Here Christ seeketh and there he saveth us indeed here he puts us into the way of Salvation but then are we compleatly saved A wicked Man is gone out of the way losing himself more and more but the regenerate person though he be put into the way yet he is not come to the end of the journey and therefore now we are but expecting and waiting for the salvation of God It is said Heb. 9.28 That unto them that look for him shall he appear the second time without sin unto Salvation Then he will reward all his Faithful Servants that look for him Heretofore he came to purchase Salvation then to confer and bestow Salvation Then Man shall be delivered from all sin and all the sad and woful consequents of sin and that for ever Now this is that we look for and wait for and that in the way of well-doing for when Christ hath sought us out and brought us home we must wander no more Well then being renewed and justified we must wait for the time when we shall be rid and freed from sin and sorrow for ever Vse 3. Is to press us to Thanksgiving that the Son of God should come from Heaven to seek and save those that are lost and us in particular Thankfulness for Redemption and Salvation by Christ being the great duty of Christians I shall a little inlarge upon it 1. Consider how sad was thy condition in thy lost estate You were fallen from God and become an Enemy to him in thy mind by evil works Col. 1.21 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled And were a wretched bondslave to Satan led captive by him at his will 2 Tim. 2.26 And that they may recover themselves out of the snare of the Devil who are taken captive by him at his will And thy work was to pursue vain pleasures sutable to thy fleshly mind Titus 3.3 Serving divers lusts and pleasures running with the rest of the wicked World into all manner of sin Ephes. 2.2 Wherein in times past ye walked according to the course of this World according to the prince of the power of the air the spirit that now worketh in the children of disobedience And all this while thou wert under a Sentence of Condemnation Iohn 3.18 He that believeth not is condemned already And there was nothing but the slender thread of a frail Life between thee and Execution and the Wrath of the Eternal God ready ever and anon to break out upon thee Iohn 3.36 He that believeth not the Son of God shall not see life but the wrath of God abideth on him Surely we that were lost were not worth the looking after now that God should with so much ado and so much care seek to save such wretched creatures Oh how should we be affected with the Mercy Which of you having a servant that run away from you sound and healthy but afterwards is become blind deformed and diseased will seek after him and cure him with costly Medicines and much care and bring him into the Family and receive him with so much tenderness as if all this had not been and yet this and much more is the case between us and God 2. Consider how many Thousands there are in the World whom God hath past by and left them in their Impenitency and Carnal Security under the bondage of sin and the vassalage of Satan and how few there are that shall be saved in comparison of the Multitude that shall be eternally destroyed and that God should call thee with an holy calling and bring thee in to be one of that little Flock that is under that good Shepherds care And that when there is but as it were one of a Family and two of a Tribe that thou shouldst be singled out from the rest and chosen when they are left What meer Grace and astonishing distinguishing Mercy is this Who maketh thee to differ from another And what hast thou that thou hast not received 1 Cor. 4.7 The Lord hath passed by Thousands and ten thousands who for deserts were all as good and for outward respects much better than us We were as deep in Original Sin as they and for Actual Sin it may be more foul and gross And for Dignity in the World many more Rich more Honourable more Wise are left in a state of sin to perish eternally And that thou shouldest be as a brand plucked
possident minores census tulerunt Those that possessed great Estates paid the least Taxes In many great Houses how little is God owned God hath many times more Prayers from a smoaky Cottage than from Great Mens Houses The Revenues of Heaven do more arise from a few poor broken-hearted Christians that have little in the World than from Great Ones that have altogether broken the yoak 3. We must inure the Soul to the thoughts of a change and live in the midst of the abundance of worldly comforts with greater weanedness and looseness of heart As remembring that temporal enjoyments are not our happiness that here God will exercise us with much uncertainty and that surely every Man at his best estate is altogether vanity Psal. 39 5. When we seem most setled to rest secure upon temporal things is but to raise a Fabrick or Structure upon the Ice God can soâ—n remove us not onely by the great remove of death but by many interveening accidents during life when we have surest tenures strongest dwellings clearest air best accommodations how soon can the Lord blast all these things and break in upon us by his Judgments There were two Types Leaven in their Thank-offerings and Dwelling in Booths at the Feast of Tabernacles Deut. 16.13 14. with Levit. 23.42 After they had gathered in their Corn and VVine and their Houses were full of all the Blessings of the Earth then they were to dwell in Tents They that are secure as if above Changes God will soon shew them the vanity of all earthly enjoyments Psal. 30.6 7. In my Prosperity I said I shall never be moved Lord by thy favour thou hast made my Mountain to stand strong thou didst hide thy face and I was troubled No Man ever slept well on a carnal Pillow but his rest was disturbed before his night was spent 4. Be content with God's allowance God is our habitation and doth appoint to us how much or how little we shall have of these comforts He is as to temporal things a larger habitation to some than to others If he be but an hiding-place to us though not a Palace we must be contented Psal. 119.114 Thou art my shield and my hiding-place David took notice of that as a great Mercy VVe are not to seek great things for our selves If we have any tolerable safety or any tolerable condition of life and opportunity of service it is enough The degree of enjoying these Comforts must be left to God himself Promises were not made to suffice Covetousness but to incourage us in our want Heb. 13.5 Let your conversation be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee Purge the Soul from VVorldly desires and then there will be room and place for the exercise of Faith 5. If God be our habitation the heart must not be fixed in the Creature nor diverted from the everlasting enjoyment of him For the present your dwelling is in God himself Now God is enjoyed three ways In the Creature In the Ordinances and in Heaven These three ways of enjoying God must not clash one with another but be subordinate To be satisfied in the enjoyment of God so far as the creature or outward things can let him out to us is a sign of a carnal heart David was otherwise minded His great thing in this VVorld was to enjoy God in his Ordinances See Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple that is to enjoy God in the Ordinances Now those that desire thus to enjoy God in the Ordinances will long to see his Face in Heaven For these are but part of his ways a taste to make us long for more Besides God is never so much so truely an house to us as in Heaven 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens That house should be mainly desired Therefore all that we enjoy here should but quicken our desires after more in Heaven for if God be our habitation he is there all in all Heb. 11.14 For they that say such things declare plainly that they seek a Country and verse 16. Now they desire a better Countrey that is an Heavenly There is our Inheritance which is Immortal Eternal and Undefiled There is our Father and the best of our Kindred If the Creature were onely our habitation then it were good to be here still but since God is we must strive to be there where we shall have most of him And therefore as to the Creature and any outward comforts resulting from thence we must carry our selves as Strangers and Pilgrims The Life of Faith is Heaven anticipated and Heaven is but the Life of Faith perfected Here we must be contented to be Strangers and Pilgrims So was Abraham who had the best right Heb. 11.9 By Faith he sojourned in the Land of Promise as in a strange Country So was David who had most possession Psal. 39.12 I am a stranger with thee and a sojourner as all my fathers were He that had so full a right to an opulent powerful Kingdom not onely when he was chased like a Flea or Partridge on the Mountains but in his full glory and prosperity when he offered many Cart-loads of Gold and Silver 1 Chron. 29.15 For we are strangers before thee and sojourners as were all our Fathers Iesus Christ who was Lord Paramount complains Psal. 69.8 I am become a stranger to my Brethren and an Alien to my Mothers Children He that was Lord of all had neither house nor home He telleth us Iohn 17.16 I am not of this World He passed through the World to sanctifie it as a place of service but his heart and constant residence was not here to fix in it as a place of rest All that are Christ's have the Spirit of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom We pass through but do not inhabit this World Here we are absent from our own Country yea from our God who is our house and home 2 Cor. 5.6 Whilst we are at home in the body we are absent from the Lord. We are at home there where we may enjoy the full of God Our hearts should be still homeward and we should take little and moderate pleasure in the delights that offer themselves in the course of our Pilgrimage and esteem it an honour if we may get a little leave and respite to do any piece of service to God while we are upon our Journey Vse of all To press us to dwell in God This is the happiness and honour of the People of God that they dwell in God and God dwelleth in them He
and comfortable life above all changes but the heavenly-minded and mortified Man But others to what biting cares are they exposed How do they rack their spirits vex their brains and weary their minds and waste the body Psal. 127.2 It is vain for you to rise up early to sit up late to eat the bread of sorrow and so but intangle themselves in a life of misery and labours Who fret at their own disappointments are eaten out with envy at the advancement of others afflicted overmuch with losses and wrongs There is no end of all their labours some have died of it others been distracted and put out of their wits So that you are never like to see good days as long as you cherish the love of the World but will still lye under self tormenting care and trouble of mind by which a man grateth on his own flesh 2. Hurtful as to Grace The Spirit is debased by a carnal aim and made a slave to all sort of sins The love of money is the root of all evil verse 10. Nothing breedeth baseness of mind so much as the love of money Those that make their belly their God are men of an abject spirit such a person can never act with resolution Yet of the two the covetous is the more vile and serveth the baser God Phil. 3.19 Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things For the life and belly for which food is necessary are better than food and yet food for the belly is the best part of riches and that which alone Adam in Innocency stood in need of So that serving so base a God they cannot but be of a base low spirit and so can do nothing worthily in their generation To provide for the Body above the Soul is but to over-value the appendages of a worldly life 3. The result and final tendency of these lusts which drown men in destruction and perdition By destruction is meant death temporal By perdition death eternal Ruine in this World and hereafter eternal damnation drown men as a Mill-stone about his neck 1. Destruction or ruine in this World How many lose their lives to have wherewith to live and live poor that they may die rich Others by aspiring Projects lose all their designed advantages and come to utter ruine The love of the World brought Iudas first to the Halter and then to his own place 2. Perdition or eternal damnation Matth. 16.26 What is a man profited if he shall gain the whole World and lose his own Soul The Soul is lost not in a natural sense so as to be no more heard of but lost in a legal sense A wicked man said He that will not venture his Body is never valiant He that will not venture his Soul never rich But it is a sad venture to give the Soul for a little temporal pelf which we must leave we know not to whom Use 1. It informeth us of a twofold deceitfulness of heart that men are conscious unto The first is this many think they will follow the World as hard as they can for a while and then dream of a devout retirement Thus foolishly do men presume first upon life and then upon grace both which are in God's hands whereas they shorten their days by their inordinate cares and intangle their hearts so that they are in over head and ears in the World drowned in noisom and hurtful lusts that they cannot easily get out again Alas the World is a very deceitful thing if once we are taken in the love of it more and more it will get in with us and steal away our hearts ere we can think of it 2. The next deceit of the heart a-kin to the former is this That if men had such a proportion of estate they should be content with their portion and serve God chearfully Alas when you have it the lust will grow with the possession Covetousness is a fire that encreaseth the more wood you put thereon Eccles. 5.10 He that loveth silver will never be satisfied with silver nor he that loveth abundance with encrease And therefore we should rather seek to bring our minds to our estates than our estates to our minds Be content now with such things as ye have or else ye will not be content hereafter Non augendae res sed minuendae cupiditates We should not seek so much to encrease our estates as to abate our desires We go the wrong way when we think more estate would do it if grace doth not do it As in some diseases non opus habent impletione sed purgatione A man is still hungry though he has eaten enough and still thirsty though drunk enough As in the Bulimy and Dropsie purging is better than impletion in an ordinary Feaver we are not to quench the burning thirst by filling the Patients belly full of drink but to better the heat by purging and opening a Vein So it is not wealth but grace the way is not to encrease our substance but moderate our desires As long as Love terminateth on outward things we shall never be satisfied but still exercised with foolish and hurtful lusts Contentment cometh not from the things but the mind a little grace would shew us that we had enough already to be better satisfied Use 2. This Point will give us satisfaction as to that question Whether we may pray for and desire Riches or any thing beyond Food and Rayment I answer 1. By distinction Outward things are either necessary or sufficient or superfluous The first degree of Riches is to have what is necessary the next to have what is enough the next above that what is more than enough I. Necessary Necessity is either natural civil or religious 1. Natural That which will barely suffice nature and support life tho' meanly hardly These necessities are easily supplied Though our fare be hard and our raiment course yet we may make a hard shift to preserve life This certainly we may desire and labour after For every man must maintain himself as an Instrument of Providence and to see that he be not chargeable to others And if in a fair way of Providence we can get no more we must be content verse 8. Having food and raiment let us be therewith content Though we be but a degree above beggery and extream want it 's more than God owes us and it 's enough to sustain life whilst we lay a Foundation for Eternity 2. Civil Two things are here to be considered 1. Our Estate and Calling An honourable Calling requireth a fuller supply of temporal blessings than a private and inferiour a King than a Subject a Noble-man than one of an inferiour rank Though quoad necessitates naturae they are equal yet quod decentiam status they are unequal Prov. 30.8 Give me neither poverty nor riches feed me with food convenient for me 2. Our Charge A Master of a
Family requireth more than a single person he hath more to provide for viz. Wife and Children 1 Tim. 5.8 If any provide not for his own and specially for those of his own house he hath denied the Faith and is worse than an Infidel 2 Cor. 12.14 Behold the third time I am ready to come to you and I will not be burdensom to you for I seek not yours but you For the Children ought not to lay up for the Parents but the Parents for the Children Prov. 13.22 A good man leaveth an Inheritance to his Childrens Children Iacob Gen. 30.30 When shall I provide for mine own house also Solomon complaineth Eccles. 4.8 There is one alone and there is not a second yea he hath neither Child nor Brother yet is there no end of all his labour neither is his Eye satisfied with riches neither saith he For whom do I labour and bereave my Soul of food This is also vanity yea it is a sore travel 3. Moral For life not lust to cure Infirmities not to cause them to sustain Nature not to pamper it Many pretend they seek a conveniency to be without want but it is to fare deliciously every day to flaunt in Pride to be built up a story higher in the World This is not conveniency but covetousness Nature is content with a little Christ fed a multitude with Barley Loaves and a few Fishes and gave thanks Iohn 6.11 with 23. We may provide for our necessities present future That is reputed necessary which in some short time may have some present use And therefore though a man should be content though after the use of means God giveth him only from hand to mouth yet he may seek a competency for their relief that survive after he is dead he may ask it of God with submission to his will The Sluggard is sent Prov. 6.6 to the Ant that gathereth her meat in Summer and food in the Harvest And Prov. 13.22 A good man leaveth an Inheritance to his Childrens Children A supply of all visible necessities we may ask of God tho' without carking and distrust Hitherto we have spoken but of bare necessity either for supply of Nature or maintaining that good state wherein God hath set us that which is necessary to support Nature or our Vocation and Charge and nothing to spare 2. Sufficient And that we are said to have when we have some reasonable plenty not only slender provisions wherewith to hold Life and Soul together but may be helpful to others and are in a capacity to give rather than to receive This Sufficiency may be asked of God though it be more than bare necessity For it is a condition more happy than that of want Acts 20.35 It is more blessed to give than to receive And maketh a man more diffusively useful in his generation both for the advancing of publick good and the relief of private necessities Eph. 4.28 Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth We are often pressed to works of Mercy and though it bindeth the poor only in affection and disposition of mind yet the acting of this grace is very comfortable And therefore this sufficiency and convenient plenty may be asked so it be with moderation and this sufficiency be judged not by the affection of the covetous but the moderate and sober rate of Christian desires and rather referred to God than determined by our selves As Agur desires God to carve out his allowance not prescribing a measure to him but that which he knoweth to be meet and necessary for us cast your selves upon God's Allowance And if it be asked with submission for it is a temporal promise Deut. 28.11 The Lord shall make thee plenteous in goods in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy ground in the Land which the Lord sware unto thy Fathers to give thee The will to be rich that is here condemned is an obstinate and unsubmissive will 3 Abundance is more than is fit for his place and calling or than he can and will imploy for good uses or without which the life of a Man or his good estate and service in the World may be well preserved The desire of worldly greatness cometh from lust or eager affection to worldly things Men would shine alone Isa. 5.8 Wo unto them that join House to House and lay Field to Field till there be no place that they may be placed alone in the midst of the Earth And argueth diffidence in the Providence of God They would have wherewith to subsist without him And is contrary to the Laws of Christian moderation The King was not to multiply Horses and Gold and Silver Deut. 17.16 17. Whereas our desire of Estate must proceed not from a love of Riches or to make us and ours great but a Conscience of our duty to God that we may be useful and servicable and must be kept within bounds and ever must we maintain our confidence in him 2. I Answer in these Propositions 1. We can lawfully desire no more than we can Pray for For it is a certain rule That those desires and workings of Spirit are unlawful which we dare not express to God in Prayer If we must be modest in our Prayers we should be as modest in our desires and aims Would we say Food and Raiment is not enough we must have a fuller estate so much coming in by the year such Portions for our Children they must be maintained at such a rate c. Durst we fill our Censers with such dross and dung as this is Why then do we cherish such thoughts and desires in our hearts Prayer is but an empty Complement unless it express our desires 2. The Prayers of God's Children are always modest and suited to their trust and great hopes So it was with Agur Prov. 30.7 8. Two things have I required of thee deny me them not before I die Remove far from me vanity and lies give me neither Poverty nor Riches feed me with Food convenient for me And Iacob Gen. 28.20 Jacob vowed a vow saying if God will be with me and will keep me in this way that I go and will give me Bread to eat and Raiment to put on c. Carnal Wretches prescribe God a task which he never meaneth to perform Psal. 78.18 They tempted God in their hearts by asking Meat for their lust 3. The reality of this modesty in Prayer concerning outward supplies is evidenced by the frame of our hearts and the course of our actions 1. The frame of our hearts is seen both in the want and in the enjoyment of our outward things 1. In the want of them If we be content with God's allowance who hath determined to every Man the course of his Service and the bounds of his habitation Act. 17.26 How
the Elect Angels 1 Tim. 5.21 Now which of these are we to understand Not the Evil Angels to be sure for since the Fall they are called Devils not Angels singly without a note of Distinction This was an Holy Desire of an Holy Object of which those damned Spirits are not capable It is a burden to them to think of God and Christ they abhor their own Thoughts of God Iam. 9.19 The Devils also believe and tremble And Christs Presence was a torment to them Mat. 8.29 What have we to do with thee Iesus thou Son of God! art thou come to torment us before the time They cannot please themselves nor find such a delight and full satisfaction in the view of these Truths Therefore it is meant of those good Angels that behold the face of God and Minister in his presence they are beholding wondering and rejoycing at the mysteries of the Gospel There are two kinds of Creatures made after the Likeness of God Angels and Men and they are seated and placed in the two Extremities of the World the one in Heaven and the other on Earth in the Highest and Lowest Story of the Universe that at both ends of the Creation there might be some to glorifie him and acknowledge his Excellencies Alas here with us in the lower part of the World how few take notice of the glorious discoveries of God in any of his Works especially in the work of Redemption So that all Gods Preparations and Expences seem lost as to the Honour and Service which he might justly expect from us But there is another World where this mystery that is so little regarded here is more thought of and better studied even by the Blessed Angels Creatures more excellent and more numerous than Mankind who are always glorifying God and admiring his Excellencies upon this account As we behold the Sun that shineth to us from their part of the World so do they behold the Son of Righteousness from our part of the World even Jesus Christ the Lord in all the Acts of his Mediation 1 Tim. 3.16 Without Controversie great is the Mystery of Godliness God was manifested in the Flesh justified in the Spirit seen of Angels That is beheld with Wonder and Reverence God needeth not to Court us with such importunity he hath Creatures enough to glorifie him ten thousand times ten thousand Angels that stand before his Throne and know more of God than we do and are more ready to praise him II. What The Text telleth us which things that is those things spoken of in the Context 1. The Person of the Redeemer the most glorious Object that can be looked upon or taken into the Thoughts of any Creature The view of this is now our Comfort and will be our Happiness to all Eternity Iohn 17.24 Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me When we are in Heaven on t'other side of the World that will be our Work and our Happiness but it must not be wholly omitted here So the Angels delight in the Person of the Redeemer it is their rejoicing to look upon Christ in whom the Glory of God shineth forth more admirably than in any other of his Works Yea I shall go one Strain higher God himself delighteth in looking upon Christ Prov. 8.30 There was I by him as one brought up with him I was daily his delight in the Hebrew it is day day one day after another God never satisfieth himself enough in this yea God delighteth in Christ as Mediatour Mat. 3.17 This is my Beloved Son in whom I am well-pleased Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteâ—â— It is the ground of his gracious aspect upon us As Holy he delighted in all his Works and was refreshed at the view of them Gen. 1.31 And God saw every thing that he had made and behold it was very good compared with Exo. 31.17 In six days the Lord made Heaven and Earth and on the seventh day he rested and was refreshed Well then this is one thing which the Angels look upon the Person of Christ the most lovely Object to be thought of figur'd in the Mercy-Seat or cover of the Ark who interposed between the Law and God Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation that is Christ Incarnate 2. The way of Redemption verse 11. The Sufferings of Christ and the Glory that should follow And therein the sweet Harmony and Concord between Infinite Mercy and Infinite Justice that both might have full satisfaction This is figured in the Mercy-Seat Gods reconciling himself to Man by Christ Rom. 3.24 25 26. Being justified freely by his Grace through the Redemption that is in Iesus Christ whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the justifier of him which believeth in Iesus 3 Another thing spoken of in the Context is the Grace that should come to us verse 10. Gods keeping familiar Correspondence and Communion with Poor Creatures in and through Christ 1 Iohn 1.3 And truely our Communion is with the Father and with his Son Iesus Christ. The dwelling of our Nature with God in a Personal Union a thing which Angels may wonder at since God abaseth himself to behold things in Heaven or things on Earth Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth His Majesty and All sufficiency is so great that he might justly despise the Angels of whom he standeth in no need Now that he should stoop so low as to look after poor crawling Worms and admit them to such intimacy with himself this Commerce between God and the Inhabitants of the lower World is matter of wondrous delight to the Angels 4. The Mission of the Spirit here just before the Text the Holy Ghost sent down from Heaven and then presently it followeth which things the Angels desire to look into viz. The Copious Effusion of Gospel Grace Before the price was paid when God gave out Grace upon Trust 't was more sparingly dispensed but now more plentifully since the price of Redemption is actually paid The Angels are ascending and descending present with the Churches in their Holy Worship When the Spirit was first poured out the Men that were Conscious to it were all surprized with wonder Acts 2.7 They were all amazed and marvelled saying one to another Behold are not all these that speak Galileans And surely the Angels see cause to glorifie God for his Gifts and Graces bestowed on the Church It was done in the sight of Angels Eph. 4.8 When he ascended on high he led captivity captive and gave gifts unto men compared with Col. 2.15 And having
