wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
and my Preaching was not with inticing words of Man's VVisdom but in demonstration of the Spirit and of Power That your Faith should not stand in the VVisdom of Men but in the Power of God And they were to deal with Men of excellent Parts and Learning some of which received the Gospel And pray mark this plain Doctrine was opened in that part of the World where Arts most flourished and at that Time for about the time of our Saviour's coming curious Arts and other civil Disciplines were are at the height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as Aaron's Rod devoured the Magician's Serpents so was the Gospel too hard for all and got ground And pray mark again which is another Circumstance it prevailed not by Force of Arms or the Long Sword as all Dotages and Superstitions are wont to do this was the way of Cain Jude 11. The Christian Religion prevailed by the Word and Patience of the Saints Christ's Sword is in his Mouth And Psal. 8.2 Out of the Mouths of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mayest still the Enemy and the Avenger Again this way seemed to the World a novel Way They were leavened with Prejudices and bred up by long Custom which was another Nature in the Worship of Idols 1 Pet. 1.18 Ye were redeemed not with corruptible things as Silver and Gold from your vain Conversations received by Tradition from your Fathers Men keep to the Religion of their Ancestors with much Reverence Christ did not seize upon the World as a Waste is seized upon by the next Comer Men took up with Heathenish Rites when they were to seek of a way of Worship But the Ark was to be set up in the Temple that was already occupied and possessed by Dagon The Work of those who first promoted the Faith of the Gospel was to dispossess Satan and to perswade Men to renounce a Religion received by a long Tradition and Prescription of Time they went abroad to bait the Devil and hunt him out of his Territories and yet they prevailed in that manner that hath been declared and to this day doth it prevail Now Errors are not long-lived the day shall declare it 1 Cor. 3.3 in time they vanish and come to nothing when Passions are allayed and worldly Interests are changed What Vse shall we make of this of God's owning the Word by Success Besides Satisfaction in the matter in hand and Admiration of Providence we may make this use of it to bewail our own blindness and hardness that the Word which hath prevailed over the World doth not prevail over our Hearts Col. 1.6 Which is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the day you heard of it and knew the Grace of God in Truth This is comfortable when we can say so this Word prevaileth over all the World and blessed be God over my Heart But O how sad is it when that which subdueth the World standeth still and getteth no ground with us Say Out of what Rock was my Heart hewn Is my Will only the toughest Sinew in all the World that it can stand out against the Battery of the Word In thirty Years or thereabouts the Word prevailed over most of the known World I have been an Hearer ten twenty or thirty Years and yet I cannot find my Heart soft pliable to the purposes of Grace much Ignorance and Obstinacy still remaineth As they said Luke 24.18 Art thou only a Stranger in Jerusalem and hast not known the things that are come to pass there in these days Art thou only a Stranger to the Power and Success of the Word Thus may we bemoan our selves Secondly By Miracles the known Miracles that accompanied the teaching of it Miracles you know are a solemn Confirmation or Letters Patents brought from Heaven to authorize any Person or Doctrine for they are such Effects as do exceed the Force and Power of Nature and therefore must needs come from an extraordinary Divine Power Now it is not to be imagined that ever a Divine Power would cooperate with a Falshood and Cheat and therefore whatever is confirmed by Miracles hath God's solemn Testimony and Ratification and so deserveth Credit and Estimation Now a little before Christ's Time there was a great silence and rest from Prodigy and Wonder that the Messiah might be known But after he had preached his Sermon on the Mount they were commonly wrought both by himself and his Messengers and to evidence the Truth of them they were commonly done in the sight of the Multitude even of them that withstood his Doctrine His Adversaries objected That he did cast out Devils by Beelzebub the Prince of the Devils But that could not be because all Miracles were referred to the Glory of his Father and the Devil cannot work beyond the Power of a natural Agent Now by the Circumstances of Christ's Miracles it appeared that he wrought beyond any natural Power It is possible that by natural Power Diseases may be secretly inflicted and secretly cured by Satan but Christ not only cured but restored perfect Health which no natural Means can work He raised the Dead a Miracle that cannot be counterfeited Therefore well might Nicodemus say John 3.2 Rabbi we know that thou art a Teacher come from God for no Man can do these Miracles that thou dost except God be with him they being wrought by a Divine Power they shewed his Divine Mission and Calling And as Christ so did his Messengers as the Apostles Heb. 2.3 4. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will They were authorized by Christ as Christ by God and God bore them witness It is my Truth I am their Witness and you will perish if you do not hearken to it That which may be observed in these Scripture-Miracles is that they were not done when Men would require or when the Instruments pleased but according to God's own Will upon special and weighty Occasions that it might be the more evident that God was the worker of them and therefore were not meerly used to beget a Reputation at all Places and at all Times as if God's Power should be at the Creatures beck Counterfeits such as Apollonius Tyanaeus were never dainty to shew their jugling Tricks but always were pliable to the Humors and Lusts of Men and to satisfy Curiosity Only now and then and upon special Occasions would God manifest himself Juglers prostitute their Feats Come let us see what you can do shew us a Miracle as Herod desired to see Christ that he might see some Miracle Luke 23.8 This would not lessen the Majesty of God
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh 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 Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the holy-Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
other must complement Antiquity at a great rate if himself hath any judgment and doth not say that Multitudes in the last Age have been as to Preaching greater than they In the former are to be found many judicious Explications of Scripture many honest and spiritual Discourses In the latter not these things only but a pleasantness of Wit and Fancy but for plenty of Matter clearness of Iudgment Orderliness of Method and many other things they have not been a little exceeded by men of this last age Nor is it any disparagement to them more than it was to John the Baptist that the least in the Kingdom of Heaven was to be greater than he or to Christ that the Apostles Joh. 14.12 were to do greater things than he had done In the middle Ages of the Church Preaching generally was turn'd into trifling about Scholastick nicetyes and to the very dawning of the Reformation the Priests Texts were out of Scotus or Aquinas and we remember they were not ashamed when Luther Melancton c. restored in some degree the true kind of Preaching to petition Magistrates for the suppression of it and a liberty to trifle still in that great work of God with discourses upon Scotus and Aquinas Thô Luther Zuinglius and others in Germany and Mr. Calvin Farellus and Viret and Beza in France about a hundred and fifty years since mended this matter in a great degree yet we all know how ill their Examples were followed So as Mr. Perkins who began to flourish about the year 1580. is generally judged to have been the first who amongst us restored Preaching to its true use and taught us the true manner of it whose Piety was followed by many but as their Number hath vastly increased since that time especially in the fifty or sixty years last past so God hath seemed to pour out his Spirit upon Ministers as to spiritual Gifts in a more plentiful measure Yet in very different proportions that he might have some to feed his Lambs as well as others to feed his Sheep The Generality of good Preachers have made it their business to preach Christ and the exceeding Riches of his Grace and to study matter rather than words upon Mr. Perkins his old Principle Verba sequentur res But all have not had alike ferâ—ile Invention or solid Judgment or alike Skill and Learning in Languages and Arts c. Some particular Persons have been blessed with them all by which they have made Stars of the first Magnitude in the Church of God Such Reader we take the Reverend Author of these Sermons to have been in all whose Writings thou shalt find a quick and fertile Invention governed with a grave and solid Iudgment and the Issue of both expressed in a grave and decent Style so as it is not easie to say what one would desire in a Divine that was wanting in him He had an Heart full of Love and Zeal for God and his Glory and out of the abundance of his Heart his Mouth continually spake So frequent yet so learned and solid Preaching by the same person was little less than miraculous But he was a Scribe fully instructed in the things of the Kingdom of God and like a good Housholder was continually fetching out of the Store-house of his knowing and judicious Soul things both old and new He was no studyer of Words and Phrases he abhorred such a Pedantry and debasing the Authority of Gospel Propositions but a grave and serious Soul fitted with his skill in Arts and Languages neither ever did nor could want Expressions above the scorn of the most wanton Word-dressers thó beneath the expectations of such as can be pleased with the timeableness of Paranomasiaes or the rollings of six-footed words He was a good and learned a grave and judicious person and his Auditory never failed thô he laboured more than the most Preachers his constant course of Preaching being for many years Five times and till near his End three times a Week to hear from him a pious learned and most judicious Discourse This those who never heard him may easily believe by his printed Commentaries and Sermons in which we never met with any that complained for want of any thing fit for a Divine So that he is one of those Authors upon the credit of whose Name not only the plainer and less intelligent sort of people but even Scholars may adventure to buy any Book that was his and be assured they will see no cause to repent of the expence of their Money His late large Folio upon the 119 th Psalm is a plentiful Evidence of this and a great part of our English World hath given their suffrage to this by making it so scarce in so short a time as the Price of it is inhanced above a fifth part We here offer a 2 d Volume of a greater Bulk thô no greater price which contains his Discourses upon the 25 th of Matth. the 17 th Chapt. of John the 6th and 8th Chapter of Paul's Epistle to the Romans and the 5th Chapt. of his 2 d Epistle to the Corinthians five Chapters than which possibly in the whole New Testament there will not be found five others more full of Gospel Doctrine in the Knowledge of which Gods People are more concerned In the first under the Parable of the Ten Virgins five of which were wise five foolish our Lord represents to us the state of the Members of the Church waiting for Christs Second coming to Iudgment Amongst whom some are sincere some are Hypocrites the different actions and issues of whom are excellently represented to us and most worthy to be learned and considered 2. Vnder the Parable of the Talents we are instructed in Gods different dispensation of his Gifts to men their different use of them and the Account they are like to be called to about them To which is subjoyned an Hypotuposis of the day of Judgment fit to be continually in our Eyes and Ears In the second we have our Saviours last Prayer for his Elect as well those that to the end of the World should believe as those who at that time did believe It was our Lords Legacy what good Christian desireth not a full understanding of it that he may know what to hope and pray in Faith for at being first secured to him 〈…〉 Prayer of him whom the Father heareth alwayes In the 6th and 8th of the Romans are contained great Treasuries of Gospel Truth Vpon both the 〈…〉 many learned men have spent their labours to great advantage But the Scripture is such a Book 〈…〉 never know when we fully comprehend it and if he may judge to whose share it fell to peruse some of those 〈…〉 the Reader will find some things here discovered which he will hardly meet with elsewhere His way of 〈…〉 it is rather Dogmatical and Practical than Polemical yet he now and then judiciously resolveth a 〈…〉 But all along in the handling of it
