if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
Heaven The whole genius of the Popish religion runneth this way where the worship of Christ is turned into a theatrical pomp and the simplicity of the Gospel is changed into weak and silly observances and beggarly rudiments which betray it to the contempt scorn of all considering men and is no more pleasing to Christ than the mockage of the Jews Souldiers that put a purple robe upon Christ and cryed Hail king of the Jews when they spit upon him and buffeted him In Christians 't is but to complement Christ to feast and make mirth for his memory and deck our bodies and houses whil'st we look not after rejoycing in the Spirit to be all for sumptuous Temples and costly furniture and rich Altar Cloaths and Vestments while his Laws are trampled under foot and those that would sincerely worship Christ and make it their â—usiness to go to Heaven are despised and maligned and it may be condemned to the fires 'T is not the pomp of Ceremonies but Faith and brokenness of heart and diligence in his service and living in the Spirit that Christ mainly looketh after Religion looketh more like a worldly thing in a carnal dress but the Kings daughter is glorious within Psa. 45.13 The glory of the true Church and every member thereof is in things spiritual as knowledge faith love hope courage zeal sobriety patience humility these are the true glories of the Saints not golden Images and rich accommodations and outward triumph and carnal revilings and the great thing Christ hath commended to us in his Doctrine is an holy heart and an holy life Psa. 93.5 Holiness becometh thy house O Lord for ever Not pomp and gaudry of worship but purity and holiness that 's a standing ornament 4. By herding with a stricter party whil'st yet our hearts are not subdued to God There are three places prove this Gal. 6.15 For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature And Gal. 5 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith that worketh by love 1 Cor. 7 19. Circumcision is nothing and uncircumcision is nothing but keeping the commandments of God Men hug others because they are of their party and fellowship 't is religion enough to be one of them of such a party and denomination as obtains the vogue and is of most esteem among Christians in that age yet how strict so ever our party be if our hearts be not subdued to Christ all is as nothing in the sight of God till a man be a new creature 't is but a fleshâ—y knowing of Christ a man may change his party as a piece of Lead will receive any Impression either Angel or Devil or what you stamp upon it 3. This knowing Christ after the flesh will do us no good be of no comfort and use to us as to the salvation of our Souls 1. Because God is no respecter of persons 1 Pet. 1.17 If you call him Father who without respect of persons Judgeth every man according to his works The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not judge by outward respects The Prosopon of the Jew was his knowledge of the Law and injoying the Ordinances of God The Prosopon of the Christian is his profession of respect to Christ and esteem of him but God judgeth not by the appearance but by the internal habit and constitution of the heart manifested by an uniform obedience to his whole will otherwise circumcision may become uncircumcision or Christianity as Paganism Therefore 't is not enough to profess you are for Christ of his Faction and Party for there is a Faction of Christians as well as a religion they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ without any change of heart or serious bent of Soul towards him Now this is the Prosopon according to which God may be supposed to judge for you do not think riches or poverty fear or love can so much as be supposed to be in God but profession or not profession is that he looks to 2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory namely by our respect to his commandments John 14.21 He that hath my commandments and keepeth them he it is that loveth me There 's the main other things will not pass for love though they be taken for such in the World And John 15.14 Ye are my friends if ye do whatsoever I command you Perfect friendship consists in harmony or an agreement in mind and will If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will Psa. 97.10 Ye that love the Lord hate evil and constraineth the Soul to set about every thing which it knoweth will please and honour him 2 Cor. 5.14 The love of Christ constraineth us If we do but love him and be sensible of the obligation he hath left upon us So it will be in a real spiritual love 3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh Christ being now exalted requireth a spiritual converse with him When Christ hath laid aside his mortal life we should lay aside our carnal conceits and affections There were some Jewish Impostors that Eusebius writeth of Mungrel Christians Chocabites and Nazerites who called themselves the Lords kinsmen a sort of Cozening and Heretical companions they were who for their own purposes forraged the Countrys up and down as the Gipsies now do amusing the World with genealogies and drawing the vulgar after them with many vain fancies denyed the Resurrection interpreting all said about it of the new creature pretending belief in Christ but observing the Law of Moses against whom the Epistle to the Galatians is supposed to be written And there were some that knew Moses after the flesh and seemed to pretend much zeal to the Law of Moses Now the Apostle saith they deserved to be called the concision rather than the circumcision whereof they gave out themselves to be patrons and defenders The true believers had right to that title because they had the thing signified by circumcision worshipping God with the inward and spiritual affection of a renewed heart and trusting in Christ alone for salvation who was the substance of the shadows and renouncing confidence in fleshly priviledges worship God in the Spirit and rejoyce in Christ Jesus So for Christians glorying in externals is scarce worthy the name of Christianity if they have the name not the reality 4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven It pleased him not in the days of his flesh A Divine spiritual affection doth only befit the state of glory to which he is exalted Now