all at the last day In both these things the Angels are concerned in his conquests as Christ doth confound the wisdom of Men and Devils in maintaining and preserving his Church They are a part of Christ's Army and have a great respect to his Church Heb. 1.13 14. But to which of the Angels said he at any time Sit on my right hand until I make thine Enemies thy Footstool Are they not all Ministring Spirits sent forth to Minister for them who shall be heirs of Salvation They are some of God's Messengers that help to restore and recover Man from the power of the Devil and disdain not the Service Christ appoints them for lost sinners but have a great respect to his Church and the Assemblies of his People 1 Cor. 11.10 For this cause ought the Woman to have power on her head because of the Angels 1 Tim. 5.21 I charge thee before God and the elect Angels For his Triumph with them Christ will appear at the end of the World when he hath won the Field and cometh in Triumph to confound his conquer'd Enemies 2 Thess. 1.7 The Lord Iesus shall be revealed from Heaven with his Mighty Angels These things the Angels pry into so should we Secondly How 1. Accurately and Seriously Usually we content our selves with running cursory thoughts never sit and pause with our selves what manner of Saviour and Salvation this is what is required of them that would be partakers of it and so content our selves with a superficial view without an accurate inspection Slight and shallow apprehensions leave no impression on the Soul The Hen thaâ— often stragleth from her Nest suffereth her Eggs to chill We should dwell upon these things till they produce a clearer Knowledge a firmer Belief an higher Estimation a greater Admiration for this is to resemble Angels Eph 3.18 That we may comprehend with all Saints the depth and length and breadth and heighâ—h all which begets solid comforts when the mind is wholly taken up with other things the soundest Knowledge worketh not 2. Spiritually profitably practically Our business is not so much to know new truths about the Gospel as to know them in a more useful manner Let us pry into these things as the Angels do not to satisfie our curiosity with a little notional knowledge or out of pride that we may pertinently discourse of them or hold up an argument about them but that God may be glorified and admired in the Person of the Redeemer and our Souls delighted for our comfort and quickening and weaned from the vanities of the World ver 13. Wherefore gird up the Loins of your Mind be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. Thirdly Why 1. Because it is an honourable imployment to look into the mysteries of Salvation and to be much conversant about them It will be a great part of our happiness and work in Heaven to behold Christ's Glory Iohn 17.24 Father I will that those whom thou hast given me may be with me where I am that they may behold my Glory All our Faith Hope and Labour tendeth to this The Queen of Sheba took a long journey to behold the Glory of Solomon which did so ravish her that her Spirit even fainted within her and yet that was but an Earthly Temporal Fading Glory But to behold the Majesty and Greatness which Christ our Redeemer hath at the Right Hand of God is the great work which we have to do to all Eternity Therefore now we should busie ourselves about these things that our Mouths may be filled with Praise and Thanksgiving 2. Because it is delightful to Gracious Hearts God findeth a delight in Christ and shall not we There is more in the Gospel than a vulgar Eye taketh notice of or our first apprehensions represent unto us shall Angels wonder at these things joy and delight in these things and shall we slight them Paul counted all things Dung in comparison of the Excellency of the Knowledge of Christ Phil. 3.8 and 1 Cor. 2.2 I determined to know nothing among you save Iesus Christ and Him Crucified Surely unless our thoughts are lawfully diverted or suspended we should think of no other thing Austin cast away Tully quia nomen Christi non erat ibi because the name of Christ was not in it 3. It is useful 1. That all created glory may wax dim and be more obscured in our Eyes their power is nothing their loveliness is nothing in comparison of Christ this should take up thy Soul and draw off thy observation from deluding vanities such as Riches and Honours and Pleasures As the light of a Candle is scarce seen when the Sun shineth brightly so all the tempting baits of the Flesh are nothing when the glories of Christ are considered by us See ver 13. Wherefore gird up the Loins of your Mind and be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Iesus Christ. So for affrighting terrors what are Potentates and Powers to him All authorities and powers lawful or usurped must be subject to Christ 1 Pet. 3.22 Who is gone into Heaven and is at the right Hand of God Angels and Authorities and Powers being made subject unto him This promoteth the joy and constancy of Believers under sufferings 2. To draw out our Hearts after him Iohn 4.10 If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked and he would have given thee living Water Looking after these things is in order to choice Mat. 13.45 46. The Kingdom of Heaven is like unto a Merchant Man seeking goodly Pearls who when he hath found one Pearl of great Price he went and sold all that he had and bought it What are all things in the World if set against Christ and his Salvation 3. That we should converse with him in holy duties with more reverence Heb. 12.25 See that ye refuse not him that speaketh For if they escaped not who refused him that spake on Earth Much more shall not we escape if we turn away from him that speaketh from Heaven Heb. 2.3 How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Now shall we scarce vouchsafe these things a serious thought The Angels are concerned in a way of duty not in a way of benefit It is their duty to worship Christ Heb. 1.6 And again when he brought his first begotten into the World he saith And let all the Angels of God Worship him but not by way of recovery and yet they desire to look into this Glorious Mystery A Sermon on GALATIANS V. 5 For we through the Spirit wait for the hope of Righteousness by Faith IN the context the Apostle perswadeth the Galatians to stand fast in
Faith standeth us in most stead Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then by the one we are freed from the guilt of Sin and so have deliverance from Eternal Death By the other we have not only right but entrance into Eternal Glory What is our whole scope but to be absolved by Christ at last and enter into Eternal Life Finally these two are to be regarded to obviate their mistake who think indeed that Faith and it may be Repentance is necessary to pardon or to dissolve our Obligation to Punishment but not new Obedience But in their place all the Conditions are necessary They think new Obedience is necessary to Salvation or Eternal Life but not to Justification But Salvation is as gracious an Act of Mercy as free and undeserved a Gift as Pardon Rom. 6.23 The wages of Sin is Death but the Gift of God is Eternal Life through Iesus Christ our Lord. Eternal Life is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of God It is as much merited by Christ as the other and therefore as proper a part yea the chief part of the Hope of Righteousness by Faith and that which is only waited for and not injoyed III. What is the work of the Spirit in this business in urging Believers to wait for the Hope of Righteousness by Faith I Answer the work of the Spirit doth either concern the Duties of the new Covenant or the Priviledges of the new Covenant or what is common to them both I begin with the latter 1. What is common to them both He doth convince us of the Truth of the Gospel both of means and end that there is such an Hope and the Righteousness of Faith is the only way to obtain it Now this he doth Externally and Internally 1. Externally and by way of Objective Evidence All the certainty that we have of the Gospel is by the Spirit Acts 5.32 We are Witnesses of these things and so is the Holy Ghost which he hath given to them that obey him And Iohn 15. 26 27. When the Comforter is come whom I will send to you from the Father even the Spirit of Truth which proceedeth from the Father he shall testifie of me And ye also shall bear witness because ye have been with me from the beginning Mark in both these places the two solemn Witnesses are the Spirit and the Apostles the one Principal the other Ministerial the one declaring Doctrine and Matter of Fact the other assuring the World of the Truth of their Testimony The Apostles testified of Christs sayings and doings and the Holy Ghost which came down upon them and the rest that consorted with them and was given in some measure to those that obeyed their Doctrine was an undoubted Evidence that God owned it from Heaven Here was enough to open mens Eyes and to give them a right understanding of his Person and Doctrine that it was of God The Visible Gifts of the Holy Ghost and his powerful working in the Hearts of men in order to their Conversion unto God These admirable Gifts and Graces shed abroad upon men were a Notable Conviction to the World that Christ was a Teacher sent from God to teach men the way to Eternal Life and Happiness This did afford sufficient matter of Confirmation and Conviction by the Spirit shed abroad and poured forth on the Christian Church 2. Internally inlightning their Minds and inclining their Hearts to imbrace the Truth Which maketh the former Testimony effectual So the Apostle prayeth Eph. 1.17 For the Spirit of Wisdom and Revelation in the Knowledge of Christ the eyes of their understanding being inlightned that they might know what is the hope of his Calling and the Riches of the Glory of the Inheritance of the Saints in Light To the sight of any thing these things are necessary an Object a Medium a Faculty As in outward sight an Object that may be seen a convenient light to represent it and make the Object perspicuous An Organ or Faculty of seeing in the Eye Unless there be an Object you bid a man see nothing Unless there be a Medium a due light to represent it as in a fog or at Midnight the sharpest sight can see nothing Unless there be a Faculty neither the Object nor Medium will avail a Blind-man cannot see any thing at Noon-day Now here is an Object the way of Salvation by Christ A convenient light it is represented in the Gospel And the Faculty is prepared for the Eyes of the Mind are opened by the Spirit that we may see both Way and End the necessity of Holiness and the reality of future Glory and Blessedness Alas without this sight we busie our selves about Vanities and Childish Toys and never Mind the things which are most necessary certainly we can have no saving understanding of Spiritual Truths neither what is the Benefit of Christianity or the blessed Condition of Gods People Nor what are the Duties of Christianity so as our Hearts may be held to them or how we may behave our selves as true Believers 2. The Work of the Spirit as to the Duties of the new Covenant He doth not only convince us of the Reality and the Necessity of Christs Obedience and our Holiness but by his Powerful Operation frameth and inclineth our Hearts to the Duties required of us Faith it self is wrought in us by this Holy Spirit for it is the Gift of God Eph. 2.8 And so is Repentance and Obedience Heb. 8.10 I will write my Laws upon their Hearts and put them into their Minds Moses his Law was written on Tables of Stone as a Rule without them but Christs Law on the Heart and Mind as drawing and inclining them to obey it The Renewing Grace of the Spirit of God doth prepare us and fit us and his exciting Grace doth quicken us that we may do what is pleasing in his sight And therefore if we profess to live under the new Covenant we are inexcusable if we do not bestir our selves and accomplish the work of Faith with Power and obey from the Heart the Doctrine delivered to us Indeed the Spirit doth most naturally put us upon spiritual Worship and spiritual Holiness these things agree most with his Being and Nature The observances of the Law were carnal yet as long as Gods command continued the Spirit inclined to Obedience to them But a better Law being enacted by Christ the Spirit that proceedeth from the Father and the Son suiteth his Operations accordingly For he cometh into us as Christs Spirit He shall take of mine and glorifie me John 16.14 All that he doth accordeth with Christ as Christs Will doth with the Father 3. The work of the Spirit as to the priviledges of the New Covenant which are pardon and life 1. As to Pardon he is the Comforter He cometh
true Religion will give rest and quiet to the Soul Thirdly That the Christian Religion doth abundantly provide for true Peace of Conscience and Ease of Mind 1. Because it discovereth the Matter of true Peace 2. The Way how it may be attained 1. The Matter of true Peace is Pardon and Life or sufficient Provision to appease our guilty fears and satisfie our desires of Happiness 1. Man being Gods Creature and therefore his Subject and having faulted in his Obedience and Subjection to him and knowing the Judgment of God counteth himself worthy of Death Rom. 1.32 And this fear of Death and Vengeance that ensueth it is â—o ingrained and implanted in the Conscience that unless some fit course of 〈◊〉 and Justification be propounded and that with good Authority man is 〈◊〉 restless and troubled and knoweth not what to do to get rid of the 〈…〉 Soul Micah 6.7 Shall I give my first born for my Transgression the fruit 〈…〉 for the Sin of my Soul Now the great design which the Scriptures 〈…〉 to set forth a grant of Pardon upon Gracious and Commodious Terms 〈…〉 will but accept of it It is the excellency of the Christian Religion above 〈…〉 Religions Micah 7.18 Who is a God like unto thee that pardoneth Iniquity 〈…〉 by the Transgression of the Remnant of his Heritage he retaineth not his 〈…〉 ever because he delighteth in Mercy If the Question were put to you which 〈◊〉 put to the Spouse Cant. 5.9 What is thy Beloved more than another Beloved What is there in Christ above other Gods of the Nations that you make so much 〈◊〉 about him What is it draweth your Hearts so to love him and cleave to him in the greatest Hazards and Extremities This you might Answer He hath set afoot a pardoning Covenant so suited to the Necessities of Man and the Nature of God that all the World cannot shew the like 2 For the other Matter of our Peace a fit Happiness to satisfie our Desires Man having an Immortal Spirit gropeth about for an Immortal and Eternal good Acts 17.27 or such an Estate in the other World as may comfort him against the labours and sorrows and the frailty and shortness of the present Life All Nations have a conceit of the Immortality of the Soul if at any time they doubt of it they cannot wholly blot the sense of it out of their Hearts Surely all desire it and it would give much ease to their Mind if it might be undubitably made out to them that there is such an Immortal Estate They that fully knew it not were pleased with the shadow of it and sought it in fame they would not have their Memory die with them As those that want Children take Pleasure in little Dogs and Cats so did they embrace a poor Shadow for the Substance To be sure most men die Anxious and when they leap into Eternity they know not where their feet shall light But now it is said 2 Tim. 1.10 That Christ hath abolished Death and hath brought Life and Immortality to light through the Gospel He hath made a clear Revelation of that which was not so certainly known before The Heathens guessed at it sometimes they seemed to see it and sometimes doubted of it as men travelling sometimes see a spire of a steeple before them at a distance and anon they lose the sight of it again and so cannot tell certainly whether they see it yea or no. The Law like a Dumb-man made many signs and set forth Eternity by long Life and Heaven by Canaan But now the Gospel clearly speaketh it out and scattereth all the Mists and Clouds about Eternity 2. The Way how we surely may be made partakers of Pardon and Life and there it telleth us First What Christ hath done Secondly What we must do Christ hath sufficiently laid the Foundation and all that we must do is but to apply what he hath purchased and provided for us 1. What Christ hath done The Word that is nigh thee referreth to things already done for us Christs Death and Resurrection 1. His Incarnation and Death for Christ needeth not to be brought down from Heaven any more He once descended from Heaven and was made Flesh and dwelt among us for a double end Partly to reveal these things to us and the way how to obtain them with sufficient Evidence and Certainty One great Errand that he had in the World was to reveal the Will of God to lost Mankind for their recovery and to bring them to the fuller Knowledge of God and the Pardon of Sins and the Truth of the Unseen World and the way thereunto Luke 1.77 To give Knowledge of Salvation unto his People by the Remission of their Sins And not only so but partly also to be a Mediator and Reconciler between God and Man and lay down his Life as a Sacrifice for Sin and a ransom for Souls Eph. 5.2 Who hath given himself for us an Offering and Sacrifice to God Mat. 20.28 He gave his Life a ransom for many We have both Heb. 3.1 Consider the Apostle and High-Priest of our Profession Iesus Christ. Well then herein lay the Advantage of the Gospel above the Law that required all to be done by us but the Gospel referreth us to things already done for us by another who was sent from God to reveal his Fathers will to us and to redeem us to God He suffered the Penalty due for our breach of the Law there is nothing required of us but our thankful Acceptance and hearty consent to follow Christs Conduct and Direction well then he needeth not be brought down from Heaven any more or descend to help and redeem the World 2. His Resurrection and Ascension For that is the second Question Who shall descend into the Deep to bring up Christ again from the Dead No that needeth not He is risen already and gone again to Heaven to assure us of the Truth of his Doctrine and the value of his Sacrifice and the reality of the other World For he himself is entred into the Glory he spake of and so giveth us a visible Demonstration of the Truth and reality of it And also he is sate down at the right Hand of God that he might apply Salvation to us by his powerful and all-conquering Spirit But it is the Resurrection we must chiefly insist upon for God by raising him from the Dead hath declared him to be a sufficiently authorized Messenger and set him forth to be the Person to be believed in heard and obeyed in his Name When Christ was crucified and buried though a Grave stone was sealed and a guard of Souldiers set to watch it yet Angels appeared and rolled away the Stone and spake to those that enquired after him Yea Christ himself often appeared to his Disciples conversed with them forty days instructed them in things pertaining to the Kingdom of God and then went to Heaven and poured out the Spirit and for an
hansel to the new Gospel by Peters Exhortation three thousand were converted at once and afterwards evidenced the Truth of their Doctrine by Miracles There is no need that Christ should rise again in the Eye and view of all those that would believe in him Here is ground enough in that which was once already done 2. What we must do verse 9. Confess with the Mouth and believe with the Heart that is be really perswaded of the Truth of what is done for us and thankfully own it and acknowledge it to the World resigning up our selves to the discipline of his Spirit whatever it costs us This is all that is required of us But though these two only be mentioned we must understand those things which belong to either of them 1. To begin with that first mentioned If thou wilt confess with thy Mouth There is a Confession both in Word and Deed the one must not contradict the other The Apostle telleth us of some that profess they know God but in works they deny him Tit. 1.16 So it is true of confessing Christ or Holiness of Life Works are a part of Profession or Confession as also Invocation is a branch of this Confession as appeareth by the 13. ver For whosoever shall call upon the Name of the Lord shall be saved Confession then implieth all visible Godliness and Holiness of Life for the Holy Thankful Life is a constant Hymn to God or a practical Acknowledgment of the Benefits we have by â—hrist and so all Christianity is a Confession It is necessary also that this Confession be made in spight of all Persecution and Danger Heb. 4.14 Let us hold fast our Profession In those days believing with the Heart was not so costly as Confession with the Mouth It exposed them to great troubles yet a Christian must be resolute and trust Christ with all Dan. 6.10 Now when Daniel knew that the writing was signed he went into his house and his Window being open in his Chamber toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime 2. So for the other Believing with the Heart implieth not a dead Faith but Operative Iam. 2.20 Faith without Works is Dead Not a cold opinion but such as worketh by Love Gal. 5.6 Not a general Assent but an applicative Faith Gal. 2.20 Who loved me and gave himself for me 1 Tim. 1.15 This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save Sinners of whom I am chief Owning him as our Lord and Saviour Do this and then you believe with the Heart to Righteousness and confess with the Mouth to Salvation That is you are so pardoned that at length you are saved They that could thus take Christ and venture all upon the security of his Word and wholly resign up themselves to God upon these Hopes were in a safe Condition or a state of Peace Fourthly The Gospel so clearly stating these things there is no reason of doubtful suspence All demurring must be upon one of these two Reasons either the Difficulty of the thing or Want of certainty but neither of them is just in this Case 1. Not the Difficulty of the Conditions For believing with the Heart and confessing with the Mouth are easie to be understood and easie to be observed by the Power of the Spirit For the Gospel is the Power of God to Salvation Rom. 1.16 If God will put this into our Heart and Mouth and give what he requireth why should we snuff at these Conditions as unreasonable and troublesome What more reasonable than to own him with the greatest hazard from whom we expect such Benefits as Pardon and Life And to consent to follow his Direction who will bring us out of our Misery to perfect Happiness And to venture all for him who by a condescending Act of astonishing love stooped so low for us It is true Confession may be costly but it is not an impossible thing We should be willing to suffer the loss of all things for his sake Especially when God is ready powerfully to assist and help us Phil. 4.13 I can do all things through Christ which strengthneth me 2. Want of Certainty We do not know whether this be the way of God yea or no I Answer 1. There is no doubt that reasonably can be urged Either this is the way of God or none The way of Heathenism is sottish and fabulous 1 Cor. 8.5 They have Lords many and Gods many And the way of the Iews yieldeth no relief if the Gospel be excluded The way of the Mahometans is ridiculous and beareth no dispute Therefore this is the way or none Obj. But why do you haesitate You did not see Christ in the Flesh. Ans. But we may love him for all that and believe in him though we never saw him 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice He must not be fetched out of Heaven again nor raised from the dead again It is not necessary to our Faith that we should see Christ with bodily Eyes when we have most certain and firm Arguments by which his Resurrection may be proved Obj. But we live not in the Age of Miracles Oracles and Visions which People had in former times Ans. Man is apt to indent with God and to prescribe to God that he may believe upon Terms of his own making Let him now come down from the Cross then we will believe him Mat. 27.42 Can he prepare a Table in the Wilderness Psal. 78.19 If thou be the Son of God command that these Stones be made Bread Mat. 4.3 We are not to think that God should be at our Beck and do what we require Many require new Apostles and Miracles that maketh them turn Scepticks and Atheists We must not prescribe to God how he shall reveal his Mind to men but submit to the way he seeth best and fittest for us 2. There lye more prejudices by far against any way of our own devising than the course God hath taken The People slighted Moses and would hear God himself speak but when it thundred upon the Mount they cryed out Exod. 20.19 Speak thou with us and we will hear but let not God speak with us lest we die We would have Miracles but thereby the simplicity of Christianity is lost and it would lay us open to the jugling tricks of Wonder-mongers and that would be little for our safety We would have one from the dead Luke 16.30 But they are out of the Sphere of our commerce That is no familiar way nor so fit to instil Faith and reduce men to Obedience to God And if we should learn our Religion from Ghosts and Apparitions we should never be free from Delusion Gal. 1.8 But though we or an Angel from Heaven preach any other Gospel unto you than that which we