seemed to believe the coming of Christ and went forth to meet him 1. Therefore I shall shew you what they may do as to Faith I shall shew what the Grace is and how far they may go along with it The Scripture speaketh so much of Faith that we need to know what it is Faith in its peculiar respect works towards Christ and Heaven But take it in its general latitude 't is a firm and cordial assent to all such things that are revealed by God as revealed by him Let us explain this here is the Object things revealed by God as revealed by him then the Act 't is an assent the Adjuncts 't is a firm and cordial assent For the Object in this description I consider it materially and formally all things revealed by God whatsoever All things necessary to Salvation Faith apprehends them distinctly other things implicitely that is knows them in their general principle Few Christians know all the Doctrines contained in the Christian Religion but they believe them in the general But now things necessary to Salvation I must distinctly know them as those that are called Articles of the Creed the Lords Prayer the ten Commandments Faith is an Assent to and built upon a divine testimony without any other reason whether as to things past present or to come things past as the Creation of the World Heb. 11.3 By Faith we understand the Worlds were created by the Word of God If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him and not upon the discovery of it in the Word certainly 't is not Faith whatever it be for Faith assents to whatsoever is revealed by God So for things present that God sitteth in Heaven and Christ at his right hand Stephen saw it by Vision and Extasie but every Believer seeth it by Faith which is the evidence of things not seen as if with bodily eyes So for things to come as Christs coming to Judgment John saw it in the light of Prophesie Rev. 20.12 I saw the dead both small and great stand before God and they see it in the light of Scripture and the Promise so that you see the Objects of Faith are things revealed by God because revealed by him If a man should believe the Christian Religion upon Tradition or the current opinion where he liveth 't is not Faith but humane Credulity now the act of Faith 't is an assent not knowledge but acknowledgment the understanding hath a double act apprehension or dijudication it judgeth of the truth of things apprehended or apprehendeth the tenor of things and then judgeth of the truth of them they are not enlightned in a way of Faith that are only able to talk of Heavenly things but such as are perswaded of the truth of them And then mark the Adjuncts 't is a firm and Cordial assent 1. 'T is a firm assent and that excludeth many things from Faith as light Credulity Prov. 14.15 The simple believeth every word He that believeth every thing without search and serious advertency believeth nothing And it excludeth bare non-contradiction Many are thought to believe the Religion they live under because they do not question it These can no more be said to believe than Children are said to believe the Questions and Answers of the Catechism they have learned by rote True Faith knoweth the certainty of those things wherein they have been instructed Luk. 1.4 And then it excludeth Conjecture to be Faith which is a lighter inclination of the mind to a thing as probable it may be so yet there is a suspition to the contrary Nay it excludeth Opinion which goeth higher than Conjecture but cometh short of Faith Well now thus far many goe there may be an owning of the true Orthodox Religion only out of Custom Chance of Birth Education tradition of Ancestours they may talk much as Parrots repeat mens words by rote only There may be Convictions and Opinions about them they may be perswaded those things are true that are in the Word of God and yet no firm assent 2. But to come nearer yet the next Adjunct 't is a cordial and hearty assent such as engageth the Heart to Christ. We read in Scripture of believing with the Heart Rom. 10.9 and believing with all the Heart Acts 8.37 Truths are propounded to us in the Scripture not only as true but good things of great weight and moment as well as certain Believing is an hearty business now this cordial and hearty Assent excludeth Historical Faith and Temporary Faith First Historical Faith which rests in a naked speculation or a simple and naked assent to such things as are propounded in the Word of God This consisteth in a meer Speculation of the Mind without any change of the bent of the Will and Affections True Faith ever overcomes all contrary inclinations and motions so that Gods Interest may prevail above them Heb. 11.13 Being perswaded of them they embraced them Those who have a meer historical Faith are not excited to holy Living are rendred more knowing not better this is a real Faith in its kind Simon Magus did really believe by the preaching of Philip Acts 8.13 't was not counterfeit for 't is said he wondred And those in John 2.24 that believed in the Name of Christ but Christ would not commit himself to them for he knew all men And no question the Devils do really believe James 2. not only natural Truths but Gospel Truths I know thou art the holy one of God What a Confession is this out of the Devils mouth Therefore 't is a wrong to say that unregenerate men do not believe Because this being the main business in hand I will tell you why 't is called Historical Faith Not from the Object of it as if they only believed the Histories of the Scripture No they believe Promises Threatnings Doctrines Precepts Mysteries But 't is called Historical Faith from the manner wherewith 't is conversant about its Object As we read Histories in which we are no way concerned only for contemplation and Knowledge sake not to make a Party in their Broils or interpose in their quarrels so they rest in idle Speculations which betters not the Practice Well now this speculative assent they may have this Faith doth not only believe those things that are true but doth heartily and truely believe them Secondly There is besides this temporary Faith that is such an assent as is accompanyed with a sleight and insufficient touch upon the Heart called a taste Heb. 6.4 so that they do not only believe the Truths of the Gospel but are tickled with some delight and do in some measure find their Hearts drawn off from wordly lusts and practices but the Impression is not deep enough nor the Joy rooted enough to counterballance all temptations to the contrary They seem to have their hearts loosened from the World and to preferre Christ before the Creature as long
So that they do not truly and savingly believe such things who are not seriously and constantly diligent in the spiritual life I cannot say that an assent separate from practice is no Faith but 't is no saving Faith 't is such a Faith as the Devils may have who know there is a God and a Christ and a World to come they believe it and fear it So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts but while they improve it not and prepare not for their everlasting Estate their Faith is ineffectual to Salvation True Faith is tryed rather by Living than by Talking 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the truth is not in him There is a difference between an Untruth and a Lye now where the Actions do not correspond to the Profession that Profession is not only an Untruth but a Lye There is a denying in word as well as works Titus 1.16 Many Profess and believe as Christians but live as Atheists T is not notions but affections living rather than talking that will demonstrate true Faith Now the paucity of serious walkers sheweth the paucity of true Believers 2. In this Improvement there is an Appeal to Conscience for here is a question put to our own Hearts let Reason and Conscience speak After the serious consideration of the glory and terrour of Christs second coming what holiness and preparation is necessary on our part Surely the holiest upon Earth if they would put this question to their own hearts they would not be satisfied with that holiness which they had but would seek after more their desires would be strengthned their endeavours quickened their diligence doubled 'T is for want of self-communing that we are so dull and sluggish If men did oftner ask of themselves Reason would tell them that no slight thing will serve the turn But Truths are not improved First For want of a sound Belief Secondly For want of a serious Consideration Therefore in Scripture when any notable Truth is propounded and improved there are these Appeals to Conscience Heb. 2.3 How shall we escape if we neglect so great salvation and Rom. 8.31 What shall we say to these things 3. In this Appeal the qualification of our persons is first regarded and looked after For pray mark the question 't is not How holy ought our Conversations to be but What manner of persons The state of the person must be first regarded and then the course of our actions and conversations There are some persons at whose hands God will not accept a gift God had respect first to Abel and then to his Offering The state of the person is to be judged of according to the two great priviledges of Christianity Justification and Sanctification 1. That we be justified and reconciled to God through Christ that we daily renew friendship by the exercise of a godly sorrow for sin and a lively faith in Christ. 1 John 5.1 Whosoever believeth that Jesus is the Christ is born of God And 1 John 2.1 Little Children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous Others are not accepted with God 2. That we be sanctified or renewed by the Spirit Tit. 3.5 and so fitted and framed by this general Holiness for the particular duties we are called to A Bowl must be made round before it can run round The Instrument must be framed and strung and put in tune before it can make any melody the Tree must first be made good before we can expect any good fruit from it Mat. 12.33 Actions are holy by their rule a person is holy by his principle Therefore till there be a principle of Grace wrought in our hearts we are not such manner of persons as God will accept Nor are we fitted to perform him any service or to meet him at his coming 4. When our Persons are in frame we must look to the course of our Actions or walking For the tree is known by its fruit and a man by the course of his actions We do but imagine we have holiness within unless we manifest it in our outward conversation and will strive to shew our selves mindful and respectful of Gods commands at every turn Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord not only undefiled in the rule but undefiled in the way A sincere constant uniform obedience to Gods Law or a careful endeavour to approve our selves to God in all our wayes is the mark of true blessedness A man is judged by the tenour of his life not by one action 5. This holiness must be in all the parts of our Conversation In all holy conversation In our outward carriage and secret practice common affairs and religious duties In the duties of Gods immediate Worship and the duties of Relations towards Superiors Inferiors and Equals 1 Pet. 1.5 in every creek and turning of our lives there is no part of a Christian conversation but should savour of Holiness and Godliness His common and civil actions in adversity prosperity at home and abroad So Tit. 2.12 13. The grace of God which bringeth Salvation hath appeared to all men teaching us that denying all ungodliness we should live soberly righteously and godly in this present world Soberly as to our selves Righteously as to our Neighbour Godly as to God To rest in a partial practice of holiness will not become the expectation of Christs coming who will examine us upon every point of duty 6. Godliness is added to Holiness to increase the sense and signification There is some formal difference between these two Holiness signifieth the purity of our actions and Godliness the respect they have to God that He be eyed and aimed at in all that we do That all things should be done in and to the Lord or for his glory This should be the supream end of all our wayes and actions If we consider Grace as it provideth for the rectitude of our actions positively it is called Holiness If relatively with respect to our dedication to God 't is called Godliness Well then we should be such manner of persons not only in all holy conversation but Godliness We should stir up our selves to do more for God in the World and love him and fear him and honour him in all that we do 7. In both we should endeavour the highest pitch that possibly we can attain unto For 't is in the Original all holy conversations and godlinesses which doth not only imply the extention as we render it in all holy conversation and godliness but the intention and degree as well as all the parts and points of Godliness Those that have made most progress in Godliness should still aspire after higher degrees the more will our comfort be now and the more our glory