I have suffered the loss of all things and do count them but dung that I may win Christ All is nothing to this 3. It weaneth the heart from outward observances and bodily exercises to solid Godliness or looking after the life and power of them The Ordinances of the Law though of God's own Institution are called Carnal Heb. 7.16 Not after the law of a carnal commandment the Worship of the Gospel Spirit and Truth John 4.23 24. The hour is coming and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The more true knowledge of the Gospel the more of this As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.2 3. and the Apostle speaketh of the Jew Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the letter whose praise is not of men but of God So it is with better reason true of the Christian the Worship of the Gospel consisting little of Externals but being Rational Spiritual Worship 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. Col. 2.6 As ye have received the Lord Jesus Christ so walk ye in him We receive his Spirit That is a sorry zeal and hath little of a Christian Spirit that runneth altogether upon outward things Christianity first degenerated by this means and the life and power of it was extinguished when it began to run out altogether in Form and men out of a natural Devotion grew excessive that way A Christian in obedience to God is to use his instituted Externals but his Heart is upon the Spirit and Soul of Duties Multiplying Rites and Ceremonies has eat out the life and heart of Religion The more spiritual and substantial Worship is the better if there be humble and affectionate reverence a ready subjection and submission to him flowing from grace engaging the heart to God and animated by the influence and breathing of his Spirit SERMON XXXII 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new THis is an inference out of the former Doctrine Two things the Apostle had said Henceforth we no more live to our selves verse 15th And Henceforth know we him no more verse 16th There is a change wrought in us a change of life and a change of Judgment a new Life because there is a new Judgment Now in the Text he sheweth a reason why he changed his Judgment and Life and lived and judged otherwise than he did before because there is such a change wrought in all that belong to Christ that they are as it were other persons than they were As when Saul prophesied 1 Kings 10.6 The Spirit of the Lord shall come upon thee and thou shalt be turned into another man Not in respect of person or in regard of substance but some gifts and graces So these should be as other creatures as new creatures Now these things should only be in esteem with Christians which belong to the new creature or regeneration Therefore if any man be in Christ c. In the words we have a Proposition 1. Asserted 2. Explained 1. The Proposition asserted is hypothetical in which there is 1. An hypothesis or Proposition If any man be in Christ. 2. The assertion built thereon He is a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new creation The act of creation is signified by this form of speech as well as the thing created 2. The Proposition explained For there is First A destructive work or a pulling down of the old house Old things are passed away 2dly An adstructive work or raising of the new fabrick All things are become new The words are originally taken out of Isa. 65.17 and Isa. 66.22 Where God promiseth a new Heaven and a new Earth That is a new World or a new state of things Which promises had a threefold accomplishment 1. These promises should have some accomplishment at their return from Babylon which was a new World to the ruined and exiled state of the Church of the Jews 2. These promises were fulfilled to all believers in their regeneration which is as a new World to sinners 3. They shall be accomplished most fully in the life to come for the Apostle telleth us 2 Pet. 3.19 We look for new Heavens and a new Earth wherein dwelleth righteousness Here it signifieth then that all things which belong to the old man shall be abolished and the new man and its interests and inclinations cherished Doct. All those that are united to Christ are and ought to be new creatures Here I shall enquire 1. What it is to be new creatures 2. In what sense we are said to be united to Christ. 3. How the new creation floweth from our union with Christ. 1. What it is to be new creatures It implieth 1. That there must be a change wrought in us so that we are as it were other Men and Women than we were before As if another Soul came to dwell in our Body This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness Eph. 5.8 Life and Death 1 John 3.14 The new man and the old Eph. 4.22 and 24. The vitious Qualities must be subdued and mortified and contrary Qualities and graces planted in their stead A man is so changed in his nature as if a Lion were turned into a lamb as the Prophet says when he sets forth the strange effects of Christs powerful government over the Souls of those who by the Ministry of the Word are subdued to him Isa. 11.6 7 8. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a young Child shall lead them And the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed that they shall seem new creatures transformed out of Beasts into men and instead of an hurtful they should have an innocent and harmless disposition Without a Metaphor this is represented 1 Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are
for their present use without looking further and the Wisdom of the other that their Vessels were furnished as well as their Lamps Grace must flow forth but withall it must have a bottom within As a Fountain or Spring sendeth forth streams to water the ground about it or the heart sendeth forth Life and Spirits to every faculty and member so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour to make their Tongue drop that which is savoury their Actions orderly and even their Carriage in all relations and affairs grave and serious 'T is well when all this hath a bottom that there is a principle of Life within to diffuse this vertue into every part of their Conversations and to keep them mindful and respective to all the Commands of God Now this is required 1. Partly because this glorious Profession and Practice will not serve the turn for the present For God looks not to outward appearance but regards the frame of the heart 't is internal Holiness that is lovely in his eyes Psa. 51.6 and without which the external is loathsome to him Math. 23.17 A Christian hath more in the Vessel than in the Lampâ— Psa. 45.13 The Kings Daughter is all glorious within That which is outwardly professed is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth Knowledge Faith Love Hope Zeal Courage Patience these adorn the Heart as well as the Fruits of them appear in the Life and this maketh us beautiful in the eyes of him that seeth in secret It would help us to discover our mistakes if we did make God our Witness Approver and Judge for the present studying to approve him in the frame of our hearts which is hidden from all others And 2. Partly because the Lamp will not long hold burning unless there be a stock of Oyl to feed it so that if it could suffice for the present yet without Grace in the Heart for the future we shall miscarry when the slender Provision and store is spent A Christian is to provide for the time to come such Grace as my endure and hold out in all tryals and bear weight in the day of Judgment We are often pressed to set our selves in such a state and put our selves into such a frame as will endure the glory of Christs presence and to think of that time and what we shall doe or how we shall be found when he appeareth He only believeth aright in Christ that will