for God First Let us open this looking First It implieth Faith or a believing the reality of these Invisible things That there are eternal and glorious things to be enjoy'd after this life Certainly an Object though never so glorious cannot be seen without eyes Now Faith is the eye of the Soul without which we can have no prospect of the World to come Therefore Faith is defined to be Heb. 11.1 The substance of things hoped for and the evidence of things not seen Without Faith Reason is short sighted and there is a deep mist upon Eternity 2 Pet. 1.9 Reason is acute enough in discerning what is noxious and comfortable to the present life Good for Back and Belly but it seeth little of any thing beyond this present World so as to quicken us to make any preparation for Death and Eternity The Mind hath no eyes to look beyond the mists and clouds of this lower World but such as the Spirit of Wisdom and Revelation is pleased to give us and cannot believe the reality of the unseen glory 'till in his light we see light Ephes. 1.17 18. Alass The wisest part of Mankind are taken up with Toys and Childish Trifles in comparison of these Invisible things The sweetness of Honour VVealth and Pleasure is known easily by feeling and therefore known easily and known by all but few can see the reality and worth of these unseen things Though Heaven and Glory be talked of in their hearing yet they know it not 'T is quite another thing when it is represented to us in the light of the Spirit None discern the worth of these things but those that have the Eagle-eye of Faith that can pierce above the Clouds to the Seat of the Blessed Faith is like a Prospective-glass by which we see things at a distance Others onely mind things at hand things that may be seen and felt Compare Lumen Fidei the light of Faith with the light of Sense That one degree of light the light of Sense can onely discern things near us present with us and before our eyes Those things which lie out of the view of Sense make no Impression upon them They see nothing but these corporeal things which even Dogs and Horses see as well as they As for Instance That it is good to eat well and drink well and sleep well To be at liberty and enjoy our pleasure or mind our business here in the World and thrive and prosper and do well according to hearts desire But the light of Faith will discover that there is no such danger as perishing for ever no such worth in any thing as there is in Salvation by Christ no such business of Importance as seeking after Eternal Life That all the gay things of Sense are but as so many May games to this happiness All the terrible things in the VVorld but as a Flea-biting All the business of the VVorld but as a little Childish sport at Push-pin in comparison of working out our Salvation with fear and trembling Much of Christianity lieth in opening the eye of Faith and shutting that of Sense Faith can look through all the clouds and changes of this VVorld To those eternal perpetual solid good things which God hath prepared for them that love him and so can the better contemn all those perishing vanities which the VVorld doteth upon This is that which is called in the Text looking and not looking c. The next degree of light is Lumen Rationis Reason can onely guess at future contingencies or at best see things in their causes and that it is probable if nothing letteth that such and such things will fall out but Faith can look through all distance both of time and place and the mist of contrary appearances to things promised with such certainty and sure perswasion as if the things we are perswaded of were at hand Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth John 8.56 Your Father Abraham rejoiced to see my day and he saw it and was glad Still it can believe in hope against hope and see Sun-shine at the back of the Storm and Heaven and Happiness in the midst of deep Afflictions Compare the Lumen Fidei with the Lumen Prophetiae Rev. 20.12 They agree in the common object such things as are revealed by God They agree in the same common nature That they see things future and to come with such clearness and certainty as if they were in being They differ because Faith goeth upon the common Revelation which God hath made to all the Saints in Scripture The other some special Revelation made to certain chosen persons The light of Faith affects the Heart with great joy and comfort The other is usually accompanied with rapture and extasie Yea let us compare it with Lumen Gloriae The Beatifical Vision that worketh a change in Body and Soul 1 Iohn 3.2 This in Soul 2 Cor. 3.18 There we see him Face to Face 1 Cor. 13.12 Here as in a Glass Though we are not so higly affected with the light of Faith yet as truly That nullifieth all sin and misery This exasperateth the Heart against sin and fortifieth it against misery Though the light of Faith giveth not as full an enjoyment of God yet as sure and proportionably affecteth the Heart as if we saw Christ in the midst of his Holiness and Paul with his Crown of Righteousness It puts the Believers Head above the Clouds in the midst of the glory of the World to come Once more this Lumen Fidei is somewhat like that sight which God hath of things Scientia Visionis simplicis Intelligentiae God seeth all things that may be in his own All-sufficiency all things in his own Decree Faith acts proportionably It sheweth all things that may be in the All-sufficiency of God and though it be not sure of the event yet our God is able Dan. 3.17 18. It seeth all things that shall be in the Promises of the Gospel wherein his Decree is manifested it realizeth them as if they were already They have a pledge of the Blessing when they have the Promise Now if we had such a Faith could thus look to things unseen it would produce notable effects A Man would be another manner of Christian Secondly It implieth an earnest Hope as well as a lively Faith Hope implieth Two things First A frequent Meditation Secondly A desirous Expectation 1 Frequent Meditation For Faith is acted by serious Thoughts Carnal Men are described to be those who mind earthly things Phil. 3.19 And again Who mind the things of the flesh Rom. 8.5 As a Man is in the constitution of his Heart so are his musings and meditations For thoughts being the genuine birth and immediate off-spring of the Soul do discover the temper of it But those that
another World they would sooner discern their mistake How miserably will you bewail your selves when you have lost Eternity for poor Temporal things What comfort will it be to you that you have been Merry lived in Pomp and Ease It is better to believe than try To prevent the misery than experiment it Now for means to help you Vse I. Frequent Recollection For thereby you come to your selves Luke 15.17 And when he came to himself he said How many Hired Servants of my Fathers have Bread enough and to spare and I perish with Hunger Many are so busie about their vanities that they cannot find that they are Men or think what business they have to do in the World nor where they must dwell for ever Self-communing would be an hopeful means to undeceive them Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye transgressors And elsewhere the Prophet sheweth what reasonings we should use with our selves Isa. 55.2 Surely this would be one means to wean you from Carnal Vanities and to deaden the Gust and Tast of them to your Souls most men debase their reason to the service of their Appetites and Lusts their pleasure and business is the pleasing and gratifying of the Flesh Rom. 13.14 All their care is to Eat well and Drink well to be well Fed and well Clad and to make a fair shew in the Flesh and live in Worldly Pomp All their business is to gather in provision for the satisfying of their present Lusts they spend their days and cares for nothing else which is that living after the Flesh Rom. 8.13 That sowing to the Flesh Gal. 5.8 which the Scripture condemneth And what is the reason of all this Because they are inconsiderate Never consider whence am I whither am I a going What shall become of me to all Eternity Psal. 119.59 I thought on my ways and turned my Feet unto thy Testimonies They are like Children hunting after Butter-flies and when they have them their gawdy Wings melt away in their Hands and there remaineth nothing but an ugly Worm The Worm of Conscience the Worm of Disappointment Oh recollect thy self is this to make Eternal things our scope 2. Let us often compare together the condition of the present and of the future Life All things that are liable to the view of Sense soon pass away whether Comforts or Crosses The Good and Evil of the present World are soon over accordingly should be our carriage towards them 1 Cor. 7.29 30 31. Now consider how unreasonable it is the Soul should be drawn away by Transitory things from those which are Eternal The things we doat upon are not worthy to be compared with the greatness and duration of those things to which we are invited by the Promises of the Gospel It may be you have Health and Strength and Wealth now but how long will you have it We are not sure of the enjoyment of these things the next day How soon may they be withered The prosperity of the wicked is cut down as Grass withered as the Green Herb Psal. 37.2 But things unseen will be yours to all Eternity God is an everlasting Portion Psal. 73.26 My Flesh and my Heart faileth But God is the strength of my Heart and my Portion for ever Christ's Redemption is an everlasting redemption Heb. 9.12 He entred in once into the Holy place having obtained Eternal Redemption for us God and Christ will be yours to day and will be yours to all Eternity Those things which are seen if they do not perish may be taken from you Mat. 6.19.20 We are not sure to get it but you are sure to leave it Iob 1.21 But these other things cannot be taken from you Luke 10.42 One thing is needful and Mary hath chosen that good part which shall not be taken from her The Devil cannot and God will not take it from you 3. Improve your experience of the vanity of this World Psal. 119.96 I have seen an end of all perfection but thy Commandments are exceeding broad Vain light Hearts pass over these things and get no profit by them They find the Creature vanity and vexation of Spirit yet run out as greedily after it as they did before Psal. 49.13 This their way is their folly yet their posterity approve their sayings They are sensible of the folly of their Ancestors but are not mended by it they have Eyes to see but not an Heart to see Deut. 29.2 3 4. Ye have seen all that the Lord did before your Eyes in the Land of Egypt unto Pharaoh and to all his Servants and to all his Land The great Temptations which thine Eyes have seen the Signs and those great Miracles yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to Hear unto this day 4. Be sure when you are tempted to revive this meditation upon your Hearts That things seen are Temporal and things unseen are Eternal As 1. When any Temptation cometh to draw your Hearts to give contentment to the Flesh for a season As for Instance when you are tempted to please your Eye your Taste your Sensual Desire or to wrong your Souls for Wealth and Honour remember these are not Eternal Pleasures Riches Honours And shall I dare run the hazard of wronging God or my Soul for a little present satisfaction Leave my fatness and sweetness to rule over the Trees What! hazard Eternal things for Temporal trifles 2. When tempted by the bitterness of the Cross to relent in Gods Cause Say as Basil's Forty Martyrs that were kept naked in the open Air in a cold Night to be burn'd next day Sharp is the cold but sweet is Paradice Troublesome is the Way but pleasant is the end of the Journey Let us endure a little cold and the Patriarchs Bosom will soon warm us Stephen saw Heaven opened and that fortified him against the Showers of Stones from the People Act. 7.51 'T is for such a season 5. Beg the light of the Spirit 'T is necessary for us both with respect to things seen and unseen 1. Seen That we may apprehend the vanity of the Creature Psal. 90.92 So teach us to number our days that we may apply our Hearts unto Wisdom Psal. 49.4 I will incline mine Ear to a Parable I will open my dark saying upon the Harp David is describing the vanity of Worldly prosperity And also to see things unseen Eph. 1.17 18. That the God of our Lord Iesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him The Eyes of your Vnderstanding being enlightened that ye may know what is the Hope of his â—alling and what the Riches of the Glory of his Inheritance in the Saints Our Wisdom Natural is Carnal and Sensual Iam. 3.15 Either for Riches Pleasures or Honours Prov 23.4 Labour not to be Rich cease from thine own Wisdom Reason catereth for the Body
True Wisdom is from above 6. Do not only seek the light of the Spirit but wait for his renewing Grace that you may make things unseen your felicity and portion Iohn 3.6 That which is born of the Flesh is Flesh and that which is born of the Spirit is Spirit Naturally there is in us a foolish inordinate desire after the Dignities Honours and Pleasures of the World But we should earnestly desire the New Birth 1 Pet. 2.3 As new born Babes desire the sincere Milk of the Word that ye may grow thereby 1 Joh. 5.4 Whatsoever is born of God overcometh the World And 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these ye might be partakers of the Divine Nature That we may have a deep sense of and respect to the other World 7. Think often and seriously what a value Eternity puts upon things small much more upon things great in themselves 1. That Eternity puts a value upon things in themselves small whether good or evil evil as what a Torment would an Everlasting Tooth ach be Tho' the pain be not very great nor mortal yet the Eternal length and duration maketh it intolerable So in things good if a Man might have a Cottage but for an hundred years he would prize it more than to have liberty to walk in a Glorious Palace for one day so that things which are eternal do much more excel those things which are temporal though there be otherwise a difference between the things themselves As the Tooth-Ach is not a Mortal disease but every Man would die presently rather than live under an everlasting Tooth-Ach A Cottage is not to be compared to a Palace yet the Inheritance of a Cottage is much better than the liberty of a walk in a Palace for an Hour or a Day A small thing is greatned by Eternity much more a greater Well then since things unseen do so far exceed things seen and the one are Temporal and the other Eternal why should Man be so foolish and perverse as to prefer the one above the other Whatever hurts is but a flea-biting whatever delights is but a May-game The good and evil of the World is not to be compared with the fore-taste of the good and evil of the World to come Horrors of Conscience or Joy in the Holy Ghost Horrours of Conscience Prov. 18.14 The Spirit of a man will sustain his Infirmity but a wounded Spirit who can bear Joy in the Holy Ghost 1 Pet. 1.2 Whom having not seen ye love in whom though now you see him not yet believing ye rejoice with joy unspeakable and full of Glory Horrour of Conscience is a greater pain than any pain And joy in the Holy Ghost is a greater joy than any joy now Eternity cometh and addeth a greater weight to it as to the horrours of the Wicked or the joys of the Blessed If these horrours be so burdensome what is it to lye under them for evermore If we cannot sleep one whole Night as to a man in a Fever a Night is an Year though he lie in a soft bed How do we long for day How tedious is it then to lie under Eternal darkness and to despair of ever seeing day more So for the joys of the Blessed If a day in Gods Courts be better than a thousand elsewhere What 's a Month what 's an Year what are an hundred years what 's six hundred what a thousand what 's Eternity Every thing in the other World as it is great so 't is Eternal there is an Eternity in the evil part of it The Bodies of men are Eternal their Souls Eternal the fire never goeth out for the fewel never ceaseth the Prison in which they are kept is Eternal the Torment is Eternal because the Judge is Eternal and his Sentence shall never be reversed Heb. 10.31 So the Joys as they are unspeakable and glorious so Eternal The Crown of Glory is an Incorruptible Crown 1 Pet. 5.4 The Inheritance an incorruptible Inheritance The Vision of God is not by Snatches but Everlasting the fruition of God is uninterrupted all is great and all is Eternal 2. This must be seriously considered by us and often and deeply If we did so what help should we then have against Temptations It would make us obey Gods Commandments more chearfully subdue the desires of the Flesh and make us more ready to every good work to consider that Eternity ensueth That Everlasting wo and weal is in the Case Meat well chewed nourisheth the more but being swallowed whole breedeth Crudities burdeneth the Stomach and defileth the Body so to hear of Eternity and swallow it without Rumination and due Consideration maketh these things lose their force so that they do not excite our Diligence nor break the force of Temptations Oh that they were wise and would consider their latter end Deut. 29. And my People do not consider Isa. 1.3 'T is our Carelessness and Inconsideration that undoeth us We read in Story which also hath been repeated in a late instance But Originally it is recorded of Agrippina and Nero That when a Prodigal Prince had given away a huge summ they laid all the Money in an heap before him that he might see and consider what he had given away to bring him to retract or in part to lessen the grant So 't is good for us to consider what we lose in losing Eternity what we part with for these vile and perishing things Invisible things if they are small yet they are Eternal but they are great and Eternal too But these other things are small and Temporal Eighthly Consider How certain and sure these Invisible things are which lye in the other World There wanteth nothing but this to strike the Temptation dead which ariseth from temporal things for since these Invisible things are greater and more durable why should they not prevail more with us The Reason is we See Feel Taste the one but the other lye out of sight in an unknown World and so we doubt of them or our perswasions about them are very weak But to Check this disease consider what help is offered to you 1. By the Light of Nature which sheweth it may be 2. The Light of Christianity which sheweth it shall be 1. The Light of Nature will offer proof enough to make us more serious than ever we have been For 1. If there be not a World to come and a state of Invisible Happiness and unseen Glory why is it that such a conceit hath been rooted in the Minds of Men of all Nations and Religions Not only Greeks and Romans but Barbarians and People least civilized Herodotus telleth us that the Ancient Geâ—es thought their Souls perished not when they died but went to Tamolxis And Diodorus Siculus of the Egyptians that their Parents and Friends went to some Eternal Habitation And the Modern Heathens but newly discovered hold the Condition of Men and Beasts different that
they subsist after Life and have a Being is their firm Perswasion And therefore are wont to assign to the dead part of the goods which they possessed And Acosta telleth us that in Peru they are wont to kill some of their Slaves to attend the dead in the World to come Thus in a manner all Nations have received this Tradition from hand to hand from their Ancestors and the nearer to the first Original of Mankind the more clear and pressing hath been the conceit hereof Lapse of time which decayeth all things hath not been able to deface it out of the Minds of Men who though they have been gradually depraved and degenerated according to the distance by which they have been removed from their first Originals yet they could never blot out the sense of an Estate after this Life An universal Tradition is some Argument when there can be no solid and indubitable Reasons brought to convince it of falsity Now such is this spread throughout the Universe and with extream forwardness received of all Nations and hath born up against all the encounters of Time and constantly maintained it self in the midst of so many Revolutions of Humane Affairs by which many other things were lost 2. All men have believed that there is a God and very few doubted but that He is a Rewarder of Virtue and Punisher of Vice Now neither the one nor the other is fully accomplished in this World even in the Judgment of those who have no great Knowledge of the Nature of Sin nor what Punishment is competent thereunto Therefore there must be some state after this Life in which this retributive Justice of punishing the Bad and rewarding the Good shall be manifested For here Providence seemeth to be darkned and the World is offended with the Calamities of the Good and Prosperity of the Wicked 1 Cor. 15.19 If in this Life only we have Hope in Christ Iesus we are of all men most miserable 3. If there be an end of man when he dieth Why is man afraid of Torments after Death Heb. 2.15 Deliver them who through fear of Death were all their Life-time subject to bondage Men fear Deaâ—h not as a natural Evil as it terminateth our present Comforts but as a Penal Evil as it is an Entrance to unknown Sorrows 1 Cor. 15.56 The Sting of Death is Sin and the Strength of Sin is the Law What 's the Reason of these stings of Conscience which are never so sensible and quick as when they approach near Death or behold themselves in some imminent danger What are these but presaging fears which anticipate miseries after this life If there were an utter end of men these troubles should in Reason then vanish But this is the Time when these Alarums are redoubled and those Tempests increase their Violence 2. The Light of Christâ—anity doth much more discover it That 's properly a Doctrine of things unseen That telleth us of a Prison where are the Spirits of Wicked men 1 Pet. 3.19 Of a Palace or Mansions in our Fathers House where are the Spirits of Just men made perfect Heb. 12.23 On the one hand it telleth us of a Worm that never dieth of a Fire that shall never be quenched Mark 9.44 On the other side of Joys that are at the right hand of God for evermore Psal. 16.11 That Christ died to free us from the wrath to come 1 Thess. â— 10 And purchased Heaven for us 1 Thess. 5.10 And is gone to Heaven to seise upon it in our Name Iohn 14.2 3. Having first left a sure Promise of Eternal Life to all that believe in him 1 Iohn 2.25 Which â—romise was outwardly confirmed by divers Miracles accompanying them that went abroad to make this offer in his Name Heb. 2.3 4. Inwarâ—ly in the Hearts of his People by giving them the first fruits of this Everlasting Estate in their Union with himself Col. 1.27 And the Joys of his Spirit which are therefore said to be full of Glory 1 Pet. 1.8 These are Truths interweaved throughout the whole Body of Christianity Now discourse but with your selves 1. Parâ—ly concerning the thing it self Partly 2. Concerning the certainty of your Hope 1. Concerning the certainty of the thing it self Is the whole Scripture false The Gospel a Fable Are all the Oracles of the Prophets the Doctrine of Christ his Miracles Resurrection Ascension but a Dream Were they all deceived that followed Christ upon these Hopes That took such pains in subduing the Flesh And hazarding their Interests freely upon the Hopes of another World Are the wisest sort of men the World ever saw Fools All the Ordinances of Christ a customary Superstition Is Grace a Fancy The Joys of the Spirit Delusions or phantastical Impressions These rejoicings and foretasts of the Children of God a meer Deceit and Imposture Surely it cannot be that all this Solemnity should be used to establish a vain Conceit 2. Excite and work up your own Faith and Hope Is there not a state of Blessedness reserved for me in the Heavens Invisible and Glorious things which I am bound to seek after Thou hast not Possession but thou hast the Grant the Deed of Gift sealed thou hast the Conveyance to shew Gods own Word and Promise to assure thee Yea 't is not nudum pactum God hath given thee the Earnest of a greater summ 2 Cor. 1.22 Who hath also sealed us and given the Earnest of the Spirit in our Hearts What should I do then but look for it long for it and earnestly seek after it Use II. Is for Reproof 1. To the Incredulous and Unbelieving to whom all Invisible Things seem a Fancy Scoffing Atheists they will not believe there is an Heaven or an Hell till they see them In the face of the Visible Church there may be such and in the latter times there shall be many such 2 Pet. 3.4 But in Hell there are none such because then matters of Faith are matters of feeling and to their bitter cost they find the Truth of what they doubted of To these I shall say God hath always tried his People and distinguished them from others by respect to things not seen Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he condemned the World and became Heir of the Righteousness which is by Faith By this he condemned the World at his costly Industry and care to frame an Ark but whilest he provided for his safety they perished in their Sins Must every thing be seen before we fear it or hope for it Why then do men provide for time to come so long before hand Why for Old-Age in Youth Why for Winter in Summer As the Industry of the Ant is recommended for our Imitation Prov. 6.6 7 8. Go to the Ant thou Sluggard consider her ways and be wise Which having no Guide Overseer or Ruler provideth her Meat in
good God and have some taste of his bounty It is said Psal. 145.9 The Lord is good to all and his tender Mercies are over all his Works He is good to all Creatures much more to all men the wicked not excepted though some men are but as a wiser sort of Beasts as they cater more for the Flesh and wholly value their Happiness by the Body and the Interests of the bodily Life They shall not want Invitations to lead them to God though they love their Bodies above their Souls yet they shall not want Arguments to love God who giveth them food and gladness and fruitful Seasons and plentiful Estates and many of these common Mercies which point to their Author and discover their End Acts 14.17 Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness These Mercies where they are bestowed argue not a good People but a good God 2. That he may reward some good in them and mortifie the remaining evil in his People by Afflictions None shall be a loser by God they that cannot tarry for the Heavenly Reward shall have a Temporal one such as they prize and affect Mat. 6.2 Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have Glory of Men Verily I say unto you they have their Reward So for Prayer verse 5. and for Fasting verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have signifieth an acquittance or discharge they acquit God of other things they have a reward suitable to their affections and their work their affections are altogether upon Temporal things The Spirit of an Heir and the Spirit of an hired Servant differ An Heir can patiently tarry till the Inheritance falleth but an hired Servant must have wages from day to day or from quarter to quarter So worldly men must have something in hand they have not a lively hope of Blessedness to come and cannot tarry for the Eternal recompence So suitable to the Work which is external a meer out-side Duty so is their Reward proportionable Nebuchadnezzar did God some service and God had his Reward for him inlargement of Greatness and Empire Ier. 27.6 And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon my Servant So Ezek. 29.18 19 20. The Word of the Lord came unto me saying Son of Man Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus Every Head was made bald and every Shoulder was peeled by carrying Baskets of Earth to fill up the Channel between it and the main Land yet he had no wages nor his Army for Tyrus for the service which he had served against it Therefore thus saith the Lord God behold I will give the Land of Egypt unto Nebuchadnezzar King of Babylon and he shall take her Multitude and take her Spoil and take her Prey and it shall be the wages for his Army I have given him the Land of Egypt for his Labour wherewith he served against it because they wrought for me saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labours and Toils Mal. 1.10 Who is there among you that would shut the Doors for nought Neither do ye kindle fire upon mine Altar for nought God's service is good service even to those who do but outwardly and grudgingly perform it Levites and Porters had their allowance and superficial work meeteth with an External Reward 3. To shew that these are not the chief good things by which his special love is manifested unto us God will not now govern the World by sense but by Faith and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God and are not perfect demonstrations of his love and hatred nor can a Man judge of his acceptance with God by his outward condition nor should we quarrel with the Wicked about their outward condition which are their portion not ours Eccles. 9. 1 2. No Man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the Righteous and to the Wicked For these things are promiscuously dispensed without any difference evil things to good men and good things to evil men Josiah died in Battles as well as Ahab Is Abraham Rich So is Nabal Is Solomon VVise So is Achitophel Is Joseph honoured by Pharaoh So is Doeg by Saul Hath Demetrius a good report of all Men 3 John v. 12. So had some false teachers that complied with Men's Lust's and Humors Luk. 6. 26. Wo unto you when all Men shall speak well of you Had Caleb Health and Strength Josh. 14. 11. So have VVicked ones Psal. 73. 4. There are no bands in their death but their strength is firm Hath Moses beauty So hath Absolom 2 Sam. 14. 20. Learning and VVisdom is given to the Egyptians as well as to Moses Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life Gen. 25. 17. as well as Isaac Gen. 35. 29. Is greatness and powerful Reign given to David So to Infidels so that nothing hence can be concluded To bring us to look after more distinguishing mercies these are given to others as well as to his Children II. VVho are those carnal men to whom God will give no more than carnal felicity In the General those that chuse these things for their Portion Men have according to their choice THY GOOD THINGS chuse and have It absolutely holdeth good in Spiritual things Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her But it is not always so in carnal things tho' many times it is here a Man may chuse and not have they that chuse worldly greatness and the wealth and credit of the VVorld cannot always have their choice God denieth it to some in mercy that they may look higher But sometimes he giveth it to others in wrath God giveth them their Hearts desire in Judgment These are their good things the only things suitable to their Hearts the VVorld is all they care for let God keep his Heaven and his Spirit to himself It is good to observe what our Heart calleth ours As Nabal 1 Sam. 25.11 Shall I take my Bread and my Water and my Flesh which I have killed for my Shearers And Laban to Iacob Gen. 31.43 These Daughters are my Daughters and these Children are my Children and these Cattle are my Cattle and all that thou seest is mine A Carnal Man with a lively gust and rellish calleth these things his things A Godly Man owneth them as coming from God and referreth them to him 1 Chron. 29.14 All things come of thee and of thine own have we given thee VVell then how just is God in