of having and possessing all things so made and framed by him Amongst men whosoever maketh any thing by his own proper Art and labour and of his own stuff must needs have a full right to it and a full power to dispose of it yet no Workman ever made any thing without some matter but God made all things without matter praeexisting and therefore surely his right is greater Wherefore God is called not only the Maker of Heaven and Earth but the Possessor Gen. 14.19 God is the great Proprietor and in a sense the only Proprietor that hath dominium propriè dictum Gold and Silver are mine Hag. 2.8 And Hos. 2.9 I will return and take away my Corn and my Wine in the season thereof Psal. 50.10 His are the Cattle upon a thousand Hills yea The whole Earth is the Lords and the fulness thereof Psal 29.1.16 All is Gods in whatsoever hands it be the Lord hath need of him is Argument enough Now this doth mightily increase our confidence check our usurpations quicken us to faithfulness that the great Owner may not be deprived of his right 3. He hath a Right of using and disposing all things thus in his possession according to his own pleasure Reason will tell us that the use benefit and utility of any thing belongeth to him whose it is so God is the sole disposer of all things As he made them for himself so he governeth them ultimately and terminatively for himself some things immediately all things ultimately By whom and for whom all things were made Prov. 16.4 All the conditions of men Riches Poverty Health Sickness Ease Pain Life Death Now this Right of disposing of us is of great use to keep us in a quiet subjection to Gods Laws and Providence without murmuring or repining We cannot say to him What makest thou or Why doest thou thus Isa. 45.9 'T is enough God did it But to apply the whole 1 VSE It serveth to check many sins All mischief and disorder cometh from looking upon our selves as Proprietaries and Owners and not considering who hath the great Interest in us Surely were these Truths well digested and thought of by us 't would work a great cure upon Mankind 1. That nothing we have is our own 2. That whatsoever is given us by God is given us for his service to be done to him 3. That to this Lord of ours we must be answerable who will one day call us to an account Or will you take one of them if all be too many to be remembred by you and that one implyeth all the rest Ye are not your own but are bought with a price If a man did think of this My heart is not my own 't is Gods and he must have it he would not fill it with the dross of evil thoughts My time is not my own my Tongue my Wit my Language 't is not my own Would the Prodigal waste his Estate so vainly reprove him and he will tell you I spend but my own The Covetous man saith Shall I take my bread and my water and my flesh and give it to men that I know not 1 Sam. 25.11 How easily might you perswade him to Charity could you convince him 't is anothers Goods and to be laid out when the Lord hath need of it It would check our pride to consider who made us to differ 1 Cor. 4.7 Alas Master 't was borrowed as Elisha's Servant told his Master A Groom is proud of his Masters Horse They are proud of that which is none of theirs that are proud of their Parts and proud of their Estates Yea it would check our spirtual pride when we have done any thing for God or suffered any thing for God or given any thing for Gods sake 1 Chron. 29.12 13 14. Of thine own have we given thee for all is thine 2 VSE Is to press us to more faithfulness in Gods service to serve him more with our Parts Time Strength Wit Wealth Power and Interest All the good things that God hath given us are God's still Now you should give unto God the things that are Gods You are Robbers if you lay not out all that you have according to his will and for his Glory But First Give your selves to the Lord 2 Cor. 8.5 and then other things will come in the more easily You are his already you cannot add to Gods Right yet it may add to the Obligation bind you more strongly to subjection and obedience Oh then in the first place become his Servants and Vassals avouch God to be your God Deut. 26.17 Thou hast avouched this day the Lord to be thy God Wicked men give up themselves to the Lord but 't is by constraint All that the Lord hath spoken we will do But Oh that they had an Heart Deut. 5.28 29. Secondly Having given your selves to the Lord give other things to him A Christian layes himself and all his Interests and Capacities at Jesus Christs feet that he may make an advantage of every thing for God Zech. 14.20 In that day there shall be upon the bâ—lls of the horses Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from our selves and herefore we should improve all we are and have for God Thirdly The 〈◊〉 of our dedication will be known by our use if hard at work for God and 〈◊〉 be the business of our lives Phil. 1.21 To me to live is Christ. 'T is not enough negatively that our Gifts be not employed against Christ as weapons of unrighteousness but positively for God that he gets something by every Relation and Acquaintance Neh. 1.11 Prosper I praey thee thy Servant this day and give him mercy in thâ— sight of this man for I was the Kings Cup-bearer He improved his place for God when he was in it God hath made many great and rich but what doth the Lord get by them are they more useful Some have wit but do not consecrate it to Jesus Christ have power interest and great place but they do not honour God thereby Though they profess to give up themselves to God yet in the use of themselves there appeareth no such matter They use their Tongues as their own Hearts as their own VVealth Strength and Interests as their own Therefore you should keep a constant reckoning how you lay out your selves selves for God Undertake nothing but what will bear this Inscription upon it Holiness to the Lord. Put this Question to your selves Can I dedicate this to the Lord Eccl. 2.2 What doth it Secondly In the Parable this man the Owner is represented as travelling into a far Countrey and undertakes there to receive a Kingdom and disposing of all his Interests till his return This noteth Christs Ascension into Heaven and the Point will be Doct. II. That Christ at his departure appointed every man his Work and at his Ascension gave Gifts unto men to be employed for
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
Vers. 31. we have 1. The Person who shall be the Judge The Son of Man 2. The Manner of his Coming It shall be August and Glorious Where note 1. His Personal Glory He shall come in his Glory 2. His Royal Attendance And all the Holy Angels with him 3. His Seat and Throne Then shall he sit upon the Throne of his Glory First the Person is designed by this Character and Appellation The Son of Man He is called so to shew that he is True Man and descended of the present Race of Men He might have been True Man if God had framed his Substance out of nothing as he did Adam out of the Dust of the Ground And this Title is given him here as in many other Places when the last Judgment is spoken of as I shall shew you by and by 1. Partly to Recompense his foregoing Humiliation or despicable Appearance at his First Coming 2. Partly because of his Second Coming He shall appear visibly in that Nature as he went from us Act. 1.11 In like manner c. Christ shall come in the Form of a Man but not in the same humble and mean Appearance as now when he spake these things to them For 't is added for the manner 1. For his Personal Glory He shall come in his Glory Not in the Form of a Servant but becoming his present State All Infirmities shall be removed from his Soul and Body 'T is not a borrowed Glory but he shall come in his own Glory 'T is said Matth. 16.27 The Son of Man shall come in the Glory of his Father Here in his own Glory The Son of Man and the Son of God is only one Person and his Glory as God and his Father's Glory is the same So that He shall come in his Glory noteth either 1. His Divine Power and Majesty which shall then conspicuously shine forth Or 2. The Glory put upon the Humane Nature and so it will note his plenary Absolution as our Surety The Father sendeth him from Heaven in Power and great Glory He appeareth without Sin Heb. 9.28 He doth not say They that look for him shall be without Sin but He shall appear the second time without Sin unto Salvation That is fully discharged of our Debt First He came in carnem He shewed himself in the Nature of Man to be judged Then in carne He shall shew himself in the Nature of Man to judge the World At his First Coming he was holy yet in the Garb of a Sinner we judged him as one forsaken of God His Second Coming shall make it evident that he is discharged of the Debt he took upon himself 2. His Royal Attendance The Angels shall attend him both to honour him and to be employed by him 3. His Royal Posture He shall sit upon the Throne of his Glory A glorious Throne beseeming the Son of God and the Judge of the Quick and the Dead shall be erected for him in the Clouds Such as none can imagine how glorious it shall be till they see it Secondly The next thing that is offered in these words is The presenting the Parties to be judged And there you may take notice 1. Of their Congregation And before him shall be gathered all Nations 2. Their Segregation And he shall separate them one from another as a Shepherd divideth his Sheep from the Goats In the Segregation we have 1. The ordering them into two several Ranks and Companies Sheep and Goats Vers. 32. 2. As to Posture and Place Vers. 33. And he shall set his Sheep on the Right Hand and the Goats on his Left Not only a Separation as to Crhist's Knowledge and discerning them but a Separation in Place I begin with the first Branch The Appearance and sitting down of the Judge Two Points I shall observe 1. Doct. That the Iudge of this World is Iesus Christ. 2. Doct. That Christ's Appearance for the Iudgment of the World shall be Glorious and full of Majesty For the first Point That Iesus Christ is the Worlds Iudge 1. Here I shall enquire why he is Judge 2. In what nature he doct act or exercise this Judgement whether as God or Man or both First Let us enquire how Christ cometh to be the Worlds Judge and with what Conveniency and Agreeableness to Reason this Honour is put upon him To a Judge there belongeth these four things 1. Wisdom 2. Justice 3. Power and 4. Authority 1. Wisdom and Vnderstanding by which he is able to judge all Persons and Causes that come before him according to the Rules and Laws by which that Judgment is to proceed For no Man can give Sentence in a Cause wherein he hath not Skill both as to matter of Right and Wrong and sufficient Evidence and Knowledge as to matter of Fact Therefore in ordinary Judicatures a prudent and discerning Person is chosen 2. Justice is required or a constant and unbiassed Will to determine and pass Sentence ex aequo bono as Right and Truth shall require He that giveth wrong Judgment because he doth not accurately understand a thing is imprudent which in this business is a great Fault But he that doth rightly understand a Matter and yet is byass'd by perverse Affections and Aims and giveth wrong Judgment in the Cause brought before him that is highly impious and flagitious Therefore the Judge must be Just and incorrupt 3. Power is necessary that he may compell the Parties judged to stand to his Judgment and the Offenders may receive their due Punishment For otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn Pageantry 4. There is required Authority For otherwise if a Man should obtrude himself of his own accord they may say to him Who made thee a Judge over us Or if he by meer force should assume this Power to himself the Parties impleaded have a pretence of Right to decline his Tribunal and appeal from him Certainly he that rewards must be Superiour and much more he that punisheth For he that punisheth another bringeth some notable Evil and Dammage upon him but for one to bring Evil upon another unless he hath right to do it is unjust Therefore good Authority is required in him that acts the Part of a Judge These things as they stand upon evident Reason and are necessary in all Judicial Proceedings between Man and Man so much more in this great and solemn Transaction of the Last Judgment For this will be the greatest Court that ever was kept both in respect of the Persons to be judged which shall be all Men and evil Angels high and low small and great rich and poor Princes and Subjects and in respect of the Causes that shall be produced the whole Business of the World for six thousand Years or thereabouts or the Retributions made which shall be Punishments and Rewards of the highest Nature and Degree because Everlasting And therefore there must be a Judge sought