not be ashamed at his appearance Luk. 21.36 That ye may stand before the Son of Man And 1 Joh. 4.17 That we may have boldness at the day of Judgment And 1 John 2.29 When he shall appear we may have confidence and not be ashamed of him at his coming 3. A saving work of Grace is an inward Principle of Life and that in such a degree and measure which the unsound though the most glorious Professors of the Gospel do not attain unto Some sleight and insufficient touches upon their hearts many Professors may attain unto that yet never had this rooted Principle of Grace which may properly be called Oyl in the Vessel It differeth in Radication and Efficacy as I shewed before They are inlightened but the day-star doth not arise in their hearts 2 Pet. 1.19 And Eph. 5.8 A flash of light they may have but are not light in the Lord. Are affected with the Truths of the Gospel but not changed or transformed by it 2 Cor. 3.18 Sin may be restrained or benummed but 't is not subdued and mortified Gal. 5.24 we cannot say 't is crucified They are half loosed but are still in bonds make some shew of escape from Sathan but are surprized by him again worse hampered than before Matth. 12.45 urged excited to some good but not enabled and inclined to love God with all the heart and seriously and constantly to set about the things that please him and to avoyd the contrary They have not the Grace the Apostle prayeth for Heb. 13.12 That Grace that may make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace to be alwayes working that which is pleasing in his sight Their Fire is like a straw-sire soon in and soon out so that there is a difference The common Grace that they have is real but not of an abiding and everlasting nature not secured by Gods Covenant and promise there is not that solid rooted Piety Therefore 't is not enough for Christians to see that the Lamp burneth but to look what there is in the Vessel to feed the Flame 'T is not suddain affections on our part nor the transient motions of the Spirit on Gods part that will amount to a constant principle of Life 4. This constant abiding state of Grace or Principle of Life may be known partly by the Terms by which it is set forth in Scripture and partly by the Effects of it First By the Terms by which 't is expressed in Scripture 1. 'T is expressed sometimes with respect to the Original Author Pattern and Fountain of it which is God And so it is called the divine Nature 2 Pet. 1.4 whereby is not meant the Infinite Essence of God which can neither be divided or communicated to any Creature but of those holy and heavenly qualities and dispositions whereby we resemble God The heart of this Christian is so stamped with Gods own Image and Character that he beginneth to look like God for wisdom holiness purity pity So sometimes 't is called the life of God Eph. 4.18 that spiritual Life that is begun in Regeneration is so called not as God is the first original Author of Life natural but the Pattern of it From both these places it appeareth we must first be partakers of such a Nature as God hath before we can live such a Life as God doth 2. 'T is sometimes expressed with respect to the meritorious and procuring Cause or the immediate Head and Fountain of it and so Christ is said to live in us Gal. 2.20 to dwell in us Eph. 3.17 to remain in us as the hope of Glory Col. 1.27 That Christians may live the Life of Grace they must first be united to Christ for he liveth in us as the Head in the Members or the Root in the Branches We must be united to Christ and receive influence from him as Branches from the Root Through Faith Christ is perpetually present in Vertue Grace and Spirit We must first partake of Christ himself being most strictly united to him as Members to the Head from whence they receive sense and motion He taketh up a fixed and unmoveable habitation in our hearts Joh. 14.23 not for a Visit and away but keepeth a perpetual residence in the heart 3. With respect to the immediate Authour and Fountain which is the Spirit given to us to dwell in us by
of Grace Their choice of God for their portion remaineth unshaken They have chosen the better part adhere to it and have a general purpose to please God in all things 2. An universal slumber is not usually incident to the Saints 'T is not the sleep of the whole man as to all goodness 't is not in all parts of the soul. If there be a remiss will and dead affections yet not a sleepy Conscience something that taketh Gods part as appeareth because they are unsatisfied with this dull and drowsie estate 3. They are more easily alarmed and rouzed up out of it than others that sleep the sleep of death Their Faith and Love is soon awake again and easily set a work for God there is somewhat to work upon A true Christian riseth by unfeigned repentance when his Conscience hath but leizure and helps to deliberate and bethinks what he hath done and so much the better resolveth and bethinketh himself against his sin for the time to come 4. When they rise again and repent and do their first works they are more earnest and fervent than they were before As it were to make amends for their former languishing and to redeem the time they have lost they double their diligence Thirdly I come to the Reasons of this Sleepiness 1. There are two Principles in the Children of God the Flesh inclining to sleep and the Spirit to wake Mat. 26.41 The Spirit indeed is willing but the flesh is weak and therefore the degree of Grace which the best attain unto in this life is mixed with imperfection The guiding and commanding faculties do but imperfectly direct and the inferiour faculties imperfectly obey 'T is the Office of the Understanding and the Will to command of the inferiour faculties to obey There is weakness in all of them therefore 't is said Jam. 3.2 In many things we offend all The Understanding in many things is but a blind guide the Will is but in part rectified and so cannot exercise such a powerful command over our thoughts passions and senses 2. Variety of outward Occurrences working upon the diversity of Principles in us As sometimes we are in a prosperous estate sometimes in deep troubles both may cause this deadness and drowsiness in us Sometimes deep troubles make us weary of well-doing 2 Thes. 3.13 so Heb. 12.3 Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Now as this weariness and heaviness causeth sleep in the body so it doth in the soul. We are tyred in Gods service and then our Wheels are clogged A man may be secure in trouble but usually he is so in time of peace Peace Wealth and Honour are often abused to spiritual drowsiness and secure neglect of God Ease slayeth the fool Prov. 1.32 We had need watch when Delilah spreads her lap for us and the Delights of the world open their bosom to us Surfeiting with the abundance of worrldly prosperity we neglect the Power of Religion and please our selves with the Form David enjoying peace and plenty slew Vriah his Friend who in his adversity spared Saul his Enemy yea his heart smote him but for the cutting off the Lap of his Garment In the abundance of outward comforts we sit loose from God therefore we have those cautions Deut. 8. from ver 7 to ver 14. 