may have Heaven at last The trial will rather lie here for here it pincheth the sorest if you can sell all for the Pearl of Price Matth. 13.44 If you can take joyfully the spoiling of your goods Heb. 10.34 If you faint not but bear up with hope and patience under all pressures and afflictions 2 Cor. 4.16 17 18. For this cause we faint not but though our outward Man perish yet the inward Man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal You can be contented and choose rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season Heb. 11.25 God puts us sensibly to the trial which are our good things the recompence of reward or our present interests III. The misery is great before Death at Death and after Death First Before Death upon a Two-fold account First Because of the uncertainty of their happiness Prov. 23.5 Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they flee away as an Eagle towards Heaven They may be gone or we may be gone Luke 12.20 Thou fool this night thy Soul shall be required of thee They are called uncertain riches 1 Tim. 6.17 A Man can never dwell securely in an house built upon the Ice and he that hath not made sure of a better portion than the World can yield to him he is upon the brink of Hell and everlasting destruction In short a broken Cistern will soon fail and deceive those that look for refreshment in it Death and the Grave will soon put an end to all their happiness if it should continue with them so long They are posting apace to their eternal misery and one moment puts an end to all their joy for ever Secondly Because Prosperity is a Plague and a snare to a wicked Man and the greater his prosperity is his snare is the greater Psal. 69.22 Let their Table become a snare before them and that which should have been for their welfare let it become a trap When God suffereth Mens corrupt affections and suitable Temptations and Objects to meet it is a snare to them as Iudas that was a Thief had the bag Iohn 12.6 The carnal heart is the more intangled and besotted the less they are restrained from the desire of their hearts As the Sea turneth all things that fall or flow into it into salt-water so do they make all their Mercies an occasion unto the flesh So that in the very heighth of their prosperity they are but miserable as sin is the worst misery of all It is worse to be Nebuchadnezzar among the Beasts than to be Daniel in the Lion's Den the one was the fruit of his own madness the other of the violence of others Elijah was poor and Ahab was rich Who was the more miserable Man So Paul that Holy Man was in prison and Nero at the same time Emperour of the World Who was the happier Man think you And in whose case would you be of Nero the Emperour or Paul the Prisoner Christ that gave his Spirit to the rest of the Apostles gave the Bag to Iudas Riches and the Bag are not in such esteem with Christ but that the basest of his followers may have them in keeping and under their power Now whose lot would you choose that of Iudas or of the rest of the Apostles Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate he that made a Fish pay him Tribute could as well have made Men do so he that Multiplied the Five Loaves could have increased his stock at pleasure He that built the World could have built himself stately Palaces but when he was rich he became poor for our sakes 2 Cor. 8 9. That he might sanctifie holy Poverty in his own Person and honour it by his own example and teach us that sin is misery but grace is happiness and preferment whatever our external condition be And therefore he usually cuts his own People short that he may prevent their snares and impediments when wicked Men live in plenty but certainly the Rich wicked Man is in a worse condition than the Godly Man who is kept low and bare as a Child may be strictly dieted for his health while the Servants are left to a freer and larger allowance More particularly 1. Riches are apt to breed Atheism and Contempt of God 2. They are not so broken-hearted as others to see their need of Christ. 3. If they take to the serious Profession of Religion they cannot hold it 4. It makes Men apt to take up their rest here 5. They are apt to wax proud and scornful and impatient of Reproof 6. They grow wanton and sensual 7. The more rich they are the more they are wedded to a worldly Prosecution See Sermon on Mark 10.23 in this Volume Secondly At Death The Approach of it openeth our eyes and maketh our vain conceits vanish Our imaginary happiness is soon at an end and as we are entering into the other world our Mirth beginneth to be Marred and though formerly we onely thought these to be the good things and desired these things and delighted in these things and placed all our confidence in these things yet we now see they cannot stead us in our extremity All our worldly advantages will afford us no solid hope when death cometh upon us Job 27.8 What is the hope of the Hypocrite though he hath gained when God taketh away his Soul If the carnal designs of wicked Men succeed and God answers them according to the Idol of their hearts whatever presumptuous dreams they had before approaching death is the great Touchstone of Mens hopes He is not really willing to die but God taketh away his Soul by force Luke 12.20 This night thy Soul shall be required of thee Jer. 17.11 He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool That is he shall appear to be so in the judgment of his own heart VVell then if you choose wealth ease pleasure credit for your portion and happiness you are not sure to get it but if you do get it you are sure to leave it All that the VVorld can afford you shall be taken from you you must go naked out of the VVorld as you came naked into it The VVorld will cast you off in your extremity and the despairing Soul must bid a sad farewel to all the comforts you doated upon and laboured for and delighted in All your cup of pleasures is now drunk up and there is no more left Honour and Company and Sports and Pomps
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
and happy Wisdom will teach us to live for ever And in her left hand riches and honour all good Things in this World so far as not to hinder us of the Things of a better World shall be vouchsafed to us 3. The third Argument is in the Text the Pleasantness of Wisdom which is added to sweeten the Difficulties in attaining to it or pursuing after it or exercising the Virtue of it in the regulation of our Lives and Actions It is hard to get it and then to exercise it but it is recompenced with an answerable Sweetness Her ways are ways of pleasantness and all her paths are peace Where note 1. The Subject Ways Paths The general Course or particular Duties which Wisdom prescribeth 2. The Predicate Pleasantness Peace They are not only pleasant but safe they are accompanied with spiritual Sweetness and produce solid Tranquility in the Mind of Man Doctr. That the Man whose Actions and Ways are guided by Heavenly Wisdom enjoyeth true Peace and Delight I. For stating the Point 1. By Wisdom is meant the Heavenly Doctrine revealed in the Word of God especially the Gospel or Salvation by Christ. For this is called The wisdom and power of God 1 Cor. 1.24 And it is said the Holy Scriptures through faith in Christ Iesus do make us wise unto salvation 2 Tim. 3.15 He is a Fool that is wise to other things and is not wise to the saving of his Soul for he is wise in Trifles and neglects necessary Things Well then the Ways and Paths of Wisdom are the Ways and Paths of Faith and Holiness Faith is necessary to solid Rejoycing For 't is said 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of glory And Rom. 15.13 The God of hope fill ye with all joy and peace in believing And Holiness concurreth necessarily for it is not only a godly Man's Duty but his Delight and it is rewarded with Joy and Peace 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world Some degree of Comfort followeth every good Action before our full and final Reward we have the solace of a good Conscience during our Service 2. That these Delights are not Carnal Delights but Spiritual Man is ever inviting himself to some Delight the oblectation of his Mind cannot lye idle but usually consults with Flesh and Blood in choosing his Delights and careth for the Body more than the Soul But bodily Delights and pleasing the sense were our old Slavery Titus 3.3 Serving divers lusts and pleasures These draw down the Mind and dull our Desires and Endeavours towards better things therefore here we need not use the Spur but the Bridle and must refrain our selves because these Delights corrupt the Mind and such a kind of Peace is not the quiet and repose of the Soul in God but the numbness and deadness of Conscience carnal Security not a true Peace But the Delights and Peace which Wisdom inviteth us unto are chaste and rational such as innoble the Soul and raise it to God and do not put it in Vassalage to Sense When our Joy runneth out in a Spiritual Channel there is no Excess in it no Snare by it The Pleasures of Sense are base and dreggy but these are Heavenly and Spiritual 3. It supposeth that the Man be renewed and recovered out of the common Apostacy For while a Man remaineth in it the Beast rideth the Man and nothing is sweet and pleasant but what gratifyeth sensual Appetite Regeneration and change of Heart is necessary to taste the Pleasures which are in the Paths of Wisdom For nothing is pleasant to Men but what is suitable to their Natures And we use to say that one Man's Pleasure is anothers Pain Distempered Souls are not capable of this Peace and Delight for every Man's Gust is according to his Constitution Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Therefore the carnal Man that is wedded to his vain Delights is an incompetent Judge of the Pleasantness that is in the Paths of Wisdom Will he that is wholly addicted to the Flesh ever judge that there is more delight in the Exercises of Godliness than in the foolish Pastimes of the World That it is better to be mourning for Sin than rejoycing in the Creature and that the Congregation yieldeth a more solid Pleasure than the Theatre and that it is better to be mortifying the Deeds of the Body by the Spirit than to court the Senses If his Judgment may be convinced he will never yield to it in his Practice He doth not live by these Rules and Measures II. Let me now prove that the true Peace and Pleasure is no where else to be found but in obedience to Heavenly Wisdom 1. I prove it from the matter of this Peace and Joy and that is Wisdom heavenly Wisdom which leadeth us to Faith in Christ Love to God and an holy and heavenly Life And what is the consequent of these Things but the Pardon of all our Sins the assurance of the Love of God and the lively foresight and foretaste of endless Glory and Blessedness 1. The Wisdom that cometh from above doth teach us Faith in Christ as the whole Scripture manifesteth Acts 10.43 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins Well now can any Man be truly chearful till his Sins be forgiven Alas if Conscience were but a little awake in the midst of all his Mirth he would see a sharp Sword hanging over his Head by a slender thread and that all his Jollity is but like dancing about the mouth of the bottomless Pit into which he is tumbling every moment Nay let him stifle Conscience as much as he can yet he can never totally get the victory of it For he hath his Pangs and Qualms and hidden Fears if you dig him to the bottom and stinging Remorses of Conscience which though not always felt are soon awakened No this Man can never be truly merry Suppose none of this as yet ever felt yet this you must grant That he cannot be a Man recollect his ways or use any sober consideration why he came into the World and whither he is a going which every one that weareth the Heart of a Man should sometimes do but his Trouble is revived such Trouble as soureth his Contentments and puts a damp upon all his Mirth On the other side a Man that hath made it his business to enter into God's Peace by Jesus Christ and is humbly and broken-heartedly suing out his Pardon in his Name and hath the justice and faithfulness of God engaged to him that so doing he shall be pardoned hath not this Man true and
Psal. 17.14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose Belly is fill'd with the hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Men are dazled with the splendour of Worldly Happiness and think it a fine thing to be well fed and well clad and well attended but this is all for them and theirs and shall we Envy them for this That they have more for Back and Belly than we have a little pomp of living especially when such great things be provided for us in Christ. Alass what is a more plentiful Table to the Everlasting fruition of God The Pomp of the World to the Honour Christ will put on us at the day of Judgment when he shall be admired in his Saints The favour of Princes to seeing God face to face Vain Glory to Everlasting Glory Their momentary Pleasures which pass away suddenly as a Dream to that Everlasting pleasure at God's Right hand A little Decking and Adorning of the Body to be satisfied with his likeness and to walk with God in White 2. Present Enjoyments Here I take in the notion of the Text his secret is with the righteous There is some difference what should be meant by the secret of the Lord. Sometimes it noteth 1 Spiritual Illumination or the knowledge of God's Will Psal. 25 14. The secret of the Lord is with them that fear him he will teach them his Covenant They know more of God's mind than others do and they know it not only Literally but Spiritually That is by the lively light of the Spirit not Disciplinarily Now this is a great favour that God doth so love them that he doth admit them to his Arcana Iohn 15.15 I have called you Friends for all things that I have heard of my Father I have made known to you 'T is a greater Evidence of God's Friendship to understand his Counsel in the Word and to be acquainted with the Mysteries of Godliness than all the Success Power and greatness of the World Christ gave his Spirit to the rest of the Apostles but his Purse to the Son of Perdition Some have Knowledge and Eminent Gifts others Wealth and Honour yea though they which increase Knowledge increase Sorrow yet the knowledge of a despised hated truth though it expose us to sufferings is better than to flourish in opposition against the ways of God through our ignorance obstinacy and blind prejudice And will you that are directed in the way of Salvation advanced to know God and the tenour of his Will far more than the Blind Carnal Careless World Envy them that are only acquainted with Christianity as a Report or Tradition calculated and formed to to a Worldly Interest 2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions God helpeth them to interpret his Providence better than others called the secrets of Wisdom Iob. 11.6 And should the Saints whose Graces make them so sharp and Engaged that know more of God's mind than others in these very dealings which are so troublesome and offensive to them should they envy the Oppresâ—or and be so discontented to suffer a little that have more skill than others to look into God's ways and consider the course of his proceedings 3. Secret may imply the visible Blessings of God's Providence so 't is said Iob. 29.34 The secret of the Lord was upon my Tabernacle The singular Love God bore to him did preserve him and did guide him and his Family and made all his Affairs prosper Psal. 31.20 God shall hide them in the secret of his presence When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries yet there is a secret guard upon them and they are kept the World knoweth not how Now should such that are hedged round about with the guard of a secret Blessing leave their refuge for the defence of a little Interest in the World which God hateth and can soon blow upon Psal. 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty 4. Secret may note the intimate familiarity that is between God and them and that inward Consolation which they have with God in a course of Holiness which is hidden from the World 1 Iohn 1.7 But if we walk in the light as he is in the light we have fellowship one with another John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self to him Many secret Refreshings visits of Love expressions of Grace are bestowed upon them Now have such any cause to envy others They that walk with God meet him at every turn are so often comforted and quickned by the manifestations of God and the influences of his Grace Psal. 17.15 As for me I will behold thy face in righteousness The Psalmist preferreth his present condition before the greatest happiness of carnal men because he had opportunities of beholding the Face of God or enjoying the Comforts of his Presence This is as if a Child fed with Manchet should envy a Slave for being fed with the Bread of Sorrows 3 The Nature and mischievous effects of this envy For 't is not so tame an evil as the world doth imagine 1. It disposeth to fretting or murmuring against God's Holy Providence Psal. 37.1 Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Prov. 24.19 Fret not thy self because of evil men neither be thou envious at the wicked It notes a certain taxing of God's Providence as if he did not rightly Govern the World 1. It tempteth to Apostacy from God's ways to the ways of the wicked That 's in the Text clearly Envy not the oppressor and chuse none of his ways implying that this emulation of their Happiness will draw you to cry up a Confederacy with them and to enter into their Lot and Net Prov. 24.1 Be not thou envious against evil men neither desire to be with them When we admire their Happiness it secretly inticeth our Hearts to take share and lott with them A Man is perverted by this Envy it weakneth our fear of God our value of Spiritual Blessings expectation of things to come and diligence in God's Service 3. It implieth and includeth many ill Principles which tend directly to the weakning of Faith Hope and Piety 1. It implyeth or includeth this Principle or Opinion That the felicity of a Man consisteth in these external good things which the wicked enjoy which is an error destructive to Godliness For change a Man's
is in his Heart And those that are either contriving Sin or musing upon Vanity will bewray themselves in their Speeches 6. That familiar Converse with those whose Hearts are nothing worth will little tend to our profit but rather to our hurt For to this end is it spoken by the Holy Ghost to direct us in the choise of our company They that have the Spirit of Grace are most likely in their Discourses to minister Grace to the Hearers and should be most acceptable to those that have the same Spirit and can savour Spiritual things If we are as in a prison when we are in good company who use Gracious Talk 't is none of the best signs Our Souls are grown out of rellish with Spiritual and Heavenly things if such kind of Discourse doth not please us Surely this is the company that is most likely to be most fruitful and profitable to us Prov. 20.15 The lips of knowledge are a precious Iewel But in vain and idle company what can you meet with but vanity and that which is little worth A Trifle not a Jewel Impertinency Levity Folly Immodesty Worldliness Pride is all that you can gather from others and we have too much of this our selves already Depraved Nature needeth no helps to deprave it more but all the means of Cure that can be used Prov. 10.21 The lips of the righteous feed many but fools dye for want of knowledge Surely then it will be our Wisdom to be intimate with those that discourse of Holy things where you may have something of value but nothing but idle Talk is to be expected from them whose Hearts are nothing worth II. The Reasons 1. Because they are not furnished with those Graces which do serve in munimentum ornamentum or emolumentum which may serve to defend their own Souls or be delightful in the eyes of God or make them profitable to others and those are Faith Hope and Love They never felt the quickning virtue of Faith nor were wrought by it to the true love of God and an Holy and Heavenly Mind Those that were never acquainted with the virtue of Faith and the power of Divine Love and the quickning efficacy of an Heavenly Hope certainly they have base dead poor and unworthy Spirits and can do no eminent thing for God in the World nor for the Salvation of their own Souls I prove it from the use of these Graces they are in munimentum for Defence 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an Helmet the hope of salvation Rom. 13.12 Let us put on the Armor of light Grace is our sure Defence against the Teint of the sensual ignorant and brutish World These have a Spirit that carrieth them to God and Divine and Heavenly things and so are clarified and purified from the dregs of Sense Faith purifieth Acts. 15.9 Purifying their heart by faith Love purifieth 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the truth through the Spirit unto unfeigned love of the Brethren see that ye love one another and Hope purifieth 1 Ioh. 3.3 He that hath this hope in him purifieth himself even as he is pure Again these Graces serve in Ornamentum for Ornament to make us amiable in the sight of God and Men and therefore Holiness is called an Ornament of great price and the righteous are called the excellent ones of the earth Psal. 16.3 Whereas the wicked are called vile persons Psal. 15.4 And Prov. 12.26 The righteous is more excellent than his neighbor He hath an Heart which others have not and a Spirit to which they are strangers And it is said of Daniel that he had an excellent Spirit found in him Dan. 6.3 Certainly there is not such a noble Spirit in the World as that of a true Christian. Again they are in emolumentum utilitatem for profit These things are given us to profit others 2 Pet. 1.8 If these things be in you and abound they make you that ye shall not be barren nor unfruitful in the knowledge of Christ Iesus our Lord. Now fruitfulness is for the Honour of Christ and the good of others they shall make you a Man can have no Rest or Peace in his Soul till he be useful and fruitful and they cannot satisfie themselves with doing a little good but still they must do more for these Graces do mightily enlarge the heart of a Man that they are not satisfied unless they take all occasions of promoting the Glory of God and the good of Souls Faith working by Love and Hope constraineth them 2. They are byassed with carnal Affections and Inclinations which fill their Minds with vanity or are seasoned with the wisdom of the flesh so that all they speak and do hath a Tang of it therefore their Spirits are slight drossie sensual Take in all the operations of the Soul they study to please the Flesh they value all things by the interests of the Flesh. But because Thoughts are principally intended here as the Fountain of our Speeches I shall only instance in them And 1. I take for granted that the wisdom of the Flesh is that which inclineth and disposeth us to savour and rellish the Pleasures Honours and Profits of the World These are the three baits 1 Iohn 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life And the wisdom of the flesh suiteth with them Iam. 3.15 This wisdom descendeth not from above but is earthly sâ—nsual devilish 2. The operations of our Minds are either 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discourses and Reasonings 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musings and Imaginations or 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrivances and Devises and the Hearts of carnal and unsanctified Men are wholly taken up about these things 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Debates and Discourses of their minds are of no value and tend to no serious and profitable use Certainly Mens Affections have an influence upon their Opinions and their Opinions have an influence upon their Thoughts Therefore those who make the flesh their principle rule and end they have in their hearts many corrupt Principles and Opinions about the things of God and against the being of God Psal. 14.1 The fool hath said in his heart there is no God that it is folly to deny present advantages for a future and unseen Happiness 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him That there is no profit in serving of God Iob 21.15 What is the Almighty that we should serve him Or what profit shall we have if we pray to him That the ways of God are grievous and unequal Ezek. 18.25 Yet ye say the way of the Lord is not equal That they shall do well enough Deut. 29.19 And it come to pass when he hears the words of this