To you that have set your Hearts to love Christ and to wait for his Coming To you that know there is no such powerful Help to the Mortification of your Lusts as to considâ—â— the Day of Judgment no such special Encouragement in your Difficulties as the Comfort Glory and Sweetness of it Oh therefore press your Hearts with this Truth Hath not the Month of Truth averred it Would Jesus Christ assure us of that which shall never be He that hath been so punctual on his Word in lesser Truths would he deceive us in this main Article Sure it should be no hard thing to perswade you that are assured of his Fidelity and Love that what he hath spoken will come to pass If it were not so he would never have told you so You will find no less than he hath promised If we did deceive you with sugar'd and golden Words it were another matter Expect not that I should bring Arguments from Nature to prove it to you God's Word is sufficient Faith is built upon God's Testimony and nothing else Though other Arguments have their Use and at other times I have produced them now I shall forbear Only because there are Godless Mockers who suspect all and do not so much reason against this Article of our Christian Faith as scoff at it and you may meet with some of those I think it not amiss to answer their Cavils A Carnal and Devilish Wit will find out so many Reasons plausible to themselves and others like themselves otherwise it were enough to reject them as Blasphemies with detestation But because they please themselves in their Atheistical Conceits you shall see they make rather against them that for them 1. If they should urge that Reason in the Apostles Dayes when Blasphemy was not grown so bold and witty 2 Pet. 3.3 4. All things continue as they were from the Beginning of the Creation we might answer as the Apostle did That 't is fit that things should keep one constant Course in the Day of the Lord's Patience and Mercy But the Day of the Lord will come as a Thief Shall there never be a Change because the Preparations are not presently visible This is a manifest Lie Particular Judgments on some wicked Men do prove that there shall be a general Judgment on All for seeing some are justly punished and others deserving no less are spared he who is immutably Good and impartially Just must have a Day for punishing these afterwards And God hath Fire in store as well as Water to burn up as well as to drown the Object of their Lusts and Pleasure 2. Their great Argument is the blemish of Providence in their Eyes The seeming Neglect of the Good and Evil done amongst Men. I Answer That will prove it which they bring to disprove it For the Apostle telleth us This is a manifest Token of the Righteous Judgment of God 2 Thess. 1.5 What Even the Calamity of good Men. Solomon made another the quite contrary Use of it Eccles. 3.16 17. Moreover I saw the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there I said in my Heart God shall judge the Righteous and the Wicked for there is a Time for every Purpose and for every Work The Wicked prosper and destroy the Just. You make it an Argument for your Infidelity But 't is an Argument against it Stay till the Assizes come It followeth not there is no Government because the Thief and Murtherer is not hanged as soon as he hath done the Fact God's Day will come and then they go to Prison When you see Malefactors drinking dancing frollicking in Prison will you say I see there is no Government in this Kingdom 3. Many think this is a State-Engine to keep the World in better Order and Government But I Answer Needeth there a Lie to establish so great a Benefit to Mankind It cannot be Doth Interest or Virtue govern the World If meer interest what a Confusion would there be of all things Then Men might commit all Villany take away Mens Lives and Goods at pleasure when 't is their Interest when they could do it safely and secretly Then Servants might poyson their Masters if they could do it without discovery And we might prey one upon another if it were in the power of our Hands and so live like wild and ravenous Beasts And by this Rule catch he that catch can here would be the best and Vice and Impiety would be the greatest Wisdom But if Virtue govern the World 't is a clear case Virtue cannot be supported without Thoughts of the World to come And can we imagine that God would make a World that cannot be governed but by Falshood and Deceit as you suppose the Opinion of Judgment of come is 2. Propound it to your Fear and Caution Great Ones that are most powerful and unruly there is a Power above them Jer. 5.5 I went to the great Ones that had altogether broken the Yoke They should tremble now at this Glorious Coming to prevent trembling then Psal. 2.10 11 12. 'T is your Wisdom to observe the Son not to oppress his Truth Interest and People Take heed of living in opposition to Christ He will come in great Power and great Glory If you neglect if you stumble upon the Rock you should build upon and reject your own Mercies perish for want of a little Care you shall see the Excellency of Christ but have no Benefit by it See the Happiness of the Saints with your Eyes but shall not taste thereof 2 King 7.19 As Haman was forced to be Mordecai's Lacquy and cry before him Thus shall it be done to the Man whom the King will honour 3. Propound it to your Love that you may long for it The Saints are described to be those that love his Appearing 2 Tim. 4.8 And the Apostle biddeth them hasten to the Coming of the Day of the Lord 2 Pet. 3.12 These will be Dayes of refreshing to the Saints Send forth your Wishes after it The Spirit in the Bride saith Come Revel 22.17 Nature saith not Come but Tarry still If it might go by Voices whether Christ should come yea or no would carnal Men give their Voice this way No The Voice of corrupt Nature is Depart Job 22.14 They are of the Devils Mind cannot endure to hear of it Matth. 8.24 If Malefactors were to chuse whether there should be Assizes yea or no there would never be none But you my Beloved should desire to see Him whom you have heard so much of When Christ took his Leave of us his Heart was upon Meeting and Fellowship again Joh. 14.2 So should we be affected towards his Appearing 4. Propound it to your Patience Fortitude and Self-denyal Have no cause to think shame of Christ's Service though you suffer Disgrace for it he will appear worthy of all the Respect you shew to his Person and Wayes He is disgraced indeed
any mixture of Errors that have any considerable Influence upon the main of Religion Others are in that Communion in which those Doctrines are as yet taught that are indeed necessary to Salvation but many things are added which are indeed pernicious and dangerous in their own nature So that if a Man should possibly be saved in that Profession he is saved as by Fire 1 Cor. 3.13 And 't is a strange escape as if one had Poyson mingled among his Meat the goodness of his Digestion and strength of Nature might work it out but the Man runneth a great hazard As the Papists acknowledge Christ for the Redeemer and Mediatour between God and Men They own his two Natures and Satisfaction though they mingle Doctrines that strangely weaken these Foundations The Turks deny not Christ to be a great Prophet but they deny him to be the Son of God and the Saviour of the World and the Redeemer of Mankind and wickedly prefer their false Prophet before him The Jews confess there was a Iâ—sus the Son of Mary that gave out himself in their Country of Judea to be the Messiah and gathered Disciples who from him are called Christians But they call him an Impostor question all the Miracles done by him as done by the Power of the Devil Now all these shall be judged by the Gospel which is so proudly and obstinately rejected by them The Spirit shall convince the World of Sin because they believe not in me Joh. 16.9 he hath so proved himself to be the Christ the Son of God the great Prophet and true Messiah that their rejecting and not believing in him and his Testimony will be found to be a great and damning Sin both in its self and as it bindeth their other Sins upon them however their Judgment shall be lighter or heavier according to the diversity of their Offence and the invincible Prejudices they lie under The Corrupters of the Christian Religion because they have perverted the Truth of the Gospel to serve their Interests Ambition Avarice or any Humane Passion their Doom will be exceeding great 2 Thess. 2.10 11 12. And with all Deceivableness of Vnrighteousness in them that perish because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie That thy all might be damned who believed not the Truth but had pleasure in Vnrighteousness To poyson Fountains was the highest way of Murther to royle the Waters of the Sanctuary to mangle Christ's Ordinances is a Crime of a high Nature The Jews that rejected Christ in so clear Light of Miracles Joh. 8.24 Christ saith If you believe not that I am he ye shall die in your Sins it maketh the Judgment the more heavy upon them Others to whom Christ is less perspicuously revealed shall have a more tolerable Judgment For the clearer the Revelation of the Truth is the more culpable is the Rejection or Contempt of it For there is no Man that heareth of Christ's Coming into the World suffering for Sinners and Rising again from the Dead and Ascending into Heaven but is bound more diligently to enquire into it and to receive and embrace this Truth Carnal Christians their Profession condemneth them They are inexcusable they deny in Works what in Word they seem to acknowledge 3. Some lived under the Legal Administration of the Covenant of Grace To whom two things are propounded 1. The Duty of the Law 2. Some Scriptures and obscure Beginnings of the Gospel They shall be judged according to that Administration they are under either for violating the Law or neglecting the Gospel or those first Dawnings of Grace which God offered to their View and Study Indeed the Law was more manifest but the Gospel was not so obscure but they might have understood it Therefore God will call them to an Account about keeping his Law by which who can be Justified Or whether by true Repentance they have fled to the Mercy of God which by divers wayes was then revealed to them and have owned the Messiah in his Types Psal. 145.2 Enter not into Judgment with thy Servant for in thy Sight shall no Man living be Justified Psal. 130.3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Which if not clear they shall be condemned not only for not keeping the Law but also for neglect of Grace Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation yet a grievous Sin it was which will bring Judgment upon them 4. There are some that have no other Discovery of God but what they could make from the Courses of Nature and some Instincts of Conscience as meer Pagans The Apostle having told us of the Righteous Judgment of God Rom. 2.5 and how managed Vers. 6 7 8. and how aggravated the Jew first and then the Gentile he then concludeth Vers. 12. For as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law That is the Jews as the other is to be understood of the Gentiles To whose notice no Fame of Christ or the Law of Moses could possibly come To perish without the Law is to be punished and Punishment followeth upon Condemnation and Condemnation is in this Judgment Therefore Pagans and Heathens that lived most remote from the Tydings of the Gospel and Divine Revelation must appear before Christ's Tribunal to be judged But by what Rule He telleth us Vers. 14 15. For whâ—n the Gentiles which have not the Law do by Nature the things contained in the Law these having not a Law are a Law to themselves Which shew the Work of the Law written upon their Hearts their Conscience also bearing Witness and their Thoughts thâ—m an while accusing or excusing one another They knew themselves to have sinned by that Rule by the natural Knowledge of God and some sense of their Duty impressed upon their Hearts Nature it self told them what was well or ill done The Law of Nature taught them their Duty and had some Affinity with the Law of Mâ—ses And the Course of God's Providence taught that God was placable which hath some Affinity with these Gospel Rudiments and first Strictures Therefore the Goodness and Long-suffering of God should lead them to Repentance Rom. 2.4 Surely then the Impenitency of the Jews will meet with an heavy Condemnation according to the Proportion of Clearness in their Revelation 5. Men of all Conditions high and low rich and poor mighty and powerful or weak and oppressed Kings Subjects Revel 20.12 I saw the Dead both small and great stand before God No Rank or Degree in the World can exempt us These Distinctions do not ouâ—-live Time they cease at the Graves Mouth there all stand upon the same Level and are