3. Conversing with Spiritual Sluggards that count it an high piece of wisdom not to be too forward Irreligious Company and Example is a great matter and hath a mighty force upon us And though it doth not begin sin in the Soul it doth increase it Isa. 6.6 Sin is by propagation not by Imitation but yet the contagion of Example is a great advantage to Corruption To be among warm heavenly mortifyed self-denying Christians is a great advantage in the spiritual life There is a notable provocation and excitement in their example Saul among the Prophets had his Raptures 1 Sam. 10.10 Heb. 10.24 Let us provoke one another to Love and good Works This begets a holy Emulation who shall excell but carnal Company is a deadning thing We are more susceptible of evil than good we catch a disease from one another but we do not get health one from another By touching the unclean they became unclean but he that was unclean was not purified by touching the clean The Conversations of the wicked have more power to corrupt than the good to provoke and excite to vertue A man that would keep himself awake unto God and mind the saving of his Soul must shake off evil Company Psal. 119.115 Depart from me ye evil doers for I will keep the Commandments of my God And by evil Company I mean not only the Prophane who bespeak their own hatred and detestation by their apparent odiousness but the loose and careless As we are to take heed that we be not allured to that which is evil so that we be not deadned to that which is good Neglect of God will keep us out of Heaven as well as Prophaneness We easily leven one another with deadness and formality frequent Society with dead hearted persons breedeth it such whose conference is empty and unsavoury and altogether of worldly things Certainly our dulness and backwardness is such that we need the most powerful helps 4. Another cause is a dead Worship Missa non Mordet Christ compareth spiritual Duties to new Wine Mat. 9. but the Pharisaical Feasts to Taplash or old unsavoury stuff that hath no Spirits Old Bottles will endure that well enough Nothing lulleth the Soul asleep so much as a perfunctory Worship or sleepy Devotions Christs Ordinances are simple but full of vertue his Institutions conscientiously observed will keep us awake Psal. 119.93 I will never forget thy Precepts for with them thou hast quickned me Use them much in Faith and Obedience and Graces will be preserved in us in a lively manner and constant exercise 1 Thes. 5.19 20. Quench not the Spirit Despise not Prophesying If you would not quench the Spirit you must not carelesly use the means of Grace The words of the wise are as Goads to prick us forward Eccl. 12.10 in Heavens way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word that it may be as Goads in our sides When we are negligent here is quickning A dull Ministry as well as a dull Minister maketh us fall asleep 5. Slumber is the cause of Sleeping Mark the order in the Text They first slumbred and afterwards slept One degree of carelesness makes way for another and usually there is a lesser degree at first Take heed of the beginnings of declinations If we would avoid sleep we must avoid slumber No man becometh stark naught at the first step One careless Prayer maketh way for another Give way to it now and it will settle into an utter deadness at last Men fear not the danger of little sins and so are hardened under them
the most secret discovery of wrath and discontent and suiteth his Temptations to all the postures of spirit we are in Secondly There is besides this Hostis domesticus the bosom Enemy the Flesh or the inbred Corruption of our Nature that is ready to betray us to the basest Temptations and to open the Gates to the Enemy without Man needeth no Devil to tempt him we have enough in our own bosoms to prompt and urge us to sin Jam. 1.5 The Spirit in us lusteth to envy Gen. 6.5 The thoughts and imaginations of our hearts are evil continually 'T is easie to set Tinder Gunpowder or Flax on fire and therefore they had need to be kept asunder We cannot be too careful the best of us have a good self and a bad self the one must watch over the other or all will come to ruine and Grace will be ready to die Rev. 2.2 Be watchful and strengthen the things that remain that are ready to die From whence cometh the vanity of our Minds our proneness to break the bounds of due liberty in all our Comforts our readiness to erre in Speech our frequent Miscarriages in Conversation our frequent unfitness for holy Duties our unfruitfulness in our Conversing with others our unsettledness in our Consciences our immoderate cares and fears whence I say cometh all this but from our want of Watching against this inward Enemy our Flesh Especially when temptations are near importunate and constant We proceed every step to Heaven by Conflict and Contest because Sin is alwayes at hand ready to assault us and taint us So that a serious Christian cannot but take himself to be still in danger Thirdly The World We walk in the midst of Snares and Temptations saith Austin and Bernard saith That our Life is a continual Temptation We are in the midst of tempting Objects that are comfortable to our Senses necessary to our Uses and present to our Embraces that we can hardly distinguish between what Necessity craveth and Lust desireth and so we are strangely gained upon 1 Joh. 2.16 For all that is in the VVorld is the lust of the Flesh the lust of the Eye and pride of Life He doth not say Whatsoever is in our corrupt Hearts but he describeth the Objects by the Lusts because they are readily excited by them All that is in the World there are Baits for every Temper Honour for the ambitious Wealth for the covetous Pleasure for the sensual Now every distemper loveth the Diet that feedeth it Lust in the Soul or unmortified corruption maketh our abode in the World dangerous 2 Pet. 1.4 That having escaped the corruption that is in the world through lust Here one plungeth himself over head and ears in the World another is intemperate in the delights of the Flesh and the Entertainments of Sense another is aspiring after Honour great Places and Pomp of living or Esteem in the World or at least we give our selves too great a liberty and freedom in these things Therefore you see what need there is of watching when alluring Objects lay such close siege to the Appetite and Senses 2. There is a VVatching unto Good or for the Performance of our Duties that we go about them in an holy serious conscionable Manner observing the best Opportunities and taking heed there be no secret Leaven of Hypocrisie in them Of all holy Duties the Scripture applieth it to Prayer which of all other holy Services is the commonest and the chiefest and Watching therein is a great help though by Analogy it holdeth good in other duties as we shall see in a few places Col. 4.2 Continue in Prayer and watch in the same with thanksgiving So 1 Pet. 4.7 Be sober and watch unto