how miserable a thing it is to have a drossy unsanctified Heart even though your Life should be never so blameless Now the Spirit of God calleth upon us to shew our selves Men Isa. 46.8 Remember this and shew your selves men bring it again to mind O ye transgressors And if you will never sit alone and commune with your selves about these weighty Matters your Condemnation is just Motives to quicken us how much it concerneth you to get your Hearts sanctified 1. Because of the two great Competitors God and Satan how earnest they are for the Heart It is God's Choice Prov. 23.26 My son give me thy heart This is that which God craveth and every good Man should say Lord I give it unto thee It pleaseth God to hide our Hearts from one anothers knowledge but he seeth them whether they be kept in a right frame yea or no. Men are incompetent Judges of the Heart therefore they look to the outward appearance but God's Eye is upon the Heart 1 Sam. 16.7 Man looketh unto the outward appearance but the Lord looketh on the heart Psal. 41.6 Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom If we have a wise and understanding Heart a choice and excellent Spirit On the other side it is that which Satan striveth for most the greatest Contest between God and Satan is who shall have the Heart of Man As Acts 5.3 Why hath Satan filled thy heart to lye to the Holy Ghost So Luke 22.3 Then entred Satan into Iudas Then he gets into the Man when he gets into the Heart Iohn 13.2 The Devil having now put into the heart of Iudas to betray him This is the Castle the Enemy would surprize he maintaineth his Interest there by vain and sinful Thoughts 2. The importance of the Heart as to our Speeches and Actions it is Fons Actionum ad extra the Fountain of all our outward Actions we bring every thing out of the Heart Matth. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The Tongue Eyes Hands and Feet are but Instruments to execute the motions of the Heart The Prophet cast Salt into the Spring to cure the brackishness of the Water 2 Kings 22.21 And it is Terminus actionum ad intra the principle of our internal Actions Rom. 6.17 Ye have obeyed from the heart the form of doctrine which was delivered you Means 1. Earnest Prayer to God Psal. 51.10 Create in me a clean heart O God and renew a right spirit within me God beginneth to us that we may imitate him Deut. 5.29 O that there were such an heart in them that they would fear me and keep all my commandments always Psal. 86.11 Unite my heart to fear thy name The Heart naturally is scattered to vain Objects 2. Treasuring up the Counsels of the Word Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Prov. 6.20 21 22. My son keep thy fathers commandments and forsake not the law of thy mother Bind them continually upon thine heart and tie them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 3. Serious Caution that bad Principles be not rooted in us Heb. 3.12 Take heed lest there be in any of you an evil heart of unbelief in departing from the living God 4. Watching against vain Pleasures which render it brutish sottish frothy and stupid Hosea 4.11 Whoredom and wine and new wine take away the heart The generosity bravery and spriteliness of the Heart 5. If gotten keep it Prov. 4.23 Keep thy heart with all diligence Our first business is to get an Heart worth the keeping a vain Heart is better thrown away than kept When the Heart is renewed and changed keep it pure and loyal to God First get out Sin then keep it out We keep it by a constant watchfulness over the Senses Iob 31.1 I made a Covenant with my eyes why then should I look upon a maid Over the Thoughts Prov. 15.26 The thoughts of the wicked are an abomination to the Lord. Over the Affections and Passions Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts 6. Increase it to a Choice an excellent Spirit 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given to us of God 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound mind A Sermon on Acts x. 34 35. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons But in every Nation he that feareth him and worketh righteousness is accepted with him THese Words are Peter's reply to Cornelius who sent for him to hear the Gospel from his mouth For the entertaining of this Message both Peter and Cornelius were aforehand prepared severally by God Peter by a Vision Cornelius by an Oracle So much ado was needful to gather in the first Fruits of the Gentiles In the Words take notice of two Things 1. Peter's acknowledgment of his former Mistake Vers. 34. 2. His assertion of the positive Truth which he learned by this Providence Vers. 35. First In the acknowledgment of his former Error you may observe three things 1. The Preface or Introduction Then Peter opened his mouth and said Prophane Spirits cavil at this Expression as needless For how could he speak say they without opening his mouth But they mind not that it is an Hebraism frequently used in Scripture concerning them that are about to speak any thing weighty upon mature deliberation As of our Lord Christ it is said Matth. 5.2 He opened his mouth and taught them saying So Psal. 78.2 I will open my mouth in a parable Prov. 8.2 I will speak of excellent things the opening of my mouth shall be right things To open the Mouth is to speak considerately prudently confidently Would to God that those that scoff at these things would never open their Mouths to worse purpose 2. The means of his Conviction Of a truth I perceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is used of those that are apparently convinced and perswaded to change their Opinion The Latines would express it A vero vinci to be overcome by the Truth it self Peter once thought that it was unlawful for a Man that is a Jew to keep company with or go to one that is of another Nation as he himself expresseth it Vers. 28. But being prepared by his Vision and now convinced by the Words of Cornelius he perceived the contrary 3. The Error That God was a Respecter of Persons or had so confined his Respect to the Jewish Nation that
took our Natures though the Crime of our first Parents had made it hateful to God and the consequent Miseries shewed it was not to be valued He that was a Judge of would become a Party and appear for us and answer in our Nature what might be required of us 3. It supports against the Terribleness of God's Majesty How can Men dwell with God Stubble with devouring Burnings If our Nature be taken into a personal Union with God it rendereth it more reconcilable to our Thoughts God incarnate born of a Virgin carried in the Womb rocked in a Cradle sucking of a Breast growing up by degrees going up and down and doing good when dying on the Cross lying in the Grave it mightily abateth our Fears 4. Against the pollution of our Natures which is so ingrained that it cannot be easily wrought off His own holy Nature is a Pledge of the Work of Grace He that separated our Nature in his own Person from all the pollution of his Ancestors he can purifie our Persons and heal our Natures how polluted soever So many as there are in the Story of Christ's Nativity Mat. 1. so many Miracles there are of Grace in that he prevented the Infection conveyed by such and such a one 5. Against the Mindlesness which Unbelief supposeth to be in God of Human Affairs especially of the Calamities of his People Now Christ hath taken the Communion of our Natures and Miseries as a pledge and sign of his Pity Heb. 2.17 He was made like his brethren that he might be a merciful and faithful High-priest He would intender his Heart by Experience and inure himself to all our Sorrows 6. Against the doubt of Strangeness and that he will take no notice of our Request being so remote from him We may with the more confidence go to him with whom we communicate in Natures There is a natural Bond between him and us we are of the same Stock and Substance 7. Against the fear of Arrogancy in the assuming of the Priviledge of Adoption Surely he will bestow this Priviledge on a returning Sinner For if he be not ashamed to call us Brethren God will not be ashamed to be called our God Heb. 11.16 5 Use. Think of this for your Comfort We have an Unity with Christ in Nature that we may be encouraged to look after the Gifts which he dispenses that we may be one with him in Spirit We may the more chearfully come to him because he took our Nature for this end and purpose especially does this concern you that come to the Lord's Table The Meat that is set afore you is the Flesh of Christ his Humane Nature is the Food of your Souls It 's not enough that Christ the Son of God was partaker of our Flesh and Blood but we must also be partakers of his Flesh and Blood i. e. There must be a true Union and Communion with that Flesh and that Body and that Blood which Christ assumed into his Person and delivered up to Death for us all For Christ as the Son of Man in our Flesh is Head of the Mystical Body of which we are Members The Humane Nature is the Cistern in which the Spirit dwells without measure and of whose Fulness we all receive Grace for Grace that is the Temple in which the fulness of the Godhead dwells bodily the Tree of Life whose Leaves heal the Nations In this Temple must we dwell into this Tree must we be grafted that we may become one with him and live by him So the Apostle tells us Eph. 5.30 For we are members of his body of his flesh and of his Bones That is not only of one nature with him which is common to them with all Mankind but as Members of one Mystical Body with him Not as God but as God-man We all draw our Spiritual Life and Nourishment from those things which Christ has done in our Flesh. For this end was the Lord's Supper instituted that we might be partakers of the Flesh and Blood of Christ not only of Bread and Wine but Flesh and Blood it self How so Not with our Mouth and Teeth but Spiritually by Faith with an hungry Conscience and Spiritual desires That which we do receive is not only the benefits which flow from Christ but the very Body and Blood of Christ That is Christ himself Crucified As none can be partaker of the Virtue of the Bread and Wine to his Bodily sustenance unless he do first receive the Substance of those Creatures so neither can any be partaker of the benefits arising from Christ to his Spiritual relief except he first have Communion with Christ himself We must have the Son before we have Life 1 Iohn 5.12 He that hath the Son hath Life and he that hath not the Son hath not Life and we must eat him if we will live by him Iohn 6.57 Well then this is our great business to be partakers of Christ. Now in partaking of Christ we begin at his Humane Nature his Flesh and Blood Iohn 6.53 His Cross and his Death His Body and Blood 1 Cor. 10.16 The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ Christ as dying becomes fit Food for Hungry Sinners So only is he suitable to their necessities Certainly the hunger is not that of the body for a Meal but that of the Conscience for a Saviour In this sense the flesh profits nothing but the spirit quickens Iohn 6.62 A man is not better nor a jot the holier nor the further from the second Death if he had filled his Belly with it 'T is a Spiritual eating by Faith that brings quickning and Life an applying of Christ as a Saviour in our Nature Well then His Flesh was given as the price of Life Iohn 6.51 The Bread which I will give is my flesh which I will give for the life of the world This is the first receptacle of our Spiritual Life and being laid hold on by Faith is the Conduit to convey Life to us But the Author of all is his Spirit being and dwelling in us That same Flesh and Humane Nature of Christ which was offered up a ransom to justice is also the Bread of Life for Souls to feed upon tho' the quickning Efficacy and Virtue flow from the Godhead to which his Flesh is united 2. Doctrine That Christ having taken our nature upon him is not ashamed to accept and acknowledge us for Brethren What cause of shame there might be in it we intimated before in the Explication Notwithstanding our meanness and unworthyness and his own glory and excellency Divines observe That he never giveth his Disciples the title of Brethren but after his Resurrection before Servants little Children and Friends were their usual designations But then expresly he calleth them Brethren Servants Iohn 13.13 14. Ye call me Lord and Master and ye
before the endless fruition of God Now he is Sanctified when his worldly Love is cured and he is brought back again to the Love and Obedience of God Those that are Healed of the over-love of the World are Sanctified as the inclinations of the flesh to worldly things are broken 2. Why this Appropriation 1. Because the Relation is only reckoned to those that have benefit by it Now none but the Sanctified have benefit by Christ's Incarnation As Christ told Peter Iohn 13.8 If I wash thee not thou hast no part with me Without this Soul washing Men can prove no Interest in Christ. This is the great evidence If no Interest in him no Communion with him no share in the Inheritance purchased by him and so it doth them no good to hear of a God in their nature Alas if the secure world did mind this they would more seriously study Holiness and not so easily presume on the Grace of God in Christ. 2. Because there the Relation holdeth of both sides Christ is born of a Woman and they are born of God Iohn 1.13 And he is a Kinsman doubly ratione incarnationis suae regenerationis nostrae as Macarius He taketh Humane Nature and we partake of the Divine Nature 2 Pet. 1.4 They that have not this new Birth the Kindred is not reckoned to them It is between Sanctifier and Sanctified There is a conformity between Head and Members of the Mystical Body an unity of Nature Spiritually as well as outwardly The Sanctified are of one as well as the Sanctifier they are of the Spirit 3. The Captain of Salvation and the Heirs brought to Glory are an Holy Society whereof he is the Head and they the Members He Sanctifieth and they are Sanctified A living Head and rotten Members will not suit As a Prince instituteth a noble Society suppose of the Garter whereof he is Head all the Members that call one another Brethren are in their degree of answerable Nobility with himself So Christ hath instituted a Society where all shall be Brethren but he the Head He gave himself for it Eph. 5.27 Christ is the head of the Church and Saviour of the Body 4. These suit with Christ's ends of coming into the World and assuming Humane Nature Two ends there were of his Humiliation and mean condition in the World 1. One by way of Merit to procure the Sanctifying Spirit to restore us to a state of Holiness and to purifie to himself a peculiar People zealous of good Works Tit. 2.14 Eph. 2.25 26. The Spirit begets us to the Image of God and it is by Christ that we are possessed of the Spirit and renewed according to his Image in Righteousness and true Holiness 2. His mean condition whereby he became our Brother and did partake of flesh and blood because his Brethren did partake of the same is a testimony against the Pride Carnality and Worldliness of Men which is the true Impurity of their Souls He was in the form of a Servant and made himself of no Reputation Phil. 2.7 8 9. to draw off deluded Men from over-loving the Pleasures and Riches and Honours of the World and so to cure them of that perverse Love wherein impurity and unholiness doth consist and to teach us a setled contempt of all these Vanities in comparison of God and Heaven and that inclination and affectedness we should have to him 5. These are qualified for the Inheritance suited to the everlasting Glory and Happiness which belongeth to the Brethren Matth. 5.8 Blessed are the pure in heart for they shall see God God is an holy God and Heaven is the place where his Holiness dwelleth If God will be now sanctified in all that draw nigh unto him surely they must be sanctified that dwell with him hereafter unless we be washed by the Blood of Christ and sanctified by his Spirit of Grace how can we dwell in his â—ight We must be consecrated before we can minister in his Heavenly Temple God will not divest himself of his Holiness to gratifie impure and unholy Creatures and admit them to dwell in his Presence upon other Terms 1 Use. To press you to labour after holy Hearts and holy Lives The more you increase in Holiness the more you increase in the favour of God Prov. 11.20 Such as are upright in the way are his delight A Man is made truly amiable by Holiness the more God loveth him and it is the greatest Testimony of God's love to us to give a new Heart and a right Spirit within us Rom. 5.5 The love of God is shed abroad in our hearts by the Holy-Ghost which is given to us 2 Use. It shews who they are that may take comfort in that Christ calls them Brethren even the Sanctified such as have the Spirit of Christ dwelling and working in them and do purifie themselves yet more and more They that have not this double Union and Communion with Christ are not Brethren though they be Men as Christ was For though Christ assumed their Nature yet they do not assume Christ's Nature Though he was the Son of Man yet they are not the Sons of God Therefore try 1. Are you Sanctified Is there a Principle of Grace set up in your Hearts Another Spirit than the Spirit of the World Is there a new Spirit as God has promised Ezek. 36.26 27. 2. Does that Work go on It is compleat in Parts at first but are you growing in degrees as an Infant doth Is there more Love more Zeal Faith Fear Reverence Watchfulness Are you more fixed more cleaning your selves 2 Cor. 7.1 More humbâ—ing your selves for out-breakings of Sin â—s there more fitness and suitableness to God's Will more pressing towards the Mark as it was with Paul Phil. 3.14 4 Point That this Sanctification which is required of us proceedeth originally from Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that Sanctifyeth and therefore said to be made unto us Sanctification 1 Cor. 1.30 That is a Fountain of Holiness Now Christ sanctifyeth us 1. Partly by his Merit Flee to the Blood of Christ as the meritorious and procuring Cause When God's Image was lost there was no way to recover it but by paying a Price to provoked Justice and no less price would serve the turn than the Blood of Christ. Therefore it is said Eph. 5.26 He gave himself for the Church that he might cleanse and sanctify it meritoriously And this he hath done sufficiently on the Cross Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is done enough for the perfect reconciling of all that are sanctified 2. By his Spirit 1 Cor. 6.11 But ye are sanctified ye are cleansed in the name of our Lord Iesus and by the spirit of our God Whatever the Spirit of God doth he doth as Christ's Spirit as being purchased by him as dwelling first in him who is the Head and then in the Members and for his Glory and as we
Well-pleasedness of the Mind in God should be much regarded by us and is known by this when those Mercies are most valued which are nearest to himself and do shew us most of God and least detain us from him such as his Favour his Spirit or sanctifying Grace when these are desired when these are delighted in we are said to love God Matth. 5.6 Blessed are they that hunger and thirst after Righteousness Psal. 4.6 7. Lord Lift thou up the Light of thy Countenance upon us Thou hast put Gladness into my Heart His Favour is as Life his Displeasure as Death to the Soul Psal. 30.7 Thou didst hide thy Face and I was troubled Now thus must we love God not with a partial and half love but such as transcendeth our love to all other things Matth. 10.37 He that loveth Father or Mother more than me is not worthy of me If any thing be nearer and dearer to us than God we do not sincerely love him Some have a weak imperfect Motion of their Will a Wish a saint Desire to please God but not a strong Volition or Inclination of Heart to love him in all and above all things but being overcome by their Lusts they do not simply and absolutely and uncontroulably desire it but had rather please their Fleshly Lusts than please God At least the event doth evidence it you give God nothing if you give him not all the Heart We are so to love God as to seek his Glory and do his Will even when it is cross to our Carnal Interests that his Favour may be counted our Happiness and the pleasing of him our greatest Work Surely they do not love God that cannot deny a Lust for him or venture the loss of any thing that is dear to them for his sâ—ke but with Pilate will yield to crucifie Christ rather than venture the Iews displeasure or with the Gadarens will part with Christ rather than their Swine Others have a deliberate Resolution and seem for the present to resolve absolutely and seriously to please God in all things and keep his Commandments but they do not verifie it in their Conversations Their Purposes and Resolutions are not dissembled for the present but soon changed they neither keep the Commandments of God nor study to please him 3. The next Grace is Hope of Salvation and here 1. The Object 2. The respect to the Object 1. The Object is our Eternal Reward For a Christian must chiefly fetch his Supports and Solaces from the other World where all things do abundantly counter-balance the Temptations of the present Life Be they Troubles and Sufferings 2 Cor. 4.17 For our lâ—ght Affliction which is but for a Moment workâ—th for us a far more exceâ—ding and eternal Weâ—ght of Glory Glory for Affliction and a Weight of Glory for a Light Affliction and Etâ—rnal Glory for what is Mâ—mentary Affliction Or be they sensual Delights as Riches Heb. 11.26 Esteeming the Reproach of Christ greater Riches than the Treasures of Egypt for he had respect unto the Recompence of the Reward How much better is it to be poor and scorned here than to be destitute and rejected for ever hereafter So for Pleasures most Men look at present Pleasures not at future Joys and therefore forget God and neglect their Souls and those Eternal Pleasures which are at God's Right Hand Psal. 16.11 But to a Gracious Man a Glorious Estate of Bliss is far more eligible than momentary sinful Pleasures 2. The respect to the Object It is a certain and earnest Expectation 1. It is certain because our Hopes are built upon the Promises of God which infer not only a possibility or probability but certainty of the things promised if we be duly qualified There is a twofold certainty Conditional and Actual Conditional Rom. 2.7 To them who by patient continuance in well doing seek for Glory and Honour and Immortality Eternal Life That is built on the Covenant which promiseth to the penitent Believer and mortified and diligent Practiser a sure Reward Actual Certainty is where the Qualification is evident this is built on spiritual sense or experience Rom. 5.4 5. And Patience Experience and Experience Hope and Hope maketh not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Our Condition is made safe by the first comfortable by the second in both a certainty is required The first is spoken of Hebr. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of the hope firm unto the end The second Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 2. It is an earnest Expectation called a lively Hope from the effect because it puts life into our Endeavours 1 Pet. 1.3 Who hath begotten us again unto a lively Hope The Soul is weak when our Expectation is cold and languid but serious and earnest thoughts of the World to come do warm our Hearts and inkindle our Affections as mourning 2 Cor. 5.2 For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven And joy Rom. 5.2 We rejoyce in hope of the Glory of God II. Their mutual respect to one another We know God in Christ by Faith We are inclined to him as our Felicity and Happiness by love and we look for the Eternal Injoyment of him by hope As the Object is diversified so the Grace conversant about it is called by several Names as our Supreme Good is something invisible or unseen we apprehend it by Faith as it is good and excellent we embrace it by Love as it is absent and future we wait for it by Hope The Understanding is cleared by Faith that is our Spiritual Eye Salve Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen as things are invisible by reason of their nature or distance Ephes. 1.18 The Eyes of your Vnderstandings being inlightned that ye may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints By it we see things that cannot otherwise be seen or in another manner than we saw them before We see more Amiableness in God more Odiousness in Sin more Excellency in Christ more Beauty in Holiness more Vanity in the World more Reality in Blessedness to come than we saw before Our Wills are warmed by Love or carried out after the Supreme Good with an earnest and strong desire Isai. 26.9 With my Soul have I desired thee in the Night yea with my Spirit within me will I seek thee â—â—â—dily Where Love is strong Desires after God are early and earnest and we cannot be contented without him or such enjoyment of him as may give us assurance of more Our Resolutions and Inclinations are fortified by hope that we may continue seeking after God and not be
therefore either glut themselves with Carnal Delights and are always making provision for the flesh to fullfil the Lust thereof Rom. 13.14 Cater for the Body but neglect the Soul or else they seek to joyn House to House and Field to Field Isai. 5.8 or to be built a story higher in the World They are of the Earth and incline to the Earth and therefore Earthly things are the height of their desires and they are filling and stuffing their Hearts with the Comforts of them more and more This is the Comfort they live upon the Happiness they effect The Godly Man he must be satisfied too He is a poor empty Creature and therefore is Hungring and Thirsting after righteousness that he may be filled Matth. 5.6 He must have more of God and more of Christ and more of Grace and therefore he is sucking and drawing and can never be satisfied till he be filled up with all the fulness of God Eph. 3.19 III. That they may be filled they take their several ways the one his own ways the other God's direction For of the Backslider it is said he shall be filled with his own ways He despiseth God's Counsel and taketh his own course to live a pleasant and Carnal Life here So by the same proportion the good Man that hath chosen God for his Portion taketh God's way and obeyeth the call and invitation of Wisdom First The Backslider in Heart shall be filled with his own ways That is such as suit with his own Carnal Heart 1. Naturally a Man is addicted to Carnal things more than Spiritual and to Worldly Vanity rather than Heavenly Enjoyments to the Creature rather than to God Why 1. Because they are in part necessary for our uses and so the natural Appetite desireth them as well as the inordinate Appetite which is corrupted by Sin Prosperity Plenty Wealth Honour Ease Pleasure are good for us if subordinated to Grace and better things Wisdom with an Inheritance is good Eccle. 7.11 And again Eccle. 5.18 'T is good and comely for one to eat and to drink and to enjoy the good of all his laâ—ours that he taketh under the Sun all the days of his life for it is his portion But alass Men are apt to exceed their bounds and become Enchanted with the false Happiness so that they neglect the true and sit down contented with their Worldly Portion and God and Eternity are little thought of or cared for 2. They are comfortable to our senses The sweetness of Wealth Honour and Pleasure is known by feeling and therefore known easily and known by all Now whilst the Soul dwelleth in the Flesh and looketh out by the Senses we soon receive the Teint which ariseth from sensible objects All that is in the World the Lust of the Flesh the Lust of the Eyes and pride of Life is not of the Father but is of the World 1 Iohn 2.16 3. They are suitable to our Fancies and Appetites For they that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit Rom. 8.5 Every ones gust and tast is according to his Constitution 4. These Things are near us present with us and ready to be enjoyed whereas Spiritual and Heavenly Things are unseen and afar off But he that lacketh these Things is blind and cannot see afar off and hath forgotten that he was purged from his old Sins 2 Pet. 1.9 2. What is the issue of all this They love a Worldly a Sensual and Ungodly Life and 1 Religion is sleighted and neglected They live in an Oblivion of God The Wicked through the pride of his Countenance will not seek after God God is not in all his thoughts Psal. 10.4 The offers of Grace and Eternal Life are not regarded All Things are ready come unto the Marriage but they made light of it and went their ways one to his Farm another to his Merchandise Mat 23.4.5 2 Yea Religion and Godliness is cast off and Trampled upon For Demas hath forsaken us having loved this present World 2 Tim. 4.10 3 Or else opposed and persecuted and by none more than by those that once had some sense and tast of it Apostatae sunt maximi osores sui ordinis The Revolters are profound to make slaughters Hosea 5.2 By plausible pretences it is palliated and Counsels are laid deep to extirpate the Godly Apostates are most cruelly oppressive 4. Or if it be kept up it is only to hide and feed their Lusts making a Market of Religion and denying the power under the form of Godliness Having a form of Godliness but denying the power thereof 2 Tim. 3.5 And the Apostle speaketh of some that supposed gain to be Godliness 1. Tim. 6.5 That is made Religion an advantageous Trade When thou dost thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have glory of men Matth. 6.2 They did it to be seen of Men And Luke 16.15 And he said unto them ye are they which justifie your selves before men but God knoweth your Hearts for what is highly esteemed among men is Abomination in the sight of God 5. They lead a life of pomp and ease wallowing in all manner of Sin and Sensuality as the Carnal Rich Men are described Iames 5.1 2 3 4 5 verses to be such as lived in all Voluptuousness Uncleannness and Oppression These are the ways from whence do they suck all their pleasure and contentment and therewith glut and fill themselves more and more some in a more gross others in a more cleanly manner Secondly It is implyed that the good Man seeketh God's direction for he is opposed to him that despiseth God's Counsels Now God giveth this Counsel by his word and spirit 1. In the Word In the Scripture God hath shewed us true Happiness and the way to it which was a secret and a Riddle to the World before True Happiness is but one Thing but the World seeketh it in many Things Two Hundred Eighty Eight Opinions were reckoned up and none lighted upon the Truth and therefore we run about and weary our selves in a maze of uncertainty How long wilt thou go about O backsliding Daughter Ier. 31.22 Experience will tell us that nothing in the Creature will make us completely Blessed 'T is but labour in vain to seek it there Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Isa. 55.2 And the many Religions in the World prove not the Remedy of Mankind but the Disease Only in Christ's Religion is the True rest and ease and repose of Souls Ier. 6.16 Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your Souls Matth. 11.28 29. Come unto me all ye that labour and are heavy laden and