it roareth Gods Attributes must not be set a quarreling He is Love and Mercy but he is also Just and True and Holy if he were not angry for sin he should not love his Justice make good his Truth manifest his Holiness and so hate himself If God should Pardon all sins his abhorrency and hatred of sin could not be manifested and so he would lose the honour of his infinite Holiness therefore in Men and Angeâ—â— he would declare his displeasure of it and no less hatred of the Sinner God 〈◊〉 it best for his own glory to suffer some to sin and by sin to come to Punishment Therefore do not wallow in thy filthiness and think that God will be all Honey that Mercy will bear thee out he hath said that Lyars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone 〈◊〉 God is merciful and yet did such things to Christ certainly he may remain merciful much more and yet punish thee 2. God doth it to shew his Mercy to others 't was necessary for the whole world that God should inflict so severe a Punishment Punishments are not alwayes for the emendation of the delinquent but for the good of others The howlings and groanings of the damned maketh the harmony and musick of Providence more intire saith Gerson 'T was a necessary Provision for the good of the whole world and meet for the beauty of Providence that God should have a Prison as well as a Palace Besides for the restraint of sin there is more Mercy in the restraint of sin or the taking away of sin than there would be in restraining the Punishment this is the great means to lessen Corruption Origen that thought the Punishment of Hell should one day have an end yet thought not good to suppress this Doctrine lest men should take liberty to sin So Epicurus and Seneca that looked upon it as a Poetical Fiction thought it to be a fit Inventionâ— A temporal Punishment would not have been enough to restrain men men are obstinate in sin and will endure any temporal inconveniencies rather than part with their Lusts Micah 6. Rivers of Oyl the First-born of their Bodies for the sin of their Souls And Baal's Priests gashed themselves 'T was the Wisdom of God to find out such a Remedy so that we may say that God could not have been so merciful if he had not appointed these everlasting Torments It was necessary they should be for they are a good help to Vertue and to threaten unleâ— they were will not stand with truth Now which is the greater Mercy to take away Punishments or Sins to lessen the Miseries of Mankind or their Corruptions Many have escaped Hell by thinking of the Torments of it 3. The Damned in Hell cannot accuse God for want of Mercy 't will be a part of their torment in Hell to remember that God hath been gracious Conscience will be forced to acknowledge it and to acquit God Though they hate God and Blaspheme him yet they will remember the offers of Grace riches of Goodness and care of his Providence They will not see but shall see Isa. 26.11 Oculos quos occlusit culpa aperiet poena As now when God bringeth carnal men under Mercies 't is one of the greatest aggravations Obj. 3. How can it stand with his Justice to punish a temporary Act with Eternal Torment or punishment Answ. 1. We are finite Creatures and so not fit Judges of the nature of an Offence against God the Law-giver best knoweth the merit of sin which is the transgression of the Law The Majesty against which they sin is infinite the Authority of God is enough and his will the highest Reason A Jeweller best knoweth the Price of a Jewel and an Artist in a Picture or Sculpture can best Judge of the errours of it 2. With man Offences of a quick Execution meet with a long Punishment and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin Scelus non temporis magnitudine sed iniquitatis magnitudine mettendum est Because man sinneth as long as he can he sinneth in aeterno suo as Aquinas therefore he is Punished in aeterno Dei we would live for ever to sin for ever and because men despise an eternal Happiness therefore do they justly suffer eternal Torment and their Obligations to God being infinite their Punishment ariseth according to the excess of their Obligations 1. VSE It informeth us of the Evil of Sin God will never be reconciled to them that die in their Sins but for ever and for ever his Bowels are shrunk up though God be Love its self and delighteth in nothing so much as in doing good to the Creature yet he doth not only turn away his Face but torment them for ever 2. VSE It reproveth and convinceth 1. The Atheist And 2. The Carnal Sensualist 1. The Atheist These Men are short-sighted they cannot out-see Time and look beyond the Grave There is an Hell How will you escape it Men think Incredulity or Unbelief is the best Remedy against this Fear Do but consider there is ten thousand to one at least against you None more credulous than the Atheist If it prove true in what a Case are you As sure as God is this is true It will do you no hurt to venture the safest way upon Probabilities 'till we have further Assurance Take heed of indenting with God upon your own terms Luk. 16.31 They have Moses and the Prophets if they believe not them neither will they be perswaded if one came from the Dead We will give Laws to Heaven have one come from the Dead God is not bound to make them see that wilfully shut their Eyes nor to alter the Course of his Providence for our sake 2. The Carnal Sensualist that is the practical Atheist that put it off because they cannot put it away Amos 6.3 Many that know themselves careless wretched Creatures yet are not at all troubled about things to come A Star that is bigger than the Earth yet seemeth to us to be but a Spark because of the great distance between them and us The Sensual Man looketh upon all things of the other World to be at a distance it may be nearer than they are aware of Their Damnation sleepeth not it lieth watching to take hold of them God can easily put you into the Suburbs of Hell as Belsbazzar Dan. 8.5 if you be negligent and slip your time You should labour to be found of him in Peace Now is the time of making Peace with God if not Depart â—e Cursed So is every Man by Nature And such who were never brought to a Sense of the Curse and have not fled to Christ for Refuge Heb. 6.18 and are not at leisure to think of Eternity God's Curse cleaveth to them 3. VSE To chide us for our Vnbelief The Knowledge of these things swimmeth in the Brains we
Jam. 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin III. In many Cases Sins of Omission may be more hainous and damning than Sins of Commission They are the ruine of the most part of the Carnal World They are described to be without God Ephes. 2.12 Of the Wicked within the Pale 't is said Psal. 10.3 4. The Wicked through the Pride of his Heart will not seek after God God is not in all his Thoughts Of the careless Professor Jer. 2.32 My People have forgotten me Dayes without number Sins of Omission may be more hainous than Sins of Commission 1. Partly because these harden more Foul Sins scourge the Conscience with Remorse and Shame but these bring on insensibly Sleightness and Hardness of Heart And therefore Christ saith Publicans and Harlots should enter into the Kingdom of God before Pharisees that neglected Faith Love and Judgment Matth. 21.31 2. Partly because Omissions make way for Commissions Psal. 14.4 They that called not upon God did eat up his People as Bread They lie open to gross Sins that do not keep the Heart tender by a daily Attendance upon God If a Man do not that which is Good he will soon do that which is Evil. Oh then let us bewail our Unprofitableness that we do no more Good that we do so much neglect God that we do no more edifie our Neighbour so that God's best Gifts lie idle upon our hands That Child is counted undutiful that doth wrong and beat his Father so also he that giveth him not due Reverence How seldom do we think of God! Every Relation puts new Duties upon us but we little regard them every Gift every Talent II. The Godly by their Fruitfulness in good Works and Acts of Self-denying Obedience They fed they refreshed they harboured they cloathed they visited vers 35 36. The question is not Have you heard prayed preached These are disclaimed Matth. 7.22 Many will say unto me in that day Lord Lord have we not prophesyed in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works And then will I profess unto them I never knew you depart from me ye that work Iniquity Luke 13.26 Then shall ye begin to say We have eat and drunk in thy presence and thou hast taught in our streets but he shall say I tell you I know you not depart from me all ye workers of Iniquity Nay nor have you Believed Jam. 2.20 Wilt thou know O vain man that Faith without Works is dead No Christ telleth us of another Tryal Well then a Religion that costs nothing is worth nothing A Notional Religion a Word Religion is not a Christianity of Christs making Surely Heaven is worth something and it will cost us something if we mean to get thither There is more in these Works of costly Charity than we usually think of 1 Tim. 6.18 19. Luke 16.9 1 Joh. 4.19 Hereby we knew that we are of the Truth and shall assure our Hearts before him Hereby by what If we love not in Word and Tongue only but in deed and in truth Refresh the Bowels of the Poor own Brethren though with danger of our Lives Heaven is but a Fancy to them that will venture nothing for the Hopes of it What have you done to shew your thankfulness for so great a Mercy tendred to you A cold Belief and a fruitless Profession will never yield you Comfort Good words are not dear and a little countenance given to Religion costs no great matter and therefore do not think that Religion lyeth only in hearing Sermons or a few cursory Prayers and drowsie Devotions We should mind those things about which we shall be questioned at the day of Judgment Have you visited fed cloathed harboured owned the Servants of God when the World hath frowned on them Comforted them in their distresses Wherein really have you denyed your selves for the Hopes of Glory Fifthly Observe The Notions whereby their different Estate in the other World is expressed Punishment and Life See Serm. last on 2 Cor. 5.10 Page 104 105. Sixthly Observe Eternity is affixed to both Everlasting Punishment and Eternal Life See last Sermon on 2 Cor. 5.10 latter end of Page 105. and beginning of Page 106. Seventhly Observe These are spoken of not only as Threatned but Executed When the Cause hath been sufficiently tryed and cleared and Sentence passed there will be Execution The Execution is certain speedy and unavoidable See last Sermon on 2 Cor. 5.10 Page 107. Eighthly Observe Sentence is Executed on the Wicked first It beginneth with them for 't is said These shall go away into everlasting Punishment and the Righteous into Life Eternal Now this is not meerly because the Order of the Narration did so require it See last Sermon on 2 Cor. 5.10 Page 108. The VSE Is to press us 1. To Believe these things 2. Seriously to consider of them 1. To Believe them Most mens Faith about the Eternal Recompenses is but pretended at best too cold and Speculative An Opinion rather than a sound Belief as appeareth by the little Fruit and Effect that it hath upon us for if we had such a sight of them as we have of other things we should be other manner of Persons than we are in all holy Conversation and Godliness We see how cautious man is in tasting Meat in which he doth suspect Harm that it will breed in him the Pain and torments of the Stone and Gout or Chollick I say though it be but probable the things will do us any Hurt We know certainly that the wages of Sin is Death yet we will be tasting forbidden Fruit. If a man did but suspect an House were falling he would not stay in it an Hour We know for certain that continuance in a carnal Estate will be our eternal ruine yet who doth flee from Wrath to come If we have but a little hope of Gain we will take pains to obtain it We know that our Labour is not in vain in the Lord Why do we not abound in his work 1 Cor. 15.58 Surely we would do more to prevent this Misery to obtain this Happiness when we may do it upon such easie Terms and have so fair an Opportunity in our hands if we were not strangely stupified we would not go to Hell to save our selves a labour There are two things which are very wondrous 1. That any should suspect the Christian Faith so clearly promised in the Predictions of the Prophets before it was set a-foot and confirmed with such a number of Miracles after it was set a-foot Received among the Nations with so universal a consent in the Learned part of the World notwithstanding the meanness of the Instruments first employed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth and Benefit of it That now in the latter end of Time any