Prayer So Eph. 6.18 watching therein with all perseverance Sathan is a great Enemy to this duty and our Hearts are averse and hardly brought and kept to it Unless it be well performed our Communion with God is interrupted and at a stand Out of all these places we may well collect That there is First A watching unto Prayer or before Prayer Secondly A watching in Prayer or in the Duty Thirdly A watching after Prayer or when the Duty is over 1. The VVatching unto Prayer or before the Duty is mainly to keep up a Praying frame that we may be ready upon all occasions to call upon God The praying frame lyeth partly in Brokenness of heart or a due sense of our Necessities and partly in an earnest Bent of heart towards God and holy and heavenly things and partly in an holy Liberty and Child-like confidence If either of these be lost how slack and backward shall we be in Gods Worship or slight in the performance of it whether in Closet or Family or publick Assemblies and slubber it over in any fashion But when this frame of spirit is kept up the Soul is mightily actuated and enlarged in the Duty As when there is brokenness of heart or a due sense of our Necessities which is the occasion of Prayer or an earnest desire of Grace which is the Soul of Prayer or our Liberty and Confidence is not broken which is the great Encouragement of Prayer then we are like light and airy Bodies whose natural motion is upwards so are we carried out towards God and Prayer is our Element in which we live and breathe Indeed the whole spiritual Life is but a watching unto Prayer that we may have alwayes a readiness for Communion with God 1 Pet. 3.7 2. There is a VVatching in Prayer that the Duty be performed with that seriousness attention and affection that the Nature of it doth require This Watching is necessary because of the slipperiness of our Hearts which easily go off from the work in hand We often mingle Sulphur with our Incense interline our Prayers with carnal distractions suffer our Hearts to be stollen away from under Christs own arm therefore we had need to watch Eccl. 5.1 2 3. There is a Watching after Prayer Partly that we may observe Gods dealing with us whether our Souls have been streightened or whether he hath given liberty hidden his face or shewed himself gracious Here we may gather some matter of Comfort to our selves and Thanksgiving to God Col. 6.2 We must not throw away our Prayers as Children shoot away their Arrows and never look after them Hab. 2.1 I will pray and look up to spy the Blessing a coming We should have many an Argument against Atheism great helps to Faith and encouragements to love God and many a sure ground of comfort in our selves if we did look after the answer of our Prayers And partly that we lose not that affection which we have professed and expressed before God We seemed to express a great desire of glorifying his Name and doing his Will and being sanctified pardoned and strengthened against Temptations Now 't is but the personating and acting a part before God if we be not such in some measure as we professed our selves
Ordinances Heb. 6.18 We have strong Consolation Mat. 26.30 When they had sung an Hymn they went out into the Mount of Olives tho it were a sad time The Eunuch went away rejoicing as soon as he was baptized because he was made sure of the Grace of God Acts 8.39 It is as when a Man hath a good Lease confirmed to him It is not the Bread and Wine rejoiceth the Heart but the renewing of the Covenant 4. Meditation It refresheth the Soul and feeds Joy It is the proper and natural use of Reason The Speculation even of terrible Things is grateful It was the Comfort God himself took in his Works he made them he saw them It is a refreshing to the Soul to think of Creation and Providence as a Son taketh pleasure in a History wherein are recorded his Father's valiant Acts. It is a pure Recreation But oh the sweetness of Redemption the excellency of Glory The Thoughts are sent as Spies into the Land of Promise hereby we have a Pisgah-sight it giveth us a foretaste of Heaven and filleth our Souls with Joy and Blessedness SERMON XXII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World CHRIST had urged several Arguments on the behalf the Apostles their Interest his own Departure their Danger in the World this is the Argument he now presseth Their Danger because of the World's hatred is set forth by the occasion of it their Office I have given them thy Word the Cause of it They are not of the World which is amplified by their conformity to the Patern and Example of Christ Even as I am not of the World So that we have here the Condition of the Saints in the World and then their Constitution and Temper I have given them thy Word Partly by external Revelation in his Ministry during Life Partly by inward Illumination he had given them the Knowledg of it John 16.27 Ye have loved me and have believed that I came out from God John 17.6 I have manifested thy Name to the Men which thou gavest me out of the World Partly by Tradition or Commission he had left the Word with them not only that they might profess it but preach it to others There is an Emphasis in Thy Word Christ grounded his Plea with the Father upon it Men are wont to respect those that suffer for their Sake and Cause And the World hath hated them By the World is meant that Party which is contrary to Christ's Kingdom they are sometimes called the Kingdom of Darkness because the Devil is their Head and Chief sometimes the World because that is their Aim they are guided by the malicious Spirit of Satan and acted by their own Ends and Interests Briefly they are called the World either because the greatest the most flourishing part of Mankind are obstinate against the Gospel or because their whole Bent their Way their Savour is of the World they relish nothing but the World the wicked unbelieving obstinate part of the World And it is said hath hated them hitherto in their Profession they have had but sad experience of the World and in the Course of their future Ministry they can expect no better Because they are not of the World Of the World that is of that strain and sort of Men as of the Devil is to be swayed by him John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do They are different from the World in Spirit in Worship in Conversation In Spirit or in the frame of their Hearts 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God There is a particular Genius that runneth out that way they have other manner of Affections and Dispositions In Worship they are to root out inveterate Superstitions both among Jews and Gentiles Now Men are tender of their old Customs and Traditions Unconformity doth exasperate them much more zealous opposition against Traditions received from their Fathers In Conversation they are come out from among them they are Heteroclites 1 Pet. 4.4 They think it strange that you run not with them to all excess of Riâ—i speaking evil of you Their Course is a countermotion to the Fashions of the World they have renounced worldly Desires and Practices Even