I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find rest unto your Souls Now in the Scriptures pardon of Sin is revealed which was a great Secret to nature for they were at a great loss about the way to obtain it Mich. 6.6 7. Wherewith shall I come before the Lord and bow my self before the High God Shall I come before him with Burnt-Offerings with Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl Shall I give my first born for my Transgression the fruit of my body for the Sin of my Soul And Life and Immortality are brought to light through the Gospel 2 Tim. 1.10 Now the good Man is wholly busied about observing God's direction how the sore that hath so long run upon him may be cured and a proper Happiness which man gropeth after may be obtained Acts 17.27 That they should seek the Lord if happily they might feel after him and find him We are fallen from God and cannot be happy but in returning to him again nor compleatly happy till we attain to the full enjoyment of him 2. By his Spirit when David speaketh of chusing God for his portion he presently addeth Psal. 16.7 I will bless the Lord who hath given me Counsel we had else been as witless fools as others rejoycing in the Creature apart from God in the midst of Soul-dangers Without this nothing will reclaim us from our Wandrings neither Reason nor Experience nor common Grace Now Reason It is easie to prove the vanity of the Creature that it is not Man's Happiness to enjoy the pleasures of the World or to seek to be well here We may argue against their Carnal practices but what will our arguings avail Still they are as Worldly as ever and seek satisfaction in their own ways This their way is their folly yet their posterity approve of their sayings Psal. 49.13 Men may stand over the Graves of their Ancestors and say where is now their Worldly Honour esteem and favour for which they neglected God sleighted Christ and sold their Salvation Yet those that succeed them neglect true Happiness as much as they that went before and are as careless of Heavenly things We see great ones die as well as others but who is better'd by it The survivors are as greedy of gain as sensual as vain and doating upon Worldly greatness as their Fore-runners were So for experience compare Deut. 29.2 3 4. Ye have seen all that the Lord did before your Eyes in the Land of Aegypt unto Pharoah and all his Servants and to all his Land yet the Lord hath not given you an Heart to perceive and Eyes to see and Ears to hear unto this day with Psal. 90. and 12. So teach us to number our days that we may apply our Hearts unto Wisdom God must teach us the plainest Lessons So for common Faith though we have been Trained up in the Scriptures though we know that we must enjoy God or we can never be happy yet still we are wedded to Carnal Vanities Our respects to God are but Notions and Complements The fervency and reality of our Affections is intercepted by the World or else there could not be so many Covetous Christians Voluptuous Christians Ambitious Christians Heart-Idolatry is the most dangerous Men are sooner Convinced than Converted Having a form of godliness but denying the power thereof 2 Tim. 3.5 Nay though there be some common work of the Spirit and they do not only talk by rote but have some sense of the vanity of the World and of the necessity and excellency of God's favour some tast of the good word of God and the powers of the world to come Heb. 6.45 Yet though they would have Christ for their Consciences the World hath their Affections We desire happiness as Children would fain have something but are pleased with Rattles or any Toy We would be happy but take up with any thing that cometh next to hand Thus we do till God cureth us by inlightning our Minds or giving us counsel in our Reins and inclining our Hearts Psal. 119.36 Incline my Heart unto thy Testimonies and not unto Covetousness The good Man liveth in obedience to these Sanctifying motions of the Spirit IV. That as to the event they are both filled but in a different Sense First I shall shew how the Wicked are filled with their own ways A Wicked Man he hath enough of Sin in the Punishment Therefore 't is said they shall eat of the Fruit of their own way and be filled with their own devices Prov. 1.31 As a Man that hath surfeited of pleasant Meat hath enough of it when he feeleth the Torments and Gripes of his Surfeit Now 1. When is this and 2. Why 1. When It may be in this Life but surely in the next 1. It may be here partly by disappointment when those Honours and Pleasures and Riches which they sought after prove an occasion of much misery to them and they see they had been safer if they had stood longer This often falleth out in the World Many desire greatness to their hurt Solomon compareth them to Fishes taken in an evil Net or Birds caught in the snare Eccles. 9.12 They play about the bait so long till they meet with the Hook or their height ruine them Iob 5.12 13. He disappointeth the devices of the crafty so that their hands cannot pâ—rform their enterprize He taketh the wise in their own craftiness and the counsel of the froward is carried headlong partly by Death which bloweth away all vain conceits Ier. 17.11 As the Partridge sitteth on Eggs and hatcheth them not so he that getteth Riches and not by right shall leave them in the midst of his days and at his end shall be a fool And Iob 27.8 What is the hope of the Hypocrite tho' he hath gained when God taketh away his Soul And 1 Iohn 2.17 The World passeth away and the lust thereof but he that doth the will of God abideth for ever Oh that Men were so careful to seek and serve God and save their Souls as they are to provide for their Bodies and satisfie their Lusts Usually when Men are going out of the World they complain how the World hath deceived them It had been better if they had lived in a strict obedience 2. In the World to come The errors of Mens choice are not well seen in this life but afterwards all will be manifested What will they think of their foolish and vain course when they are cast into Hell They have enough then indeed of Sin when their Worldly Portion is taken from them and the Heavenly Blessedness denied to them For no man shall have more than he sought after whilst he was alive The Conscience of his foolish choice will be a part of his Torment and who can express the other sorrows of the
chuse Something you must do if you would be happy There is no condition of merit but order It is God that reclaimeth you from your sensual Inclinations yet God will not have you without your Consent or against your will nor give you Heaven without a diligent pursuit after it Use. 1. Consider who is the Backslider one involved in the Apostacy of Adam one that seeketh to be filled with his own ways The beginning and progress and end of his course is from himself and in himself and to himself again that is Carnal self He acteth only as his Fleshly Inclination moveth him Carnal self is the Principle Rule and end and God is wholly neglected neither sought after nor pleased nor his Counsel regarded nor his Grace valued though he sent Christ to recover us from the World and the Flesh to himself Neither is God minded as the chiefest good or last end nor regarded as our Director and Counseller nor chosen as our Portion that we may come to him by Christ nor his Grace sought after that we may be quickned and inclined to seek after him 2. Consider what a Blessed thing it is to be filled with our ways in a gracious sense while we are capable to mend our Errors 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles You have already long very long too long been dishonoring God and destroying your own Souls Oh it is Time we should set about the mortifying of Sin and serious Conversion to God 3. Consider how pleasing to the Lord it is that we passing by all other things do chuse him for our Portion Christ for our Redeemer his Word for our Rule and his Spirit for our Guide When God gave Salomon liberty to ask what he would and he asked not Riches and Honour but Wisdom 'T is said the Speech pleased the Lord that Salomon had asked this thing 1 King 3.10 While we are in the World let us chuse something better than the World something that hath been before it and will remain when it is gone Sathan casteth Worldly Things in the way but let us look higher A Sermon on JOHN i. 29 Behold the Lamb of God which taketh away the Sin of the World THe Words are spoken upon occasion of Iohn's meeting with Christ. Before his Temptations in the Desart Christ had honoured Iohn's Baptism after his return from the Desart he cometh to honour his Ministry Christ himself was one of Iohn's Auditors it fell out happily by the Divine Providence that so Iohn might give him a solemn Testimony before the People Behold the Lamb of God c. In the Words we have 1. A note of Demonstration or Ostension as pointing at him with the Finger Behold 2. The Personâ— demonstrated set forth here under the notion of the Lamb of God 3. His Work and Office from whence the Title is given him which taketh away the Sin of the World The Text is full of matter every word and tittle is Emphatical Two Doctrines I shall observe from the words 1. Doctrine That Jesus Christ was the true Lamb of God 2. Doctrine The great work of Christ the Lamb of God is to take away the Sin of the World I. Doct. That Iesus Christ was the true Lamb of God 1. I shall shew that Christ was the true Lamb of God 2. How we are to behold him I. That Christ is the true Lamb of God He may be called so either with allusion to the Common Lamb or else to the Holy Lamb which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here called the Lamb of God the Lamb appointed by him for Sacrifice or else to the Paschal Lamb. First There are many fit resemblances between him and the Common Lamb I shall instance only in three 1. Innocency 2. Liableness to Injuries And 3. Meekness and Patience 1. For Innocency Of all Creatures the Lamb is the most Harmless the true Emblem of Innocency So was Christ without wrong and without guile Isa. 53.9 He hath done no violence neither was any deceit in his mouth All wrong and harm is there reduced to two heads Violence and Deceit the one the fruit of Wicked Cunning the other the fruit of abused Power both are far removed from Christ for he was holy and harmless 2. So for Liableness to Injuries Sheep are not Ravenous Creatures but easily exposed to the prey of others and can use no forcible means to defend themselves Matth. 10.16 Behold I send you forth as Sheep in the midst of Wolves So was Christ himself that in him might be exemplified the Spirit and Genius of that Religion which he would establish Ever since there hath been Sin in the World Man hath been grasping at Power to use it not in acts of Mercy but Violence but the great God who hath all power in his hands would come into the World as a Lamb to the Slaughter and redeem the World that was lost not by grasping at power and greatness but by meekness and sufferings and so establish a Kingdom of Patience not of Power 3. For Meekness and Patience For Patience in his Death he was a Lamb Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his mouth Swine will howl and whine when they are touched but Sheep are dumb before the shearers Christ did not open his Mouth unless it were to instruct and bless and pray for those that Crucified him but went patiently to the Cross. It was anciently observed among the Heathens that if the beast struggled or did run away from the Altar that it was counted an unlucky Sacrifice If we should go by this rule in judging concerning the success of our Sin-offering his carriage at his Death promiseth an happy issue for he was brought as a Lamb to the slaughter and as a Sheep before the shearers is dumb so he opened not his Mouth He dyed not as the Beasts in the Temple against their will if he complained of the Bitter Cup it was to shew that he was not without sense not that he was without Patience Secondly The Sacrifice-Lamb therefore called the Lamb of God All Lambs were God's Creatures and therefore might be called his but the Lamb appointed for Sacrifice was God's in a peculiar manner as set apart for this use by his special appointment And yet that Lamb was not God's so much as Christ is for there Man had his choice and was to interpose his judgment what Lamb he would single out of the flock and therefore the Sacrifices and Offerings were called theirs who presented them not God's who appointed them But Christ was both appointed by God 1 Pet. 1.20 Who verily was fore ordained before the foundation of the World and offered by God â—eb 9.14 Who through the Eternal Spirit offered himself without spot to God And accepted by
without studying Revenge Surely the same Mind should be in us that was in Christ Jesus Head and Members are acted by the same Soul so in the Mystical Body Christ and we should be acted with the same Spirit the same Spirit of holy Love Sweetness and Forgiveness that breathed in Christ should breath forth in our Lives and Conversations Eph. 4.32 And be ye kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you All his Ordinances imply this in the Word we hear of Christ's meekness his Pattern is set forth that we might be like-minded in Prayer we are taught to say Forgive us our trespasses as we forgive them that trespass against us We break our Sponsion and Promise solemnly given in this Petition if we do not Pardon others in Baptism We put on Christ Rom. 13.14 we put on his Nature and Qualities that is planting us into his Likeness in the Lord's Supper we come to renew our Union and Communion with him and to liken our selves to Christ yet more and more Christ changeth the temper of those that Spiritually feed upon him as Natural Meaâ—s communicate their Qualities to us the Israelites were more generous because they were so long fed with Manna Nero was more bloody because he sucked the Milk of a cruel Nurse who was wont to besmear her Duggs with Blood Achilles was more valiant because he was nourished with the Marrow of Lions Men's Dispositions are much according to their Food certainly those that eat the Lamb should not be Wolves but meek as Christ was and ready to forgive and every way transcribe their Master's Pattern See how Stephen imitates his Master when he comes to die first he prayeth for himself Acts 7.59 Lord Iesus receive my spirit as Christ did Luke 23.46 Father into thy hands I commend my spirit And then he intercedeth for his Enemies Acts 7.60 Lord lay not this sin to their charge Here is not only an Example of Faith he committed his Soul to Christ but of Charity he deprecateth Revenge from his Enemies Moses and other holy Ones of God have done so Moses Numb 12.13 Heal her now O Lord I beseech thee when his Sister Miriam was smitten with a Leprousy for doing him wrong Aaron when he was despightfully used and his Calling maligned Numb 16.47 48. He ran into the midst of the people and behold the plague was begun among the people and he put on incense and made an atonement for the people and he stood between the dead and the living and the plague was stayed David fasted for his Enemies when they were sick Psal. 35.13 But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting We fast against them often but seldom fast for them So Paul 1 Cor. 4.12 13. Being reviled we bless being persecuted we suffer it being defamed we entreat When we are looked upon and treated as evil doers we should bear it patiently not rage against Instruments but pray the Lord to open their Eyes that they may see the greatness of their Sin in hating and opposing the Godly You should not think the Example of Christ an Act beyond imitation you see the holy Men of God have attained a great measure of Self-denial do you go and do likewise 1. In private Cases A Man shall meet with Offences in the World all Men have not Faith some are absurd and injurious what a comfort would a Man have in his spirit when he can pity their Blindness and pardon their Malice They took away the Life of Christ and yet he saith Father forgive them he was slain by them and yet he prayeth for them Certainly it is not comely for us to Retaliate to Hate Curse Revile and pursue Injury with Injury They that Revenge take an Example from their Enemies and do them this honour to make them their own Pattern and what Comfort can any have to make a Wicked Man his Precedent Besides to Revenge is to rush into God's Tribunal and to take his Work out of his hands Prov. 24.29 Say not I will do to him as he hath to me I will render to the man according to his work Salomon putteth it into such Words as are proper to God that we may be sensible of the Pride and Usurpation that is in Revenge And Rom. 12.19 Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. We take upon us to be Rewarders when at least we should leave the case to God you may put it into the hands of the righteous Judge 1 Pet. 2.23 When he was reviled he reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Besides it will much interrupt your Prayers our revengeful Dispositions must needs weaken our Confidence for we muse of others as we use our selves How can you say Forgive us our trespasses as we forgive them that trespass against us when we are like Vessels broken as soon as touched and are furious and raging upon every Wrong and the least Offence done to us Alas their Offences to us are nothing like ours to God either for Number or Weight Not for Number no Man can wrong us so much as we daily trespass against God how many Neglects and Affronts doth Mercy put up at our hands every day Luke 17.4 If he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Seventy times seven is a number too little for the Transgressions and Offences of one day and yet we grow peevish and passionate upon every slight Fault or Wrong done to us So for the Weight the naughty Servant would not forgive a hundred Pence when his Master forgave him ten thousand Talents Mat. 18.24 compared with the 28th Verse There is a great difference between Pence and Talents the Roman Peny was Seven-pence Half-peny and their Talent was One hundred eighty seven Pounds ten Shillings Their Offences cannot be so heinous as ours because of our great Obligations to God and the Dignity of his Essence theirs are against Dust and Ashes their guilty Fellow-Creatures ours are against the Great God It is proper to Christians that know such an infinite Pardoning Mercy to do something above Heathens and Publicans Mat. 5.46 If ye love them which love you what reward have ye Do not even the Publicans so Christianity should raise the Affections to a greater Self-denial so that we are to love our very Enemies Besides all this consider the benefit of a meek Patience Revenge is sweet but you will find more Pleasure in Meekness All Vexations disturb the Peace and Quiet of the Soul and I cannot do my Enemy a greater Pleasure than to let him take away my Contentment and when I am wronged by others to wrong my self Will you hurt your self by
all forgiven it is all expiated by my Merit 2 Use. This affords much comfort to humbled Sinners Take Christ as freely as he freely offereth himself for you he resigned up himself to Death and will not you resign up your selves by Faith He poured out his Soul to Death and will not you pour out your Souls into his Bosom Consider all the Persons of the Trinity are willing and wiâ—l not you The Father gave him Iohn 3.16 God so loved the world that he gave his only begotten Son Christ gave himself Gal. 2.20 Who loved me and gave himself for me The Spirit is willing he is grieved with your neglect and refusal Mat. 23.37 How often would I have gathered thy children together as a Hen gathereth her chickens under her wings but ye would not Oh! pour out your Souls in Faith and Prayer as Christ did his upon the Cross. 3 Use. Let us learn to imitate Christ at the close of his Life he said It is finished and so bowed the Head and gave up the Ghost Believers have a Joy set before them as well as Christ it is not so with wicked Men they cannot say that with them it is begun their Heaven endeth when they come to die but God's People should take Death chearfully if they can say as Christ Iohn 17.4 Father I have glorified thee on the earth I have finished the work that thou gavâ—st me to do Let the Death be violent or natural it is aâ—l one whether we are a Peace-Offering or a Burnt-Offering there is more of Man's Maâ—ice in a vioâ—ent Death but it cannot hurt us But alas Men generally do not live as if they did look to die and therefore they do not die as if they did look to live and so here they would not dâ—e and there they would not live A SERMON UPON ECCLES VII 29 But they sought out many Inventions THERE are two things in this Scripture 1. The Righteousness of God in his Work about Men God made Man upright 2. Man's perverse Subtilty in inventing Ways of Backsliding and Apostacy from God But they sought out many Inventions From this latter part observe Doct. That Man fell from the Integrity of his first Estate and is ever since full of evil and fruitless Inventions I. I shall speak to this Point as it is represented in the Text. II. Give some Considerations as to the general Case 1. The Persons they the Expression was singular before God made Adam upright but now plural not only to include both our first Parents but all their Posterity Adam had his Invention and all his Posterity theirs The Devil inspired Adam with a sad and doleful Invention to go about to find out another Happiness than God had appointed Adam could not content himself with this kind of Happiness but fancied to himself an higher Perfection and yielded to follow these new-devised Ways of Blessedness which Satan and his own deceived Heart did suggest to him And this Invention hath invented and found out all the Sin and Misery under which the World groaneth As Adam had his Invention so all his Posterity theirs We are inventing still to make our selves more miserable The least Ebolitions of Sin are expressed in the Old Testament by Imaginations in the New by Lusts. In the Old Testament by Imaginations Jer. 18.12 And they said There is no Hope but we will walk after our own Devices and we will every one do the Imagination of his evil Heart Gen. 6.5 And God saw that the Wickedness of Man was great in the Earth and that every Imagination of the Thoughts of his Heart was only evil continually In the New by Lusts James 1.14 But every Man is tempted when he is drawn away by his own Lust and enticed Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts. Not only the desiring but the understanding Faculty is corrupt Therefore 't is said Prov. 1.31 They shall eat the Fruit of their own Way and be filled with their own Devices Jer. 6.19 Behold I will bring upon this People even the Fruit of their Thoughts Meaning the Evil which their own Devices and Practices had procured to themselves Every one of us have our Devices Ways and Haunts of Sin whereby we make our selves more wretched and sinful 2. Their Act They sought out that sheweth the Voluntariness and Studiousness of Man's Defection it is their own Act and Deed and their Hearts are set upon it It is said Ionah 2.8 They that observe lying Vanities forsake their own Mercies They set their Minds a-work prostitute their Reason to their Senses All Mens Projects what do they tend to but the Satisfaction of their own Lusts to cater for the Body and gratify the Animal Life Making Provision for the Flesh to fulfil the Lusts thereof Rom. 13.14 Taking thought what they shall eat or what they shall drink Mat. 6.25 Their Care is about the base and brutish Part more than about the Soul how to adorn the Body and gratify the Body and for this the Soul must be made a Slave There is a perverse Diligence in Men to corrupt themselves 3. The Object with its Number Many Inventions There is some difference in the Translations Ludovicâ—â— de Dieâ— because the Word for many signifieth also great and mighty rendreth it Ipsi autem quâ—siverunt cogitationes magnatum meaning by the Mighty the Angels who were not contented with their own Station but forsook it Iude v. 6. Certain it is the Devil's first Temptation was Gen. 3.5 Ye shall be as Gods that is advance into a more honourable and noble Condition than now you are in These Thoughts being suggested by Satan they ambitiously entertained them The Vulgar readeth it Se infinâ—tis miscuit quaestionibus Adam at first out of Curiosity would know Good and Evil and ever since we have been sick of Questions questioning this and questioning that and have no clear Light to guide us The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sought out many Ratiocinations We grope in a maze of Uncertainties and so intangle our selves the more Our Heavenly Wisdom is lost by our Sin and Rebellion and instead thereof we have gotten a false Carnal Wisdom which is Enmity to God Rom. 8.7 and only inclineth us to a false Happiness Iames 3.15 to the Pleasures Honours and Profits of the present World and so are given up to an injudicious Mind and are left in the Hands of our own Counsel which is the heaviest Plague that can light upon a reasonable Creature Psal. 81.11 12. But my People would not hearken to my Voice and Israel would none of me so I gave them up unto their own Hearts Lusts and they walked in their own Counsels For our own Wisdom is an ill Guide and Counsellor and will never guide us aright in the Way to true Happiness but lead us into â—ogs and Pits and into many foolish and hurtful Lusts. But keeping more closely to