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
orasse est bene studuisse Every Minister findeth Prayer to be his best Comment So should you pray before and after reading the Scriptures as you do before and after you receive your bodily Food You do not know how Prayer will clear up the Eyes Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There is some excellency in the Letter of the Scriptures but this is nothing to what we see by the Spirit it will make a Man wonder at the Excellency Efficacy Consonancy of these Truths a Man seeth far more than ever he saw before The Spirit is needful both to open the Heart and to open the Scriptures Luke 24.32 Did not our Hearts burn when he opened to us the Scriptures compared with Vers. 45. Then opened he their Vnderstanding that they might understand the Scriptures To understand the Truth and to give us an active and certain Perswasion of it to open the Heart Acts 16.14 inclining it to Obedience giving in Light that works a ready Assent and firm Perswasion bringing forward the Heart with Power to Obedience In dark Places and difficult Cases when you have no certainty you should cry for Knowledg and lift up your Voice for Vnderstanding as the blind Man that cried to Jesus Lord that I might receive my sight Mark 10.52 4. Study the Creatures God is known out of his Word but his Works give us a sensible demonstration of him You have David's Night and Day-Meditation His Night-Meditation Psal. 8.3 When I consider thy Heavens the Work of thy Hands the Moon and the Stars which thou hast ordained not a word of the Sun the most noble Creature Psal. 19.5 he speaks of the going forth of the Sun like a Bridegroom coming out of his Chamber and rejoicing as a strong Man to run a Race that is his Morning-Meditation When we walk out in the Night or Morning we may think of God view his stupendous Works The Heathens had no other Bible Consider that the huge weight of the Earth hangeth on nothing like a Ball in the Air. Job 26.7 He stretcheth out the North upon the empty Place and hangeth the Earth upon Nothing Consider the Beauty of the Heavens with their Ornaments the Bounding of the Sea the Artifice in the frame of the smallest Creatures the Excellent Ministries and Subordination of the Services of the Creatures one to another c. 5. Spiritualize every outward Advantage so as to raise your Hearts in the contemplation of God As when we observe the Wisdom of a Father or the Bowels of a Mother let us take occasion to exalt the Love and Care of God as from a Mother's Bowels Isa. 49.15 Can a Woman forget her sucking-Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee From the Wisdom of a Father Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children How much more shall your Father which is in Heaven give good things to them that ask him Tam Pater nemo tam pius nemo So the Centurion mentions his own Command and Government when he desires Christ to put forth his Power Mat. 8.8 9. Speak the Word only and my Servant shall be healed For I am a Man under Authority having Souldiers under me and I say to this Man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it As if he should say All Sicknesses are at thy beck as well as these Souldiers at mine In your Carriage to your Children and theirs to you you may sublimate your Thoughts to consider of that Commerce between you and God So in the Work of your Callings a little is useful for bringing great Matters to pass think of Providence I press this because it will be a double Advantage it will keep the Heart Heavenly and you will serve Faith out of common Experiences and so it will help us in our Notions of God For if limited Creatures go thus far how much more excellent is God! 6. Purge your Heart more and more from Carnal Affections these are the Clouds of the Mind As in Fenny Countries the Air is seldom clear Blessed are the pure in Heart for they shall see God Mat. 5.8 We usually look upon God through the Glass of our own Humours Carnal Men fancy the Eternal Essence as one of their Society and misfigure God in their Thoughts 7. The last is In the progress of Knowledg or search of Truth beware of Novellism 2 Tim. 3.14 Continue then in the things thou hast learnt and been assured of knowing from whom thou hast learned them There is as great care to keep what we have as to gain more Knowledg The Devil taketh the advantage of our Changes when we renounce old Errors he bringeth Men to question Truth as in publick Changes when Men shake off the Ordinances of Men he stirreth up others to question the Ordinances of God And I have observed that some out of a pretence of growing in Knowledg put themselves upon a flat Scepticism and wary Reservation holding nothing certain for the present but waiting for new Light such as these the Apostle intendeth 2 Tim. 3.7 Ever learning and never coming to the knowledg of the Truth they make profession of being studious in Sacred Things but never come to any settlement and are loth to hold to any Principles lest they should shut the Door upon new Light New Light is become a dangerous Word especially now in the latter Times now we have a Promise that Knowledg shall be increased Dan. 12.4 Aims at Knowledg is the dangerous Snare of these Times as the Gnosticks pretended to more Knowledg This is a great Snare Satan promised more Knowledg to our first Parents Gen. 3.5 God doth know that in the day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. Which Example the Apostle setteth before our Eyes 2. Cor. 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us Satan turneth himself into an Angel of Light Vers. 13 14. Now for your Direction know 1. Progress in Knowledg is rather in Degrees than Parts not in new Truths but greater proportions of Light Light respecteth the Medium Truth the Object I say It is rather not altogether a Man may walk in present Practices which future Light may disprove and retract But usually the increase of a Christian is rather in the measure of Knowledg than difference of Objects Our old Principles are improved and perfected Prov. 4.18 The Path of the Just is as the shining Light that shineth more and more to the perfect Day To know God more and Christ more to be more practically skilful in the Word of Righteousness Heb. 5.14 Strong Meat
belongeth to them that are of full Age who by reason of use have their Senses exercised to discern both Good and Evil. 2. That Fundamentals in the Scripture are clear and certain God hath not left us in the dark but pointed out a clear way to Heaven of Faith and good Works Ephes. 2.10 We are his Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them It is a disparagement to the Word to make it an uncertain Rule The Way to Heaven is beaten and we may observe the Track and Foot-prints of the Flock It is a good Observation of Chrysostom That the Saints do not complain of the darkness of the Scripture but of their own Hearts Open thou mine Eyes not make a new Law 3. These necessary Doctrines must be entertained without doubt and hesitancy It is dangerous when Foundation-stones lie loose We are pressed to stand fast in the Faith 1 Cor. 16.13 and to hold the Profession of it without wavering Heb. 16.23 Not to enquire after the Gods of the Nations Deut. 12.30 and Gal. 1.8 Though an Angel from Heaven should preach any other Doctrine to you than that which ye have heard let him be accursed The notion of new Light chiefly aimeth at undermining the old Doctrine of the Scriptures For the main of Religion a Man should be setled above doubt and contradiction Till we have certainty there cannot be Grace the Soul is not brought under the Power of Truth for things that are controversial have no efficacy and force The great hindrance of Saving-knowledg is that natural Atheism and those habituated Doubts which are found in the Heart 4. We must be zealous for lesser Truths when we have received them upon certain Grounds Every piece and parcel of Truth is precious a little Leaven of Error is dangerous Gal. 5.9 A little Leaven leaveneth the whole Lump Error fretteth like a Gangrene and grows still higher and higher Men think it is enough to be careful of Fundamentals all other Knowledg is but Scientia Oblectans for delight not safety Oh it is dangerous to stain the Understanding though you do not wound it There are Maculae and Vulnera Intellectûs It is dangerous to be wanton in Opinions that seem to be of a smaller concernment Men that play with Truth leave themselves open to more dangerous Errors Some say Fundamentals are few believe them and live well and you are saved This is as if a Man in building should be only careful to lay a good Foundation no matter for Roof Windows or Walls If a Man should untile your House and tell you the Foundation the main Butteresses are safe you would not be pleased Why should we be more careless in Spiritual Things 5. Take up no Practices nor Principles but upon full conviction This imposeth a necessity of often change or at least of frequent doubting Men do not search but act out of blind Obedience and then they are liable to seduction 1 Thess. 5.21 Prove all things hold fast that which is good It is a pertinacy not a constancy when I have no clear warrant A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him with meekness and fear 1 Pet. 3.15 otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts and answer the Sophister in our own Bosoms 2. Observe That no Knowledg is sufficient to Life Eternal but the Knowledg of God and Christ. I am to prove 1. No other Knowledg is sufficient 2. How far this is enough for such an End and Purpose The Scripture asserts both for the words are exclusive and assertive there is no other Knowledg and this is sufficient 1. No other Knowledg is sufficient to Life Eternal I shall prove it by two Arguments 1. Out of Christ we cannot know God The Gentiles had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that was known of God Rom. 1.19 20. which served to leave them without excuse but not to save their Souls The Apostle instanceth in such Attributes as are obvious but more terrible than comfortable as Eternity Power c. They had some loose thoughts of his Godhead and Power but no distinct view of his Essence that is reserved for the Scriptures The Scriptures are the Picture of Christ and Christ is the Image of the Father 2 Cor. 4.4 Lest the Light of the glorious Gospel of Christ who is the Image of God should shine upon them God never made out himself to the World in that latitude and greatness as he hath done to the World in Christ. In Christ's Person and Kingdom the Majesty of God is known in the Divine Power of his Operations the strength of God in the excellency of his Benefits the Love of God The wisest Heathens that had no other Glass than the Book of the Creatures whereby to dress up their Apprehensions could only see a first Cause a first Mover a Being of Beings some great Lord and Governor of the Order of the World whom they mightily transformed and misfigured in their Thoughts they knew nothing distinctly of Creation and Providence of the Nature of Worship which is necessary for whosoever is saved must not only know God's Essence but his Will for otherwise we shall but grope as the Heathens did Acts 17.27 That they should seek the Lord if haply they should feel after him and find him We cannot seek him to satisfaction 2. Without Christ no enjoying of God It must be such a Knowledg as bringeth God and the Soul together Now between us and him there is a great Gulph all gracious Commerce is broken off between God and the fallen Creature John 14.6 No Man cometh unto the Father but by me No free Trade unto Heaven but by Jacob's Ladder John 1.51 Hereafter you shall see Heaven open and the Angels of God ascending and descending upon the Son of Man There is no Access but by Christ and so no Salvation but by him Acts 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved In the fallen State of Man there is need of a Mediator in Innocency we might immediatly converse with God God loved his own Image What could a just and holy Man fear from a just and holy God But now that of God's Creatures we are made his Prisoners we can expect nothing of Mercy because he is just Guilty Nature presageth nothing but Evil. Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death The great Question of the World is Wherewith shall I appease him to give his Justice content and satisfaction Mich. 6.8 In all the Inventions of Men they could never find out a sufficient Ransom to expiate Sin to reconcile God to sanctify humane Nature that we might have commerce with Heaven 2.