as I am not of the World most estranged from the Customs and Fashions of it John 8.23 Ye are from beneath I am from above ye are of this World I am not of this World He tasted of the World's hatred John 15.18 19. If the World hateth you you know it hated me before it hated you If ye were of the World the World would love its own but because ye are not of the World but I have called you out of the World therefore the World hateth you This is added for the Consolation of the Disciples that it may not be grievous to them to suffer what their Master suffered before them When the King is wounded in Battel should the Souldier shrink They have my Spirit and are to inherit my Office and they that have Christ's Spirit must look for Christ's Entertainment Only when it is said Even as I am not of this World it noteth not an exact Equality but some Conformity Christ never was of the World Heb. 7.26 He was Holy Harmless Vndefiled separate from Sinners that is he never was of their number After the Fall all Men are of the World but by Regeneration they are so no more therefore it is said John 15.19 Ye are not of the World but I have chosen you out of the World Ye are separated by God's Fan the Wheat from the Chaff and cut off from your old Root by the Sword of the Word 1. Observe That Christians especially Ministers to whom Christ hath given his Word must expect the World's hatred I apply it to both because Christ hath given the Word to both to ordinary Christians by Regeneration to Ministers by special Commission Ordinary Christians are cut off from the World by the Sword of the Word and Conformity is the ground of Love as Difformity and Dissonancy of Practice is of Hatred and Aversation And Ministers have a special Commission to preach it And then both hold forth the Word Ministers clearly they manage the Fan and of private Christians it is said Phil. 2.15 16. That ye be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World Holding forth the Word of Life They copy out the Word in their Lives they are a living Sermon a walking Rule they preach by their Lives the Truth is held forth in a Minister's Mouth but in a Believer's Conversation 1. Christians that do not let fall the Strictness and Majesty of their Conversations if they keep the Word that Christ hath given
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
a lawful and necessary Fear which doth quicken us to our Duty Phil. 2.12 Work out your salvation with fear and trembling and is either the fear of Reverence or the fear of Caution The fear of Reverence is nothing but that awe which we as Creatures are to have of the Divine Majesty or an humble sense of the condition place and duty of a Creature towards its Creator The fear of Caution is a due sense of the importance and weight of the business we are ingaged in in order to our salvation Certainly none can consider the danger we are to escape and the blessedness we aim at but will see a need to be serious and therefore this fear is good and holy Secondly There is besides this a slavish fear which doth not further but extreamly hinder our Work For tho we are to fear God yet we are not to be afraid of God This servile fear may be interpreted either with respect to the Precept or the Sanction of the Law First with respect to the Precept and so it sheweth us how men stand naturally affected to the duty of the Law Whatever they do is meerly for fear of being punished Secondly to the Sanction Penalty and Curse The fear of evil is more powerful upon us than the hope of good The greater the evil the greater the fear and the more tormenting Doct. That men under the Law-Covenant are under a Spirit of Bondage Here I shall enquire 1. What is the Spirit of Bondage 2. How is it the fruit of the Law-Covenant 3. Whether it is good or bad 1. What is the Spirit of Bondage To open it we must explain Three Things The Nature of the Object 2. The Work of the Spirit 3. The Disposition of man 1. The Nature of the Object The Law requiring Duty of the fal'n creature and threatning punishment in case of disobedience For the Law hath a Twofold Office to convince of sin Rom. 3.20 Now by the Law only cometh the knowledg of sin and to bind over to punishment Therefore 't is said The law worketh wrath Rom. 4.15 In both respects the Old Covenant is called the Law of sin and death Rom. 8.2 The Law as a covenant of Works is called a Law of sin because it only sheweth our sin and a Law of death because it bindeth us over to death 2. The Work of the Spirit Every Truth is quickned by the Spirit and made more powerful upon our hearts The comfort which we have from the Truth of the Gospel is by the Spirit and therefore 't is called Joy in the Holy Ghost So Law-Truths are applied to the conscience by the Spirit Jer. 31.19 After I was instructed I smote upon the thigh and when the commandment came that is in the light and power of the Spirit sin revived and I died Rom. 7.9 That is was made sensible of his sinful and lost condition And indeed the usual Work wherewith the Spirit beginneth with men is to shew them their sin and misery their alienation from God and enmity to him and insufficiency to help themselves 3. The disposition of man which is corrupted under the workings of the Spirit of Bondage And so this Spirit of Bondage or servile Fear worketh several ways according to the Temper of men First in the prophane it giveth occasion of further sinning as conscience being awakened by the Spirit urgeth either the Precept or the Curse the Precept as a Bullock at first yoking groweth more unruly or a River swelleth when it meeteth with a dam and restraint Rom. 7.5 For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Sinful practices were more irritated by the prohibition and so our obligation to death increased or else by urging the Curse which produceth the sottish despair Jer. 18.12 And they said there is no hope we will walk after our devices There is a double despair of pleasing or being accepted There is a lazy sottish despair as well as raging and tormenting despair by which men cast off all care of the Souls welfare There is no hope Secondly in a middle sort of men that have a legal conscience it puts them upon some duty and course of service to God But 't is not done comfortably nor upon any noble motives That which is defective in it is this First 't is constrained service This Bondage which is a fruit of the Law doth force and compel men to some unpleasing Task A Christian serveth God out of love but one under the Spirit of Bondage serveth God out of fear A love to God and true holiness prevaileth with the one more than the fear of wrath and punishment for the Spirit of Adoption disposeth and inclineth him to God as a Father but one under the Spirit of Bondage is forced to submit to some kind of religiousness for fear of being damned Indeed both are constrained the one by love the other by fear 2 Cor. 5.14 only the constraint of love is durable and kindly and sweet the other his Task is grievous and wearisome Mal. 1.11 and holdeth most in a fit when danger is nigh they are frighted into some devotion Psal. 78. from 34 to 38. Secondly That service which they are forced and compelled to yield to God is outward service and obedience Isa. 58.7 hanging the head for a day like a Bulrush and as they do Micah 6.7 offer Thousands of Rams and Ten Thousands of Rivers of Oyl or the first born of their body for the sin of their souls 'T is a Sin-Offering rather than a Thank-Offering more to appease conscience than to please God consists in Rituals rather than Substantials and those invented by men rather than commanded by God Whereas the true Christian is otherwise described Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the fiesh But the false Christian is one Matth. 