1. Here is represented the State of the Body after Death 2. The State of the Soul 1. The State of the Body it shall be resolved into the Matter out of which it was made Dust it was in its Composition and Dust it shall be in its Dissolution Then shall the Dust return to the Earth as it was 2. The State of the Soul in the other World And the Spirit shall return to God that gave it Where 1 st The Nature of it or what kind of Substance the Soul is it is a Spirit or an immaterial Substance 2 dly The Author of it who is God he gave it he gave us the Body too but the Soul in a more especial manner 3 dly The Disposal of it or in what State it remaineth after Death it returneth to God It is not extinguished when the Body is dissolved into Dust nor doth it vanish into the Air but returneth to God All true Wisdom consisteth in the Knowledg of God and our selves We cannot know our selves unless we know the Parts of which we do consist This Text giveth you a right Notion of them both for it telleth you what they are and what shall become of them They are conjoined but distinct And therefore when the Union betwixt them is dissolved they go several ways We are concerned in them both but more in the Soul which hath the Preheminence above the Body The one is visible and therefore its Changes are known but the other is invisible and therefore more unknown but the State of both is equally certain for as certainly as the Body returneth to the Dust so doth the Soul return to God First For the first Branch Then shall the Body return to the Earth as it was I shall not stay upon it 1. It giveth you the right Notion of the Body it is but Dust moulded up into a comely Shape which is an Effect of God's Wisdom and Power to make such a curious Frame out of the Dust of the Ground We read in the History of the Plagues of Egypt that the Magicians were not able so much as bring forth Lice out of the Dust of the Ground Exod. 8.18 19. But God could raise such a beautiful Structure as Man's Body is But though it speaketh God's Power yet it sheweth our Frailty Our Body is here called Dust it is not Brass or Iron or Stone or stiff Clay but Dust and shall return to the Earth as it was Dust hath no Coherence or Consistence but is easily scattered with every Puff of Wind so is our earthly or dusty Tabernacle with every blast of God's Displeasure Gen. 18.27 Behold now I have taken upon me to speak to the Lord who am but Dust and Ashes Isa. 40.15 Behold the Nations are as a Drop of the Bucket and they are counted as the small Dust of the Ballance 2. What shall become of it It shall return to the Earth as it was Gen. 3.19 Dust thou art and unto Dust shalt thou return Psal. 104.29 Thou takest away their Breath they die and return to their Dust. Psal. 146.4 He returneth to his Earth Which should teach us to take Care for a better Estate 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens The Soul dwelleth now in an earthly House it should look out for a more glorious Mansion Secondly Of the Soul three things are spoken which are so many Arguments to prove its Immortality which is the Subject I mainly intend 1. The kind of it it is a Spirit The Matter of which the Body is made is the Earth and so it is still maintained He bringeth forth Food for them out of the Earth Psal. 104.14 And so breedeth and casteth out Corruption every Day but the Soul is a simple Substance not compounded of corruptible Principles and therefore cannot be resolved into any The Body liveth by the Soul and from the Soul but the Soul dependeth upon nothing but God The Argument is good it is incorporeal and immaterial therefore immortal for Mortality hath Reference to some compounded Substance which hath in it self some Principle and Cause of Motion as well as a material and passive Part that may be moved by that Principle and signifieth no more but a Capacity of the material and passive Part to be deprived of the inward and active Principle of its Motion In short if the Soul die it must be from the Violence of some external Power or some Principles of Corruption within not by Violence without Matth. 10.28 And fear not them which kill the Body but are not able to kill the Soul And it hath no Principles of Corruption whereby it should destroy it self for it is a Spirit 2. The Author God gave it our Bodies are also his Workmanship but the Soul is immediately framed by God both in the first Creation and the continual Propagation of Mankind At the first Creation we read the Body was created out of the Earth or the Dust of the Ground but the Soul out of nothing but immediately breathed into Adam by God Gen. 2.7 And the Lord formed Man out of the Dust of the Ground and breathed into his Nostrils the Breath of Life and Man became a living Soul And still the Soul is immediately created by God Zech. 12.1 He stretcheth forth the Heavens and laid the Foundation of the Earth and formeth the Spirit of Man within him The creating of the Soul is reckoned among the Works of his Omnipotency Heb. 12.9 Furthermore we have had Fathers of our Flesh which corrected us and we gave them Reverence shall we not much rather be in subjection unto the Father of Spirits The Fathers of our Flesh are distinguished from the Father of Spirits Our natural Parents under God are the Instruments of our natural and earthly Being as they procured the Matter out of which our Bodies were derived they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers of our Flesh but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of our Spirits The Spirit of Man runneth not in the material Channel of fleshly Descent it is not educed out of the Power of the Matter but immediately made by God 3. The Disposal of it When it flitteth out of the Body it returneth to God that is to God as a Judg to be disposed of by him into its everlasting Estate God challengeth Souls as his or belonging to his Government as universal King and Judg of the World Ezek. 18.4 All Souls are mine He will give to every one according to his Works adjudging and sentencing them either to Heaven the Mansion of the Blessed or Spirits of just Men made perfect Heb. 12.23 or to Hell the Place where damned Spirits are kept in Prison 1 Pet. 3.19 He went and preached unto the Spirits in Prison The Body is not said to return to God but to return to the Earth as it was but
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness Psal. 11.6 7. Vpon the Wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
Body nothing would be so dear to us but we would part with it to keep off the Death of the Body for then there would be an end of us Death would be the chiefest Evil we could suffer and that which would deprive us of all other good nothing should be feared and abhorred like Death and we should lie forswear or do any thing to avoid it But this Principle would not only destroy all generous Actions but introduce all Dishonesty and Sin into the World for as we should never venture our Lives upon any Reason and Inducement though never so just so we should stick at no Evil to preserve Life and the Conveniencies which belong thereunto 5. The Desires wrought in us by the Spirit of God to see and enjoy God argue the Immortality of the Soul Rom. 8.23 And not only they but our selves also which have the First-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies 2 Cor. 5.2 For in this we groan earnestly desiring to be clothed upon with our House which is from Heaven We prove another Life not only by the Inclination Instinct and Disposition of Nature towards Happiness in general the universal Desire of all Mankind is to be everlastingly happy this proveth it for this Desire being universal and natural is not frustrate Nature doth nothing in vain but the Desires and Groans of the Sanctified do much more prove it for they do more forcibly direct and carry our Hearts to a certain Scope and End and they are excited by the Holy Spirit for he imprinteth a firm Perswasion of this Happiness and stirreth up these Desires after it and that in our sober and severest Moods when we are solemnly conversing with God in his holy Worship in the Word Prayer Meditation and the Lord's Supper and all other holy Duties then he most raiseth these Affections towards heavenly Things and also he leaveth this heavenly Relish upon our Hearts at other times as the Reward of our eminent Obedience to God and the more serious and holy any are the more do they feel of this Now these Desires being of God's own infusing they will not be disappointed therefore those who make the Hopes of the World to come their Happiness Desire and Joy will one day be Partakers of the Blessedness of it Their Groaning Seeking and Longing will not be in vain for God will give the Satisfaction where he giveth the Desire Vse 1. Is Terror to the Wicked and Ungodly Your Souls die not with the Body but must enter into endless Torments the Body perisheth but the immortal Substance will for ever subsist in a State of Wo or Weal Now how brutishly and much beneath a Man do they live who wholly give up themselves to carnal Pleasures and worldly Pursuits that live as if their Souls did die with their Bodies and they should never hear of them more they make no Provision for their everlasting Estate Three Evils I charge upon these Men. 1. These Men do not believe that which Scripture and Reason sheweth to be certainly true and so do not shew themselves either Christians or Men. The great Design of Scripture is to give them a Prospect of another World and to assure them of a Life after Death And will you not receive God's Testimony Are God's Threatnings a vain Scarcrow Are the Promises a golden Dream Go and reason if the Soul abideth not after it flitteth out of the Body it is either because it cannot be or act or because God will not suffer it to be or act or hath not clearly declared it shall be so so that no certainty can be had thereof or hath declared or expressed himself to the contrary Now none of these are true 1. Not the first The Nature of the Soul is such that it sheweth plainly that it can live without the Body a Spirit can subsist by it self that which God hath fitted to endure for ever he hath designed it to endure for ever Now the Soul as a Spirit is fitted to live for ever and it can live without the Body for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth of it self move it self Is it the Body that supports the Soul or the Soul that supports the Body Heathens have thought so upon this Argument and will not you Cum venerit ille dies qui mixtum hoc divini humanique secernat corpus hîc ubi inveni relinquam ipse me Diis redeam When that Day shall come when the divine Spirit shall be severed from the human Body I shall leave the Body where I found it and yield up my Spirit to the Gods 2. Is it because God will not permit it to be or act without the Body Whence doth that appear To us Christians he hath appointed a Mediator to receive our Souls 3. Or is it because he hath doubtfully expressed his Mind You are not sure there is no such Life it is impossible you should know or prove the contrary The Question between the Infidel and the Christian is not Whether there be a a World to come but whether he can prove there is none You cannot prove the Falsity of the Christian Hope by any sound Argument that there is no Heaven not Hell for ought you can say or know there are both and it were best to take the surer side In a Lottery Men will venture some small matter Some of the Heathens that disputed against it or doubted of it yet acknowledged it to be a Supposition conducing to Vertue and Goodness 4. God hath not declared his Mind to the contrary but plainly told us that it is so It is easy to presume that a thousand to one but it is so Natural Reason Consent of Nations Fears of a guilty Conscience or Presages of eternal Punishment the whole Drift of the Christian Religion the Example of Christ all prove it Those Wretches that out-face Religion accuse Christ of a Lie and the wisest Men of the World of Folly their own Consciences of imposing a Cheat upon them to check their vain Pleasures and in defiance of Light within and without smother all Conceits of a World to come 2. They do not consider these things and weigh them that they may come to understand what is their end and business here Alas are we so near everlasting Joy or Misery and yet neglect it yea it may be scorn and oppose those that make it their chiefest Care and Labour to prepare for it How long have you lived in the World and scarce ever asked the question or thought seriously What shall I do to be saved you are desirous to give full and ample Satisfaction to your dying Part yea have pampered it and over-clogg'd it but your business is not to pamper the Body but to save your Souls Now you should shew your selves Men Isa. 46.8 Remember this and shew your selves Men bring it again to mind O ye Transgressors Think aforehand
Christ is the First-born or First-begotten because he was the first that rose from the dead in his own Strength and vanquished Death others were raised before him but to die again they were raised in their own single Persons he as a publick Person But now is Christ risen from the dead and become the first-Fruits of them that slept 1 Cor. 15.20 And he will by the same Power raise again all his Members to Immortality and Life 3. He is the Prince of the Kings of the Earth one that hath all Power given him in Heaven and in Earth and is superiour to all Princes of the World not only in regard of Eminency as a far greater Prince than they but Authority and Power over them he is their Lord and Soveraign as well as ours as it is said Dan. 4.17 The most High ruleth in the Kingdoms of Men and giveth them to whomsoever he will 1. Observe these Titles are given to Christ with respect to his three Offices of King Priest and Prophet 1. His Prophetical Office is implied in that Term the faithful Witness one that hath brought the Gospel out of the Bosom of God and plainly and clearly revealed it to the World and hath confirmed the Certainty of it by divers Miracles especially by his Death from which he rose again and ascended and poured out the Spirit upon the Disciples for a Testimony and still continueth that Dispensation in part of giving the Spirit so far as to assure the Hearts of his People that this is the Truth 2. His Priesthood is implied in that Expression The first begotten from the dead He died and so offered himself as a Sacrifice of Atonement to God he rose again and is entred within the Vail to continue the Exercise of that Office by his constant Intercession 3. His Kingly Office is implied in that other Expression The Prince of the Kings of the Earth They are all his Vicegerents absolutely at his dispose and can do neither more nor less than he will have them Mat. 28.18 All Power is given unto me in Heaven and in Earth He hath supream and absolute Authority given him over all things both in Heaven and Earth for the Good of the Church and in the Church he is the only Head and King to appoint and maintain the Way and Means of gathering preserving ruling the Church and ordering all the Affairs thereof to the World's End 2. Observe that all these Titles are suted to the present occasion of this Prophecy which is to encourage his People to suffer Persecution for the Gospel's sake 1. As he was the faithful Witness it assured their Cause to be right The Gospel is called the Testimony of Iesus Christ ver 2. He declared nothing to us but the Will of God The Flesh hath such a value for and tenderness of its Interests that Men will soon distinguish themselves out of their Duty if there be the least doubtfulness in the Cause for which they suffer or any suspicion of it Therefore now when dreadful Troubles attended the Profession of the Gospel he setteth forth Christ as the faithful Witness to heighten their Zeal As also Rev. 3.14 These things saith the Amen the faithful and true Witness 2. As he was the first-begotten from the dead it still encourageth them more by assuring them of a joyful Resurrection if their Lives should fall in this Quarrel and Conflict This should allay all the Fears of Death Christ is not called the first-born of the Living but the first-born from the dead to own a Relation to us in every Condition dead as well as living He as the first-born rose as a Pledg and Pattern of what should be done to us 3. As Prince of the Kings of the Earth of whose Power and Persecutions they were so much afraid but needed not for they are not only accountable to Christ at last which those adverse Powers little valued having not imbraced the Profession of the Gospel but were held in by the Reins of his Government for the present so as they could not so much as touch an Hair of their Heads without his leave So that here was much Encouragement for suffering Christians who at that time were to conflict with great Difficulties and exposed to the Slaughters and Butcheries of cruel Enemies 3. Observe all these Titles serve to beget a Reverence and great Respect in our Hearts to the Person that owneth them he is the faithful Witness The great Prophet of the Church should be regarded by us This is my beloved Son in whom I am well pleased hear ye him Mat. 17.5 We are to hearken to him believe him obey him as knowing that we must stand or fall at the Sentence of his Word He is the greatest and most excellent of all the Prophets and far above them all who knew more of God and of his Mind than all they joined in one and hath declared his Will more fully clearly and powerfully and shall we set at naught his Counsel Some that despised the Counsel of an ordinary Prophet smarted for it Heb. 10.28 29. He that despised Moses 's Law died without Mercy under two or three Witnesses Of how much sorer Punishment suppose ye shall he be thought worthy who hath troddeâ— under foot the Son of God who came out of his Bosom on purpose to teach us the Way of Salvation If he require Repentance and Faith with a Promise of Righteousness and Eternal Life and a Commination of Eternal Death unavoidable if we believe not nor repent we are to believe it with all Certainty to set about this Work with all Care and Diligence and continue therein with all Constancy and Perseverance Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Christ came from Heaven at first returned to Heaven again from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit enabled them to preach the Gospel with Success O surely we should attend to his Doctrine and receive it with firm Assent and obey it with humble Submission Again he is the first-begotten from the Dead That he died should render him dear to us for it was for our sakes as I shall shew by and by That he rose again was for our sakes for our Justification Who was delivered for our Offences and rosâ— again for our Iustification Rom. 4.25 For it sheweth that his Sacrifice was accepted as sufficient for our Atonement Yea for our blessed Resurrection 1 Cor. 15.20 But now is Christ risen from the dead and become the first-Fruits of them that slept As the whole Harvest was blessed and sanctified in a little handful of the first-Fruits offered to God But I urge it now as an Argument why we should give him Glory as deserving it by the Greatness of his Person This made it evident that he was the
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
with the Blessing of eternal Life His Priestly Actions after the Order of Aaron were his Consecration to his everlasting blessed Priesthood after the Order of Melchisedeck Without these Sufferings he could neither be a faithful nor a merciful high Priest nor satisfy his Father's Justice nor have a full feeling from Experience of the Creatures Misery Well then as Christ was consecrated at his Death so is a Christian who runneth Parallel with Christ in all his Offices As Christ had an Inauguration into that Priesthood he executed upon Earth at his Baptism So hath a Christian for his spiritual Priesthood as soon as washed in the Laver of Regeneration but for his everlasting Priesthood at Death 2. My next Argument is This suteth with the other Privilege of Kings We are made Kings as well as Priests Now as our Kingly Office is not perfect till we come to Heaven so neither our Priestly and therefore it mainly respecteth our Ministration in the heavenly Temple How is a poor Christian a King here unless in a Riddle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he vanquisheth the Devil the World and the Flesh As it is a Princely thing to be above inferiour things and to trample them under our Feet The Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that is above the Hopes and Fears of the World that feareth nothing and desireth nothing This is indeed in a Metaphor a Kingly Spirit to have our Hearts in Heaven and to look upon all sublunary things as beneath our Care and Affections Christ's Kingdom is not of this World neither is a Believer's Here upon Earth we reign only in a spiritual way But the Privilege cometh fully to be verified when we tread Satan under our Feet and triumph over Enemies and reign visibly and gloriously sitting upon Thrones with Christ at his Coming judging the World and Angels themselves Matth. 19.28 Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye shall also sit upon twelve Thrones judging the twelve Tribes of Israel Luke 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Psal. 49.14 The upright shall have Dominion over them in the Morning And 1 Cor. 6.2 Know ye not that we shall judg the World And ver 3. Know ye not that we shall judg Angels Neither will this Kingdom be terminated and ended at the Day of Judgment but they shall be Kings eternal in Heaven Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you the Kingdom 2 Tim 2.12 If we suffer with him we shall also reign with him that is in Heaven With respect to this Title Right and Interest we are said to be made Kings Now proportionably the other Privilege of being made Priests must be expounded also We are spiritual Priests upon Earth we have our Sacrifices of Prayers Praises and Alms and devoting our selves to God But this Office is not compleated till we come to Heaven and do immediately minister before the Lord. Then we have Entrance into the holiest Heb. 10.19 Having therefore Brethren Boldness to enter into the holiest by the Blood of Iesus Not in Spirit but in Person For if the chief Part of our Kingly Office be yet behind why not the chief Part of our Priestly Office also 3. Then we are qualified and prepared Sanctification must go before Consecration and the more sanctified the more consecrated And when our Sanctification is finished then our Consecration is consummated and not till then Now in this World our Justification and Sanctification is imperfect we are not got above our legal Fears and Grace is very weak in us You know before we can serve the living God our Consciences must be purged from dead Works Heb. 9.14 As the High Priest was not to approach God without his Washings lest he die And we are bidden to draw nigh to God with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10.22 If we have the Privilege of Priests we must perform the Duties of Priests Now we are not perfect as appertaining to the Conscience nor are we fully cleansed and sanctified till the Vail of the Flesh be removed and we be presented to God without Spot and Wrinkle Somewhat is begun indeed that will tend to and end in perfect Sanctification enough to qualify us for our Ministration at this Distance from God There is enough done on Christ's Part by way of Impetration and Merit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified or consecrated he hath payed the Price but as to the Application that is by Degrees The Priest under the Law was seven Days in consecrating this figured all the time that interveneth before we enter upon the everlasting Sabbath Our whole Life is the time of Consecration which goeth on by Degrees and will be made compleat both for Body and Soul at the Resurrection for then shall we be made fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven In this Life our Consecration is not yet finished we cannot come so near God we are qualified indeed to come to the Throne of Grace but not qualified to come to the Throne of Glory But the Work is a-doing and in time it will be accomplished 4. We have not the full Privileges of Priests till then which is Intimacy full Communion Nearness of Access to God and Ministration before him This is the Privilege we have as Priests The Apostle telleth us Heb. 9.8 The Holy Ghost signifieth that the way to the holiest of all was not yet made manifest while as the first Tabernacle was yet standing How did the Holy Ghost signify this I answer by the whole Oeconomy and Frame of that Dispensation God kept State and Majesty then and his People must not come too near him The common Israelite must not come too near the Sanctuary they were not to camp or pitch their Tents round about it but only the Levites lest they die Numb 1.52 53. And the Children of Israel shall pitch their Tents every Man by his own Camp and every Man by his own Standard throughout the Host. But the Levites shall pitch round about the Tabernacle of Testimony that there be no Wrath upon the Congregation of the Children of Israel It was a dangerous thing for the common Israelites to be too near the Symbols of God's Presence to teach us the Distance between God and Men and their Unworthiness to come near him and his holy things But though the Levites might encamp near it yet none but the Priests must
plentiful Life of Worldliâ—gs with the forfeiting of the Soul the Pleasures of Sin for a Season with the Pains of Hell 4. The fourth sort of Comparison which the Scripture directs us unto is Temporal bad things with Eternal good things and that is the Case we have now in hand Thus Rom. 8.18 For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us Sufferings for the present may be very great but the Glory that is revealed to us and shall one day be revealed in us is much greater as there is no Comparison between a little Flea-biting or the prick of a Pin with eternal Ease and Rest or the trouble of entring by a strait Gate or Entry into a glorious Palace 2 Cor. 4.17 For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory The Sufferings of the present World are leves breves light and short not in themselves but in comparison with eternal Life In themselves they may be some of them very sharp and grievous and some also very long and tedious but look what a Point is to the Circumference that is Time to Eternity and what a Feather is to a Talent of Lead that are present Evils to future Glory and Blessedness All this is spoken to shew that it is better to be miserable with the People of God than happy with his Enemies and that we should not be drawn away from Christ neither by the comfortable nor troublesom things we meet with in the World 6. This Happiness which Christ hath proposed is at the general Resurrection or Christ's coming to Judgment for that is the Point which the Apostle is now discoursing of There is a distinction between the Good and the Bad at Death when the Spirits of just Men are made perfect Heb. 12.23 and the Spirits of the Wicked are sent to Prison 1 Pet. 3.19 The Soul dieth not with the Body but some go one way some another the Souls of just Men to God's Palace of Glory where they are with Christ and the Souls of the Wicked to the Prison of Hell But this Retribution is not sufficient for two Reasons because it is private and doth not openly vindicate the Justice and Holiness of God and it is but on a part the Soul and not the Body 1. Because it is private and dispensed apart to every single Person Man by Man as they die Certainly it is more for the Honour of God to bring his Judgment to Light as the Prophet speaketh Zeph. 3.5 Every Morning doth he bring his Iudgment to Light Here the Love of God towards the Good and the Justice of God towards the Wicked is not brought into the clear Light nor at Death neither the Mouth of the Pit is not visibly opened nor the Glory of Heaven exposed to view But then this different Respect is more conspicuous when the Justice of God hath a publick and solemn Triumph and his Enemies are branded with Shame and Ignominy and the Faith of his Elect found to Praise and Honour and the one are publickly condemned and the other justified by the Judg sitting upon the Throne Acts 3.19 That your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. 2. As it is upon a part the Soul only The Bodies of the Holy and the Wicked are both now sensless and moulder into Dust in the Grave and till they be raised up and joined to their Souls can neither partake of Wo or Weal Pleasure or Pain The Soul though it be a principal Part is but a Part the Body essentially concurreth to the Constitution of the Man and it is the Body that is most gratified by Sin and the Body that is most pained by Obedience and therefore the Body which is the Soul's Sister and Coheir is to share with it in its eternal Estate whatever it be Therefore that we may not be in part punished nor in part rewarded there is a time coming when God will deal with the whole Man and that is in the Day of Christ's solemn Court and Audience when all the World shall be summoned before his Tribunal 7. The Apostle proveth this because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable To clear this I shall shew First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable Secondly How this will not consist with the Righteousness of God's Government First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable I put this first Question that we may not mistake the Apostle's meaning when he pronounceth Christians to be of all Men most miserable if our Hopes in Christ were terminated with this Life Take him right and therefore 1 st Negatively 1. It is not to deny all present Providence or watchful Care over his oppressed People No. Eccles. 3.16 17. And moreover I saw under the Sun the Place of Iudgment that Wickedness was there and the Place of Righteousness that Iniquity was there He meaneth not in the Mountains of Prey only but in the Tribunals of Justice there was Iniquity and Wickedness I said in my Heart God shall judg the Righteous and the Wicked for there is a Time there for every Purpose and for every Work So again Eccles. 5.8 If thou seest the Oppression of the Poor and the violent perverting of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Both these Places shew that there is a Providence though God for a while permit his meek and obedient Servants to be oppressed and in the Eye of the World they seem to be forgotten and forsaken and utterly left to perish yet in due time God will exercise a righteous Judgment on them and their Enemies The like you have Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth It is not meant of hereafter but now It is many times found that Godliness and Holiness are Matters of Benefit and Advantage in this World abstracted from all Reward in another Life The World is not governed by Chance but by a wise and a most just Providence It may be God doth not relieve the Oppressed so soon as Men would yet in due time he will not fail to shew himself the Ruler of the Affairs of Mankind So that this is not his meaning to exclude all present Providence 2. Not to deny that we have such Benefits by Christ here in this World as not to make our Condition more valuable than that of the Wicked We have Hopes by Christ of the Pardon of Sins and that is