15.8 that draweth nigh to God with the mouth but their heart is far from him their heart is averse from God tho they must have an outward Religion to rest in and so they serve God not as children do a father but as slaves serve an hard and cruel master Thirdly In some the Lord may make use of it to bring on conversion for according to our sense of sin and misery so is a Saviour and Redeemer welcome to us and prized by us There must be a sensible awakening knowledg of our great necessity before we will make use of Christ for our Cure and Remedy None but the sick will care for the Physitian Matth. 9.12 the burdened for ease Matth. 11.28 29. the pursued for a Sanctuary and Refuge Heb. 6.18 None but the condemned to be justified and acquitted Rom. 8.33 34. the lost and miserable to be saved Luke 19.10 2. How is it the fruit of the law covenant The law covenant is double either the
and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
this can be done unless we believe him to be present and conscious to all that we do or say for all else is but an empty formality Therefore when we pray we must remember that we converse with him that searcheth the heart and knoweth what and how we ask as 1 Kings 8.39 Hear thou in thy dwelling place and forgive and do to every man according to his ways whose heart thou knowest for thou even thou only knowest the hearts of all the children of men All the faith the seriousness the comfort of prayer dependeth upon the belief of this for who would call upon him of whom he is not perswaded that he heareth him or be serious in a duty that knoweth not whether God regardeth yea or no or what comfort can be taken in having prayed and made known his desires to God unless he be perswaded those prayers come unto the ears of the Lord of Hosts So for hearing the word that which bindeth us to reverence is that we are in the sight of God Acts 10.33 We are all here present before the Lord to hear all things which are commanded thee of God otherwise men will come to see and be seen rather than to be taught and instructed God is every where but he is especially there where his ordinances are and we are to be so seriously attentive as if God himself did speak to us by oracles when his message is brought to us otherwise it will have no effect upon us 1 Thes. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 2 Cor. 5.20 As though God did beseech you by us We lift up our hearts to him and set him before our eyes as having to do with God himself this only begets seriousness in hearing So for the Lord's Supper which is a middle duty between the word and prayer and compounded of both we hear God tendring his Covenant assuring us of his blessings promised and commanding us to fulfil the requisite duties that we may be capable of them We promising and praying by resolving and promising testify our consent to the Covenant thus stated by prayers and groans our dependance Now there is no Covenanting with one that is absent you will say he is present in his institution he is so and that is an help to faith therefore visible signs are appointed to be an instance of Gods presence with us but all his internal work is immediately transacted between our souls and God himself We look on him as present that seeth and heareth all Deut. 10.12 'T is to the soul God speaketh I am thy God Psal. 35.3 Say unto my soul I am thy salvation And the soul spake unto God Thou art my portion saith my soul. Either as to promise of obedience Psal. 119.57 or dependance Lam. 3.24 Two outward witnesses are conscious to what is done between God and our souls So Psal. 16.2 O my soul thou hast said unto God thou art my God upon this inward soul covenanting do all our priviledges depend and if God knoweth not all things nor engageth his heart to draw nigh unto him How can this be 2. From the danger of dissembling with God in acts of worship or putting him off with feigned pretences The Scripture sets forth three phrases a mocking of God a lying to God and a tempting of God A mocking of God Gal. 6.7 Be not deceived God is not mocked That is Impune there is no escaping the accurate search of the all-seeing God Ananias Saphirai's sin was hypocrisie in keeping back part of what was devoted They would seem liberal and pious as others who were joyned to the Church and so by a part of godliness seek to be excused from the whole And whilest they observe externals neglect internals own Religion when profession is not costly put on a garb of devotion at times but lay it aside ordinarily do what is plausible to men but neglect what is acceptable to God now this is called a lying to the Holy Ghost Acts 5.3 Why to the Holy Ghost rather than the Father and the Son Because of his special precedency and inspection over Church-Affairs Acts 20.28 Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers Act 15.28 For it seemed good unto the Holy Ghost and to us to lay upon you no greater burden than these necessary things They pretended to do it by his instinct as all Christians that pray profess or pretend to pray by the Holy Ghost Oh! Observe this many make a false confession of faith or promise of obedience this is called a lying not to men but to God Acts 5.4 Oh then we should be exceedingly fortified against hypocrisie in worship 't is to think to deceive God whom we profess to be Omniscient nay 't is a tempting of the Spirit of the Lord v. 9. How is it that ye have agreed together to tempt the spirit of the Lord A putting it to the proof whether he will discover us or no now rather than run this hazzard it concerneth us greatly and thoroughly to be possessed of this truth That God searcheth the heart 3. There can be no true worship unless we be deeply possessed with a thorough sence of the infinite knowledg of God 1. There can be no faith unless the worship be performed and tendred to God as an all-seeing Spirit Heb. 11.6 Without faith 't is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If God know me not nor in what manner I serve him 't is all one whether I serve him religiously or with a cold faint formal worship for he seeth not with what heart I go about it if we pray and think to be never the better for praying there can be no life in prayer for a perswasion to be heard and accepted must be at the bottom of all duties therefore all that would serve him diligently must believe that he is Omniscient and knoweth all things 2. There can be no reverence For 't is all one to pray to an Idol and to a God that heareth not and seeth not yea 't is worse for they were perswaded of a Vertue or a Divine Power belonging to their Idols therefore all your worship will be but a conformity to the common custom and fashion Ezek. 31.31 They come before thee as thy people cometh and sit before thee as thy people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness 'T is but a shew of Devotion USE Is comfort to sincere worshippers 1. God knoweth their persons that there is such a man in the world the desires of whose soul are to the remembrance of his name 'T is an usual temptation which haunteth the
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
not flaunt and rant and please the flesh as others do but take time for Meditation and Prayer and other Holy duties they that choose a larger sort of Life think them Mopish and Melancholy Or else self-denyal when they are upon the hopes of the World to come dead to present Interests and can forsake all for a naked Christ. The World thinks this folly and madness in the Judgment of the flesh it seemeth to be a mad and foolish thing to do all things by the prescript of the Word and to live upon the hope of an unseen World Or else zeal in a good cause 'T is in its self a good thing Gal. 4.18 It 's good to be zealously affected always in a good thing But the World is wont to call good evil As Astronomers call the Glorious Stars by horrid names as the Serpent the greater and lesser Bear and the Dog-Star and the like God will not be served in a cold and careless Fashion Rom. 12.11 Fervent in Spirit serving the Lord. This will not suit with that lazy pace which pleaseth the World therefore they speak evil of it Another is an holy singularity as Noah was an upright Man in a corrupt Age Gen. 6.9 And we are bidden Rom. 12.2 not to conform our selves to this World Now to walk contrary to the course of this World and the stream of Common examples and to draw hatred upon our selves and hazarding our interests for cleaving close to God and his ways is counted foolish by them who wholly accommodate themselves to their interests John 15.19 The World will love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Once more Fervours of Devotion or an earnest conversing with God in humble Prayer the World who are sunk in flesh and matter are little acquainted with the elevations and inlargements of the Spirit think all too be imposture and Enthusiasm And though praying by the Spirit be a great priviledge Jude 20. Rom. 8.26 Zach. 12.10 Yet it is not relished by them a flat dead way of praying suiteth their gust better Christ compareth the Gospel to new wine which will break old bottles Matth. 9.17 As fasting in Spirit praying in Spirit A little dead insipid Taplash or Spiritless Worship is more for the Worlds turn Missa non mordet 3. The reasons why it is so 1. Natural blindness 2 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 They are incompetent Judges Pro. 24.7 Wisdom is too high for a fool For though by Nature we have lost our light we have not lost our pride Pro. 26.16 The sluggard is wiser in his own conceit than seven men that can render a reason Though mens way be but a sluggish lazy dead way yet they have an high conceit of it and censure all that is contrary or but a degree removed about it And therefore is it that worldly and carnal men Judge perversely and unrighteously of Gods Servants and count zeal and forwardness in Religious duties to be but madness which is a notable instance of the miserable blindness of our corrupt Nature 2. Prejudicate malice which keepeth them from a nearer inspection of the beauty of Gods ways and the reasons and motives which his Children are governed by their eyes are blinded by the God of this World 2 Cor. 4.4 And their own forestalled prejudices and then who is so blind as they that will not see In the ancient Apologies of Christians they complained that they were condemned unheard and without any particular inquiry into their principles and practices Nolentes audire quod auditum damnare non possunt Tertull. They would not enquire because they had a mind to hate And Caelius Secundus Curâ—o hath a notable passage in the Life of Galeacius Carraciolas which was the occasion of his conversion The story is thus one John Francis Casarta who was enlightned with the knowledg of the Gospel was very urgent with this Noble-man his Cousen to come and hear Peter Martyr who then preached at Naples one day by much intreaty he was drawn to hear him not so much with a desire to learn and profit as out of curiosity Peter Martyr was then opening the first Epistle of Paul to the Corinthians and shewing how blind and perverse the Judgment of the natural understanding is in things Spiritual And also the efficacy of the Word of God on those in whom the Spirit worketh among other things he useth this similitude that if a man riding in an open Country should see afar off Men and Women dancing together and should not hear the Musick according to which they dance and tread out their measures he would think them to be fools and madmen because they appear in such various motions and antick Gestures and Postures But if he come nearer so as to hear the Musical notes according to which they dance and observe the regularity of the exercise he will change his Opinion of them and will not only be delighted with the exactness thereof but find a motion in his mind to stand still and behold them and to join with them in the exercise The same saith he happeneth to them who when they see a change of Life Company Fashions Conversation in others at their first sight impute it to their folly and madness but when they begin more intimately to weigh the thing to hear the harmony of the Spirit of God and his Word by which rule this change and strictness is directed and required that which they Judged to be madness and folly they see to be wisdom and reason and are moved to join themselves with them and imitate them in their course of Life and forsake the World and the vâ—nities thereof that they may be sanctified in order to a better Life This similitude stuck in the mind of this Noble Marquess as he was wont to relate it to his familiar friends that ever afterward he wholly applyed his mind to the search of the truth and the practice of Holiness and left all his honours and vast possessions for a poor Life in the profession of the Gospel at Geneva Well then 't is because prejudice condemneth things at a distance and men will not take a nearer view of the regularity of the ways of Godliness 2. Because they live contrary to that Life which they affect and do by their practice condemn it This reason is given by the Apostle 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot Speaking evil of you Worldly men think there is a kind of Happiness in their sort of Life which is so plausible and pleasing to the flesh they cannot but wonder at it and as long as they are carnal they cannot discern those Spiritual reasons which make believers