to us An Earnest is a part of the Sum which is promised so is the Earnest of the Spirit a part of the promised Felicity God would not altogether weary us and burden us with Expectation but giveth us somewhat in hand Surely he that giveth us Earnest will give us the whole Sum the Earnest of the Spirit consisteth in Light Life Grace Joy one Dram of these is more precious than all the World and yet these are but an Earnest Now having such a Confirmation in the midst of our Doubts and Fears let us with more Confidence look to receive the whole in due Season 4. Some already have got home to God upon the same Terms and in the same Way in which you expect to get home to him Think often of the Happiness of the Blessed who are now enjoying what we expect and are in possession of that supreme Good which we hope for They are entred into the Joy of our Lord and have neither Miseries to fear nor Blessings to desire beyond what they enjoy they possess all that they love And tho the time of our Advancement to these Privileges be not yet come yet we should look and long for it We are all of the same Family Eph. 3.15 Of whom the whole Family in Heaven and Earth is named It is but one Houshold some live in the upper Room some in the lower some in Heaven some on Earth but we are all of the same Society and Community Heb. 12.23 To the general Assembly and Church of the First-born which are written in Heaven We are said to be already come into this Fellowship only they have gotten the start of us and are made perfect before us that we should follow after We are reconciled to the same God by the same Christ Col 1.20 By him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And we expect our Portion from the Bounty of the same Father If he hath been so good to that part of the Family which is now in Heaven will he not be as good to the other Part also Therefore they that are working out their Salvation with fear and trembling may encourage themselves and look upon this Felicity as prepared for them tho not enjoyed by them It will one day be their Portion as well as those others who have passed the Pikes and are now triumphing with God A SERMON UPON ROMANS II. 7 To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life IN this Scripture we have a plain and full Character of the Heirs of Promise or a short but compleat Description of that Good which is necessary to Life The Words are occasioned by the Apostle's mentioning of the righteous Judgment of God which rendereth to every Man according to their Works That General mentioned in ver 6. is more distinctly explained in the next Verses wherein he sheweth how the righteous Judg will carry himself towards the Good and towards the Bad in the Judgment of Absolution and Condemnation towards the Good in the Text toward the Bad ver 8. But unto them that are contentious and do not obey the Truth but obey Vnrighteousness Indignation and Wrath. The one is a Reward of Grace and the other is a Punishment awarded by his exact Justice We are to consider the first of these the Reward of Grace To them who by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life In the Words observe the Qualification and the Reward 1. The Qualification or Description of the Heirs of Promise 1. By their End and Design They seek for Glory and Honour and Immortality 2. The Means or way wherein they seek it by well-doing 3. Their Constancy and Perseverance in that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by patient Continuance Well then 1 st Here is a short and full Description of those who shall be saved They are those who out of the Hope of the eternal Reward persevere in the Obedience of the Truth for they that continue in well-doing are opposed to them that obey not the Truth but obey Vnrighteousness Whereby is intended those that sin against the Light of Nature and refuse the Direction of the Gospel So that well-doing must be stated partly by the Light of Nature and partly by the Light of Scripture or rather by this latter alone as it comprizeth and explaineth the other And their Constancy and patient Continuance in this Work is as considerable as the Work it self Continuance implieth a constant Tenour of Righteousness and Holiness and patient Continuance implies Continuance notwithstanding Temptations to the contrary or bearing the Persecutions which they underwent for the Duties of the Christian Profession still going on in the Pursuit of that Reward which Christ hath promised 2. The Reward is Eternal Life This they looked and this they laboured for They were not carried on upon temporal Incouragements but eternal Bliss in the World to come And this is an excellent Counterpoise against the Loss or the Discomforts of the present Life Doct. That God will give Eternal Life to all those who by patient Continuance in well-doing seek after it The Point will be best opened by discussing the Circumstances of the Text. I shall speak I. Of the Qualification II. Of the Reward I. The Qualification And there I must speak First Of their Design and Aim They seek for Glory Honour and Immortality In all Businesses and Affairs the end must be first thought of Now these Persons which are here described propound to themselves the noblest and highest End which the Heart of Man can pitch upon even Glory Honour and Immortality Amongst Men the Ambitious who aspire to Crowns and Kingdoms and aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than covetous Muckworms and brutish Epicures yet their highest Thoughts and Designs are very base and low in comparison of sincere Christians who by patient Continuance in well-doing seek for Glory Honour and Immortality and whom nothing less will content and satisfy than the Injoyment of God himself in his Heavenly Kingdom and all that Happiness which he hath promised to his faithful Servants The Threshold will not content them but the Throne Their End is far more noble than the Designs of all the rest of the World And whereas others do carry themselves but as an higher and wiser sort of Beasts and so are unworthy of an immortal Soul these carry themselves as Men possessed with a Divine Spirit The Beasts have an Instinct that guideth them to seek things convenient for that Life which they have And a Man that is satisfied with his Portion here and only relisheth the Contentments of the rational and bodily Life carrieth himself more like a living Creature than a rational Creature more like a Beast than like a Man All their Business and Bustle is to have their
but Gods They were in an high pang of Zeâ—l when they offered so freely to the Service of the House of God but David prayes 2 Chron. 29.28 Oh Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imaginations of the thoughts of the heart of thy people and prepare their hearts to seek thee Our Motions are fleeting and vanishing God must preserve in us these Resolutions of consecrating our selves and all that is ours to him SERMON III. GENESIS xxvi 63 And Isaac went out to meditate in the field at the even-tide IV. MY Work now is to handle the Letts or Hindrances of Meditation together with the helps and means that may quicken you to the performance of it The Letts may be sooner discovered then remedyed as the Nature of many Diseases is better known than the Cures and therefore they are called Opprobria Medicorum the Disgrace of the Physitians skill So these remain as Marks and Memorials of the Fall Intire and uninterrupted Visions are the Priviledges of Heaven we must be contented with our broken and imperfect Measures it is enough that we have Doves Eyes Cant. 4.1 That we can peck and look upward and enjoy some temperate glances on the Glory of our Hopes though we be not transported with the ravishments of a constant and steady Vision We cannot expect to be absolute we shall still have cause to be humbled it is enough if we can be encouraged against despair for many find themselves so unfit that they have not hopes enough to attempt the Duty To these I shall speak chiefly in this Discourse I had thought to have handled the Letts severally and then the helps but I think it would be better to suit each discouragement with its proper helps The Letts and Hindrances are of several sorts some common to this with other Duties and others more peculiar to the Duty of Meditation First I begin with the first sort such Hindrances as are common to other Duties and they are Four Sloath Love of Pleasure a Guilty Conscience and an unwieldy Mind 1. There is a Spiritual Sloathfulness Men lye upon the Bed of Ease and are loath in good earnest to apply themselves to what is painful and difficult If Grace would drop to them out of the Clouds or God would be contented with some faint lazy wishes or some cold and yawning Expressions of a drowsie Devotion they would be Religious but where Duties must cost labour and self-denyal and put them to pains Men withdraw the Shoulder and hang off Therefore Solomon saith Prov. 21.25 The desire of the sloathful killeth him for his hands refuse to labour They would fain have Grace and performe what God requires but are loath to take pains Now as this is a Prejudice against all other Duties so especially against the Duty of Meditation partly because of all Duties it is most difficult and tedious to the Flesh it is a Duty lying within the Soul we cannot so easily command our own thoughts now inward Duties are the most difficult because we cannot alwayes exercise a Dominion over our own Spirits Partly because it is a Private Duty to which God alone is conscious In Publick Duties Secular Interests and Ends have a great constraint and therefore we excite the Heart to be more intent and serious We see by-ends make Men deny themselves but where there is not this to prompt them they either omit the Work or turn it into a slight and idle practice How shall we do to shake off this Spiritual Sloath I Answer 1. You must consider that a lazy Spirit is most unfit for Christianity The whole Christian Life is carryed on with much Labour and Diligence you were as good never look after Christ and Heaven as refuse Labour There is nothing required in the whole compass of Religion but what will cost you a great deal of pains Faith is a work Iohn 6.29 That is the work of God that ye believe on him whom he hath sent It is not a barren idle speculation nor a naked apprehension but a matter of difficulty and diligence to bring Christ and the Soul together and to lodge the Soul in the bosom of Christ. Love is Labour Heb. 6.10 God is not unrighteous to forget your work and labour of love It is not a Naked Profession but there is Labour in it take it either for Love to God or Men for Love to God that is not a fellow-like familiarity but a laying out our selves in his Service or for Love to Men that doth not consist in a few good words Debts are not paid with a noise of Money you do not satisfie the Commandment by saying Depart in peace be ye warmed be ye filled if you give them not those things which are needful to the body Iames 2.16 So for Obedience it is expressed by a constant course of Work and Labâ—ur 1 Cor. 15.58 Be ye stedfast and unmovable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Religion is but a constant Exercise there are no Loyterers in Heaven Gods Work must not be followed with a faint wish and a slack hand Men mistake Religion if they think it a broad and easie way where Men may live at large no the Gate is narrow and the Path is streight and few there be that find it it is a Work not a Sport and Play and Men had as good lay all thoughts of God and Christ aside as to resolve upon an easie course and flatter themselves with an expectation that they shall go to Heaven with a lazy wish and fancy such a short cut and passage to Heaven as will cost no pains 2. It is better to take pains than to suffer pains and to be bound with the Cords of Duty than with the Chains of Darkness The Bonds of Duty are not Gives but Ornaments for Duty is the greatest Freedom Psal. 119.45 I will walk at liberty for I seek thy precepts You will never be more free then when you once make Experience of Gods Service How sad is it to see Men prejudiced against such pains as yield Freedom and Comfort for the present and Glory for the future and take pains for that for which they shall suffer Eternal pains Isa. 5.18 Wo unto them that draw iniquity with cords of vanity and sin as it were with cart ropes They moyl and toyl in the work of Satan as a Horse in a Mill and labour for their own destruction Consider the Devils Work is Drudgery and his Reward is Death yet such is the wretchedness of Man that he accounteth nothing toilsome but God's Work and nothing pleasant but the Accomplishment of his own Lusts to be Lusts Vassal and Prides Slave and to be at the command of every Covetous and Unclean Desire How do Men toyl in the World go to Bed late rise early eat the Bread of Sorrows exhaust and waste their Strength
and Spirits and yet there is Sin in the Work and Hell in the Wages Oh consider if it seem difficult which is better to labour for a Season or suffer for ever which is the end of them that live in the constant neglect of a known Duty 3. There is nothing so hard in God's Service but he hath manifested Love enough to sweeten it We begrudge a few thoughts of God and God had thoughts of us before all Worlds Psal. 40.5 Many O Lord my God! are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in number unto thee if I would declare and speak of them they are more than can be numbred Psalm 109.13 How precious also are thy thoughts unto me O God How great is the summ of them Who can tell what a condescention it was for Infiniteness to think of poor Worms and that he should before all Worlds plot and design our Salvation And when the Plot came out there was a great deal of Love to sweeten Duty the Lord Jesus Christ thought no Danger too great no Suffering or Extremity too hard no work too difficult for our sakes what a Mercy is this God hath not only required Obedience but discovered a Love that may sweeten the difficulties of it 4. There is no difficulty in Religion wholly insuperable and too hard for an Active and Industrious Spirit Those that follow on after God do at length find him to their Comfort A faint pursuit is the cause of discouragement When a flint doth not strike fire at the first we strike again Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It is a Rule in Grace as well as Nature Let us therefore follow on till we have overcome the difficulty that is before us 5. A Lazy backward Heart must be urged forward with the greater importunity When David was shy of God's Presence he layes a Command upon himself Psal. 32.5 I said I will confess my transgressions unto the Lord He maketh Reason to issue out a Decree and positive Conclusion So Psalm 39.1 I said I will take heed to my wayes that I sin not with my tongue So by just Analogy we may gather that the Soul should in this case determine I will go and try and see what may be done I will keep off from God no longer but will go to him 2. Another Lett and Hindrance is Love of Pleasures Men that would pass their time in Mirth are unwilling to be so solemn and serious When Childrens minds are set to play it is irksome to hear of School or of their Books so when the Heart is set for Pleasure it is a hard matter to bring the Soul to Religious Performances How shall we do to wean the Soul from Pleasures 1. Consider to love Pleasure is to gratifie the Beast in us rather than the Angel Man is in part an Angel and in part a Beast he hath a Nature common to both now when Men study altogether to gratifie their sensual part it is to turn Men into Beasts To serve our lowest faculty and to enjoy pleasures without remorse is the happyness of the Beasts to eat and drink and sleep and sport is but to do as the Beasts do A Mans Delight should be in the pure and free Exercises of Reason If Men would exercise themselves herein they would find the greatest delectation would be in the contemplation and view of Truth Psalm 19.8 The statutes of the Lord are right rejoycing the heart That Taste which Hypocrites have of the good word of God Heb. 6.5 is meerly such as Scholars have in the height of Speculation and Study because the Gospel is such an excellent Contrivance and a sublime satisfying Truth Nulla major voluptas quam fastidium voluptatis there is no greater pleasure than a disdain of sensual pleasures 2. Consider the sweetness of Religious Exercises is far better than that of Carnal Pleasures as that heat is more Manly that is gotten by exercise than by hovering over the Fire It is hard I confess to abjure accustomed Delights Pleasantness is connatural to us but we should consider that by Communion with God in Spiritual Exercises Delight is not abrogated but preferred and advanced to a more noble becoming Object it is taken out of Egypt that it may grow in Canaan transplanted out of a Fenn into a Paradice that it may thrive in a better Soyl it is less Dreggy but more Masculine and Grave Psalm 104.34 My meditation of him shall be sweet I will be glad in the Lord Eph. 5.4 Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks We keep the Affection but change the Object The Comforts of Christianity are expressed by terms proper to the Delights of the Senses to teach us this Excellent Art to keep the Affection and change the Object and by an Holy Sleight and Wile to couzen the Soul into better Joyes Here Delight is most pure and more free no excess is vitious Castae deliciae meae sunt Scripturae tuae thy Scriptures are my chast Delights The Pleasures of the World are but sugard baits a Man may soon loose himself but here by Tryal you will find the same sweetness with less hazard and danger 3. We may make choice of Matter more pleasant to allure the Soul All the Objects of Meditation are not dark and gloomy there are some things pleasing to Nature the variety of Providences the Beauty of the Creation the excellent contrivance of the Gospel All Objects are not mournful and in case of such a Temptation we may allure the Soul and when we are not so fit for the severe Exercises of the Closet we may as Isaac go out into the Fields to meditate and heighten Fancy and Imagination by Objects more pleasant 3. The next general Hindrance is a Guilty Conscience When the Soul is under the burden of Guilt we are loath to be serious and alone lest the Mind should fall on it self of all things we then desire to flee the Company of our selves and therefore Meditation is an unpleasant Duty We cannot think of God but as of a Judge nor of a World to come but as of our own Ruine A guilty Conscience would fain obliterate the thoughts of God as the guilty Heathens Rom. 1.28 They did not like to retain God in their knowledge that is Actual Sound Distinct Thoughts of God It is said Iames 2.19 The Devils believe and tremble Thoughts of God impressed the more horrour on them therefore they cryed out Matth. 8.29 Art thou come hither to torment us before the time So guilty Men are under these horrors They are all their life-time subject to bondage Heb. 2.15 which though it be not alwaies felt is soon awakened Iob 21.14 Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What shall we
out of the burning That God should reform thy crooked perverse spirit and pardon all thy sins and lead thee in the way of righteousness unto Eternal Glory How should thy heart and mouth be filled with the high Praises of God! and how should you say Blessed be the Lord God of Israel for he hath visited and redeemed my Soul 3. Consider what preventing Grace God used towards you How he sought you out when you sought not him that he might save you As this saving Mercy was not deserved by you so it was not so much as desired by you the Lord pittied thee when thou hadst not an heart to pity thy self and prevented thee with his goodness It is good to observe the circumstances of our first awakening or reducement from our wandrings The Apostle speaketh of the called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his purpose Rom. 8.28 Not the purpose of them that are converted but the purpose of God For whom he did foreknow he also did predestinate and whom he did predestinate them he also called vers 30. Many come to a Duty with careless and slight Spirits or by a meer Chance as Paul's Infidel 1 Cor. 14.24 25. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all And thus are the secrets of the heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Oh how many do thus stumble upon Grace unawares as not minding or desiring any such Matter yet God directeth a seasonable word that pierceth iâ—to their very hearts Sometimes when opposing and persecuting as Paul Acts â— Many that come to scoff I have seen his ways I will heal him Isa. 57.18 Soâ—e are leavened with prejudice loth to come drawn against their consent Iohn 1.46 Nathaniel saith to Philip Can any good come out of Nazareth Philip saith unto him Come and see yet there he met with Christ. Various circumstances there are which shew Christ's vigilancy and care in seeking after lost Souls 4. That he hath made the Cure effectual notwithstanding the reluctancies of our carnal hearts We are all of us full of the wisdom of the Flesh and that is enmity to God Rom. 8.7 Because the Carnal Mind is enmity against God for it is not subject to the Law of God neither indeed can be Now that our hearts should be quite changed and have another bias and inclination put upon them this is the Lord 's doing and it should be marvellous in our eyes Iohn 3.6 That which is born of flesh is flesh but that which is born of the Spirit is Spirit That we should be so quite altered as now to mind Serious Spiritual and Heavenly things surely nothing could do this but the Almighty Spirit of Christ or that efficacy which is proper to the Mediatour Sermon I. on Psal. Lc 1 Lord thou hast been our dwelling-place in all generations IN a time of danger we would all be glad if we could get a safe place of retreat or a secure habitation where the evil might not come nigh us The Text will direct you to one if you have an heart to make use of it This Psalm was penned by Moses the Man of God as the Title sheweth It 's reflection is mainly upon the state of those times wherein he lived when the Children of God wandered up and down in the Wilderness and were sorely afflicted by sundry Plagues and great Multitudes of them cut off by untimely death for their Provocations The Psalm is said to be a Prayer of Moses He beginneth his Prayer with an acknowledgment of God's goodness and gracious protection In the howling Wilderness and in all former Ages he had been their habitation And this giveth him confidence to ask and expect other things from God's hand From hence we may learn to express Faith in Prayer before we express Desire and give God glory in believing before we lay forth our own wants So doth Moses the Man of God Lord thou hast been our dwelling-place in all Generations Doctr. That God is his Peoples habitation or dwelling-place I shall deliver the sum of this point in these Considerations First The First shall be a General Truth That true and lively Faith doth apprehend all things as present in God which it wanteth in the Creature When they wandered up and down in the Wilderness God was their habitation As the life of Sense is a flat contradiction to Faith so is the life of Faith to the life of Sense Faith is supported by two things God's All-sufficiency and Gracious Covenant The one sheweth what may be the other what shall be As God hath a double Knowledge Scientia simplicis intelligentiae visionis By the former he knows all things that may be in his own All-sufficiency By the latter he knows all things that shall be in his own Decree So Faith sees all things made up in God This can be because God is able to bring it to pass This shall be because God hath promised it His promise is as good as performance therefore a Believer in the want of all things doth not onely make a shift to live but groweth rich 2 Cor. 6.10 As poor yet making many rich as having nothing and yet possessing all things Nothing in the view of Sense but all things in God that are good for him As God was as a fixed habitation to them that were in the Wilderness so he promiseth Ezek. 11.16 Although I have cast them far off among the Heathen and although I have scattered them among the Countreys yet will I be to them as a little Sanctuary in the Countreys where they shall come A Christian that hath learned to live by Faith above Sense he can never want any thing he hath it in God and can see not onely pardon and righteousness forth-coming out of the Covenant but food and raiment protection and maintenance house and home and all things even then when they are most destitute It is not onely an act of Love that God is instead of all these things but an act of Faith As to Love 1 Sam. 1.8 Am I not better to thee then ten Sons God is not onely better than all to a Believer but he is all Secondly God's People may be reduced to such exigences that they may have no house nor habitation on this side God As now the People of God were in a wandering condition 1 Pet. 1.1 Peter directs his Epistle To the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia Strangers not only in affection but condition Exile and Separation from their outward comforts and priviledges may be the lot of the People that are dearest to the Lord of any on earth besides Heb. 11.37 They wandred about in sheep-skins and goat-skin being destitute afflicted tormented v. 38. They wandered in Desarts and in Mountains and in Dens and in