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
of God to the World Thus the Creatures glorify God objectively there is somewhat of the Wisdom Goodness and Power of God stamped upon them somewhat of God to be seen in every thing which he hath made So Man much more There are Vestigia Dei the Footsteps of God in the Creatures but Similitudo Imago Dei the Likeness and Image of God in Man in his natural Excellencies much more in the New Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be to his praise Ephes. 1.12 There is more of God engraven on us when a true Spirit of Wisdom Justice Holiness Truth Love prevaileth upon our Hearts and runneth through all our Operations When we live as such as converse with the great Fountain of Goodness and Holiness A Christian's Life is an Hymn to God his circumspect walking proclaimeth the Wisdom of God his awfulness and watchfulness against Sin proclaimeth the Majesty of God his chearful and ready obedience under the hardest Sufferings proclaimeth the Goodness of God his Purity and Strictness the Holiness of God the impression and Stamp of all the Letters of God's glorious Name is imprinted upon his Heart and Life A Carnal Christian polluteth his Honour and prophaneth his Name Ezek. 36.20 And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But how can God be polluted by us As a Man that lusteth after a Woman hath committed Adultery with her in his Heart while she is spotless and undefiled Mat. 5.28 Carnal Christians are a scandal to Religion they are called Christians in opprobrium Christi Men judg by what is visible and sensible and think of God by his Worshippers by those who profess themselves to be a People near and dear to him 4. By that which is an immediate consequence of the former by an exemplary Conversation when we do those things which tend to the Honour of God's Name and to bring him into request in the World 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as of evil doers they may by your good Works which they shall behold glorify God in the day of Visitation Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Our Holiness must be shewn forth for Edification not for Ostentation not for our Glory but the Glory of our Heavenly Father It is the fruitful Christian bringeth most honour to God John 15.8 Herein is my Father glorified that ye bear much Fruit. Glorifying God is not a few transient Thoughts of God and his Glory or a few cold Speeches of his Excellencies and Benefits this is not the great end for which we were made and new made but that we might be fruitful in all Holiness and shew forth those Impressions which God hath left upon us In the Impression we are Passive in shewing it forth Active 5. When we are active for his Interest in the World Our Lord took notice of it in his Disciples John 17.7 Now they have known that all things whatsoever thou hast given me are of thee If we are Agents for his Kingdom he will be our Advocate in Heaven This is the Method of the Lord's Prayer Hallowed be thy Name and then Thy Kingdom come This is the first Means of promoting the great End Jesus Christ himself telleth us this was the end of his coming into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth It belonged to him in a more especial way as the great Prophet of the Church he came out of the Bosom of God to reveal the Secrets of God and for the same end we all came into the World Isa. 43.10 Ye are my witnesses saith the Lord and my Servant whom I have chosen that ye may know and believe me and understand that I am he They that felt the comfortable effects of his Promises and his Truth can best witness for him A Report of a Report is little valued we are all to witness to God by entertaining it in our Hearts and shewing forth the fruit of it in our Lives this is a witness to an unbelieving and careless World John 3.33 He that hath received his Testimony hath set to his seal that God is true 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 which he condemned the World Phil. 2.15 That ye may 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 When you are diligent in Holiness patient and joyful under the Cross full of hope and comfort in great Straits meek self-denying mortified you sanctify God in the Eyes of others You propagate the Faith by an open Profession Mat. 11. 19. Wisdom is justified of her Children When we suffer for it in times of great Danger and seal it with our Blood it is a great Glory to God John 21.19 This said he signifying by what Death he should glorify God It is an honour to God when in the midst of Temptations and Discouragements we are not ashamed of his ways 6. By doing that work which he hath given us to do But what is that work which he hath given us to do 1. The Duty of our Relations 2. The Duty of our Vocations and Callings 1. The Duty of our particular Relations They that are not good in their Relations are no where good This is a Rule that whatsoever we are we must be that to God An Heathen could say Si essem luscinia canerent ut luscinia c. If I were a Lark I would soar as a Lark if a Nightingale I would sing as a Nightingale As a Man I should praise God as such a Man in such a Relation still I should glorify God in the condition in which he hath set me If Poor I glorify God as a poor Man by my Diligence Patience Innocence Contentedness If Rich I glorify God by an humble Mind If Well I glorify God by my Health If Sick by meekness under his Hand If a Magistrate by my Zeal improving all advantages of Service Nehem. 1.11 If a Minister by my Watchfulness If a Tradesman by my Righteousness From the King to the Scullion all are to work for God every Man is sent into the World to act that part in the World which the great Master of the Scenes hath appointed to him Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things As to Husband and Wife Prov. 18.22 He that findeth a Wife findeth a good thing and obtaineth favour of the Lord. God expecteth that in the Catalogue
content with it God is the Master of the Scenes and appoints which Part to act We must not prescribe to Providence at what rate we will be maintained nor what we will do but keep within the Bounds of our Place If you do any thing that is not within the compass of your Calling you can have no warrant that it pleaseth God Christ would not intermeddle out of his Calling Luke 12.14 Man who made me a Judg or a Divider over you Vzzah's putting his Hand to the Ark cost him dear If Troubles arise we cannot suffer them comfortably we are out of God's way Most of our late Mischiefs came from invading Callings as there are Confusions in Nature when Elements are out of their Places God is glorified and served in a lower Calling as well as in an higher Poor Servants may adorn the Gospel of God our Saviour in all things Tit. 2.10 Answ. 2. With Patience digest the Inconveniences of your Calling Affliction attendeth every state and condition of Life but we must go through chearfully when in our way and place 4. This Work must be finished and perfected we must be working till God call us off by Death or irresistible Providences We must persist hold out in God's Way without Defection Rev. 2.10 Be thou faithful unto the Death I will give thee a Crown of Life Get the Gift of Perseverance happy are they that have past such a tempestuous Sea with safety He was a foolish Builder who laid the Foundation of a stately Fabrick and was not able to finish it O when this is done we may resign up our selves to the Mercy of God 2 Tim. 4.7 8. I have fought a good Fight I have finished my Course I have kept the Faith Henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only but unto them also that love his appearing It is an excellent thing after such a dangerous Voyage to come safe to Shore How sweet is it to enjoy our past Lives and yield up our Spirits to God saying Lord I have made it my study to glorify thee Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in Truth and with a perfect Heart and have done that which is good in thy sight Others Souls are taken away but yours are resigned II. Why this should be our great care 1. This is the End why all Creatures were made Rom. 11.36 For of him and through him and to him are all things When God did make the World he did not throw it out of his Hands and leave it alone to subsist of it self as a thing that had no further relation to him but so guides it and governs it that as the first production and continued subsistence of all things is from himself so the ultimate Resolution and Tendency of all things might be to him The whole World is a Circle and all the Motions of the Creatures are circular they end where they began as Rivers run to the place whence they came All that issueth out of the Fountain of his Goodness must fall again into the Ocean of his Glory but Man especially If God had made us to live for our selves it were lawful But Prov. 16.4 The Lord hath made all things for himself all things are made ultimately and terminatively for God but Man immediately Creatures are made immediately for us and submit to our Dominion or are created for our use 2. From God's Right and Interest in us Rom. 14.7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord's We are his and therefore for him All that you have is God's and by giving it to you he did not divest himself of his own Right God scatters his Benefits as the Husbandman doth his Seed that he may receive a Crop His Glory is not due to another He made us out of Nothing and bought us 1 Cor. 6.19 20. Ye are not your own ye are bought with a Price therefore glorify God in your Body and in your Spirit which are God's If we had any thing our own we might use it for our selves 3. We shall be called to an account Luke 19.23 Wherefore then gavest not thou my Mony into the Bank that at my coming I might have required my own with Vsury We must give an account what honour God hath had by us in our Relations as Magistrates Ministers Masters of Families Servants Husbands Wives Parents Children What Honour by our Estates Relations c. We are obliged so deeply by preceding Benefits that if there were no account to be given we should be careful to use all things for his Glory Oh but much more when there will be so strict and severe an Account The Lord of those Servants will reckon with them What we enjoy is not Donum a Gift but Talentum a Talent to be improved for our Master's Use. Beasts are liable to no Account because they have not Reason and Conscience as Man hath and are meerly ruled with a Rod of Iron they are to glorify God passively but we are left to our choice and therefore must give an account 4. Because of the great Benefit that cometh to us by it God noteth it and rewards it He noteth it Joh. 17.10 And all mine are thine and thine are mine and I am glorified in them Our Redeemer speaketh well of us behind our Backs and maketh a good Report of us in Heaven And he rewards it in the day of his Royalty Christ will not be ashamed of his poor Servants Mat. 19.28 Ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel 5. The End enobleth a Man and still the Man is according to his End Low Spirits have low Designs and a base End is pursued by base Actions Mat. 6.22 23. The Light of the Body is the Eye if therefore thine Eye be single thy whole Body shall be full of Light But if thine Eye be evil thy whole Body shall be full of Darkness Men are properly such as the End that they aim at he that pursueth any worldly Interest or earthly Thing as his End is Earthly he becometh himself Earthly the more the Soul directeth it self to God the more God-like their Inclinations are above the base things of this World Psal. 17.14 From Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasures The Noblest Soul is for the Noblest Object others do but provide for the Flesh they drive on no greater Trade they may talk of Heaven wish for it rather than Hell when they can live no longer but their Lives are
In the business of Salvation Christ would deal with us not by Angels but by Men given him out of the World that is the Description of the Apostles and Doctors of the Church In the Text To us he hath committed the word of Reconciliation God could teach us without Pastors and manifest himself unto us by inward and secret illapses into the Heart but he useth the Ministry of Men and that not out of Indigence but Indulgence not for any Efficacy in the Preacher but for Congruence to the Hearer as a Means most agreeable to our frail State There is Mercy in this Appointment 1. It is most for the Glory of God God's Honour cometh freely from us when the Instruments are vile and despicable We are apt to sacrifice to the next Hand Acts 14. They brought Oxen and Garlands to sacrifice to Paul and Barnabas 2 Cor. 4.7 We have this Treasure in earthen Vessels that the excellency of the Power may be of God and not of us These are most apt to rival God as Children thank the Taylor 2. It trieth our Obedience We look for extraordinary Miracles and ways of Revelation God would see if we can love Truth for Truth 's sake rather than for the Teacher's sake and take it from the meanest Hand It is not Who but What is delivered Foolish Man would give Laws to God Christ impersonateth our Thoughts Luke 16.30 If one went to them from the dead they will believe Had Christ come in Person spake to us in an audible Voice or sent an Angel they would believe foolish Thoughts God trieth you by Moses and the Prophets It is a deceit to think if we had more glorious Means it would be otherwise with us Christ came in Disguise John 1.11 He came unto his own and his own received him not And the Word is brought to us in earthen Vessels It is merited by God-Man it is dispensed by the Power of God by Man 3. It is the most rational way He doth not rule us with a Rod of Iron by meer Power and Majesty but draweth us by the Cords of a Man by Counsels and Exhortations He dealeth with us by those with whom we have ordinary Converse as a Man with his Friend Exod. 33.11 What should Sinners do if God should come and thunder to them in Majesty and Glory Exod. 20.19 Let not the Lord speak to us He vaileth it under the Cloud of Human Weakness There is no conversing with the terribleness of Majesty but by intermediate Persons Men speak to us that have a feeling of our Infirmities Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of like Passions with our selves Jam. 5.17 If Angels should teach us we would think the Precepts too strict for Men. Men know how to speak to us by speaking from the Heart to the Heart Prov. 27.19 As Face answereth Face in a Glass so doth the Heart of Man to Man There may be lesser differences in regard of Complexion and Constitution but they know the general Nature of Man 4. It is the â—urest way If Men deceive us they deceive themselves We have experience of their Fidelity in other Things and they confirm it by their own Practice They are subjected to the Law of the same Duties and Necessities sometimes seal the Truth with their Bloods 5. It is a comfortable way Paul a great Sinner before Conversion Peter a great instance of the Infirmities and Falls of the Saints yet from their own experience of the Power and Comfort of the Gospel preach it to us Well then scorn not God's Institution but admire the Wisdom of it We are bound to submit tho we could see nothing but Folly 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe 2. Observ. Again It is a special Privilege to be chosen to Privileges of Grace when others are passed by Given me out of the World 1. There is a world of others and they are left to themselves Christ hath not the Tithe of Mankind Jer. 3.14 One of a City and two of a Tribe Christ doth not take them by Dozens or Hundreds but by Ones and Two's Grace falls on few Christ seeketh out the Elect if but one in a Town 2. They were as eligible as we only we were singled out by meer Grace The Lot might have fallen upon them as well as upon you Thousands in the World were as eligible Ezek. 18.4 Behold all Souls are mine as the Soul of the Father so also the Soul of the Son is mine All were made by the same God out of the same Mass of Nothing He is equally Judg of all all had sinned Thy Soul was as polluted as theirs as liable to God's Judgment as deep in the same Condemnation yet such was his good Will and Pleasure to single us out This is the Glory of his Grace Miserabor cujus misertus fuero Mal. 1.2 3. Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and I hated Esau. Tho all Men be equal in themselves yet Mercy can make a distinction The best Reason is God's good Pleasure Well then apply this 1. Look to the Distinction How many steps of Election may we walk up That we were not Toads and Serpents but Men the same nothing was as pliable not Men only but Christians within the Pale of the Church not Christians at large but born there where the Mists and Foggs of Popery were dispelled nor Protestants at large but called to a stricter Profession still in every degree Multitudes were cut off That I was not a Christian but a Minister an Officer in the Church 1 Tim. 1.12 He counted me faithful putting me into the Ministy Plato gave thanks for three Things that he was a Man not a Woman a Grecian not a Barbarian not an ordinary Greek but a Philosopher A Christian may much more give thanks 2. To the reason of this Distinction John 14.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is it that thou wilt manifest thy self to us and not unto the World Luke 1.43 And whence is this to me that the Mother of my Lord should come unto me When you have searched all you can you must rest in Christ's Reason Mat. 11.26 Even so Father for so it seemed good in thy sight God's Supremacy over all things in Heaven and in Earth maketh him free to chuse or refuse whom he pleaseth It is not because you were better disposed than others many of a better temper were passed by God raised up an Habitation to the Spirit out of crabbed knotty pieces A Man in a Wood leaveth the crooked Timber for Fewel The young Man that went away sad was of such a sweet natural Temper that it is said Christ loved him Secondly Let us now come to the Reasons why he prayeth for them I. What he did I have manifested thy Name to them In which Christ intimateth his own Faithfulness and their future Usefulness His own Faithfulness for this was one way
shall speak unto them all that I shall command him Christ saith his Father gave it him Christ was consecrated Prophet of the Church by the Trinity Mat. 3.17 This is my beloved Son in whom I am well-pleased There was the Father's Voice the Holy Ghost as a Dove and the Son was there in Person Vse Which should stablish us the more in the Truth and is a Patern to Ministers It is excellent when we can say My Doctrine is not mine but his that sent me Or as Paul That which I received of the Lord I have delivered to you 1 Cor. 11.24 3. Observe Among the Things which the Father gave to the Son one of the chiefest is the Doctrine of the Gospel Let us look upon it as a Gift the Father gave it the Son gave it here is a double Gift it was a Gift from the Father to Christ and from Christ to the Apostles I have given them the Word which thou gavest me Next to Christ the Gospel is the greatest Benefit which God hath given to Men He that despiseth the Gospel despiseth the very bounty of God and Men cannot endure to have their Love and Bounty despised As when David sent a courteous Message to Nabal and he was refused he threatned to cut off from Nabal every one that pisseth against the Wall Take heed you despise not God's special Gifts The preaching of the Word it was Christ's largess in the day of his Royalty Ephes. 4 8 11. When he ascended up on high he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers As Princes when crowned have their Royal Donatives Those that grudg at the Ministry and count it a burden they do in effect upbraid Christ with his Gift as if it were not worth the giving Those that labour in the Ministry are his especial Gift to us They are but sottish Swine that trample such Pearls under Feet We should think of them as the special Favours of Christ. I do not speak of the Persons but the Calling This Disposition sheweth no love to Christ. Secondly The next Thing is the Nature of Faith There are two Things spoken of in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have received them and have known surely I. I begin with the latter in order of Words as first in order of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have known surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truly surely is used to exclude that literal historical Knowledg which may be in carnal Men. I. Observe Faith cannot be without Knowledg It is not a blind Assent Rom. 10. 14. How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls 2 Tim. 1.12 I know whom I have believed we must see the Stay and Prop before we lean upon it otherwise we shall neither be satisfied in our selves nor be able to plead with Satan nor answer Doubts of Conscience He that is impleaded in Court and doth not know the Privileges of the Law how shall he be able to purge himself Fears are in the Dark The blind Man spoke Reason in that Conference between Christ and him when Christ asked him Dost thou believe on the Son of God He answered and said Who is he Lord that I might believe on him John 9.35 36. We must know what God is Till we have a distinct Knowledg of the Nature of God and the Tenor of the Covenant we shall be full of Scruples Well then Vse 1. It discovereth the wretched Condition of Ignorant Persons We are not so sensible of the Danger of Ignorance as we should be God will render Vengeance to them that know not God and that obey not the Gospel 2 Thess. 1.8 Poor Wretches they live sinfully and die sottishly they live sinfully they are under no aw of Conscience because they have no Knowledg and when they come to die they die sottishly like Men that leap over a deep Gulph blindfold they know not where their Feet shall light In their Life-time at best they live but by guess and some devout Aims and when they come to die they die by guess in a doubtful uncertain way Vse 2. To press Christians to gain more distinct Knowledg if you would settle your Souls in a certainty of Salvation God may lay trouble of Conscience upon a knowing Person but usually Persons Ignorant are full of Scruples which vanish before the Light as Mists do before the Sun 2. Observe They know surely In the Knowledg of Faith there is an undoubted certain Light It dependeth upon two things that cannot deceive us the Revelation of the Word and the illumination of the Spirit The Knowledg of Faith is less than the Light of Glory for Clearness but equal for Certainty it hath as much assurance from God's Word though not so much evidence as ariseth from Injoyment 3. Observe They know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly indeed Every kind of Knowledg is not enough for Faith but a true sound Knowledg There is a Form of Knowledg as well as a Form of Godliness Rom. 2.20 compared with 2 Tim. 3.5 A Form of Knowledg is nothing else but an artificial Speculation a naked Model of Truth in the Brain which like a Winter Sun shineth but warmeth not But let us a little state the Differences 1. The Light of Faith is serious and considerate Faith is a Spiritual Prudence it is opposed to Folly as well as Ignorance Luke 24.25 Oh Fools and â—low of Heart to believe all that the Prophets have said Faith always draweth to use and practice It is a Knowledg with Consideration Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory would give unto you the Spirit of Wisdom and Revelation in the knowledg of him Many have Parts but they have not Wisdom to make the best choice for their Souls There is a great deal of difference between Knowledg and Prudence it is excellent when both are joined together I Wisdom dwell with Prudence Prov. 8.12 Wisdom is the Knowledg of Principles Prudence is an Ability to use them to our Comfort Knowledg is setled in the Brain not the Heart When Wisdom entreth into thy Heart Prov. 2.10 it stirreth up Esteem Affiance Love A Carnal Man may have a Model of Truth a traditional disciplinary Knowledg such as lieth in Generals not Particulars and is rather for Discourse than Life A Vintner's Cellar may be better stored than a Noble Man's he hath Wines not to taste but sell a Carnal Man hath a great deal of Knowledg for Discourse not to warm his own Heart 2. The Light of Faith is a realizing Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the Evidence of things not seen Heb. 11.1 it maketh absent things present to the Soul But the Light of Parts is a naked abstract Speculation it is without feeling there is no sense and feeling
of the things apprehended True Knowledg is expressed by Tasting 1 Pet. 2.5 If so be that ye have tasted that the Lord is gracious Tasting implieth more than Seeing there is not only Apprehension but Experience Phil. 1.9 I pray God that your Love may abound more and more in Knowledg and in all Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense To others it is but an empty barren Notion Phil. 3.10 That I may know him and the Power of his Resurrection that is Experimentally Carnal Men have no feeling of the force of the Truths they apprehend only now and then some fleeting Joys it is not realizing and affective Strong Water and running Water differ not in Colour but in Taste and Vertue They may know the same Truths but it differeth in relish they know the Things of God only as things in conceit not in being 3. The Light of Faith is wrought by the Spirit this but an hear say Knowledg gathered out of Books and Sermons they shine with a borrowed Light as the Moon that is dark in it self and hath no Light rooted in its own Body These shine with other Mens Light John 4.42 Now we believe not for thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the World Men talk of Things by rote after others and are rather said to rehearse than understand it is not written in their Hearts but only reported to their Ears Heb. 8.10 I will write my Law in their Hearts Truth is written there by the Finger of the Spirit to others it is but traditional learned as other Arts by Man Now there is a great deal of difference between seeing God in the Light of the Spirit and seeing God and the Things of God by the Reports of Men as between seeing Countries in a Map or Book of Geography and knowing them by Travel and Experience 4. It is a transforming Light 2 Cor. 3.18 We all as in a Glass beholding the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Looking upon the Image of Christ we are changed into the same Image and Likeness from Glory to Glory as Moses his Face shone Conversing with Christ it altereth and changeth the Soul which is hereby renewed in Knowledg after the Image of him that created him Col. 3.10 That is no true Light and Knowledg of God that doth not bridle Lusts and purify the Heart a wicked Man's Knowledg it is Light without Fire directive not perswasive 1 John 2.3 4. Hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him it is a lie and pretence unactive Light is but Darkness In Paradise there was a Tree of Life and a Tree of Knowledg many taste of the Tree of Knowledg that never taste of the Tree of Life 5. The Light of Faith is an undoubted certain Light but in wicked Men it is always mingled with Doubting Ignorance Error and Unbelief It is not convictive but a loose wavering Opinion not a setled grounded Perswasion they have not the riches of the assurance of Vnderstanding Col. 2.2 that dependeth on Experience and inward sense of the Truth and is wrought by the Holy Ghost And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the Spirit and of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument by which the Judgment is setled it cometh in upon the Soul with evident Confirmation II. The next thing in the Nature of Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given them the words which thou gavest me and they have received them There is a receiving Christ and a receiving the Word Sometimes the Act of Faith is terminated on the Person of Christ as John 1.12 To as many as received him to them gave he Power to become the Sons of God even to as many as believe on his Name Sometimes on the Promises to shew that as there is no closing with Christ without the Promise so there is no closing with the Promise without Christ first we receive the Word of Christ and then Christ himself and in Christ Life and Salvation that is the progress of Faith Acts 10.42 Through his Name whosoever believeth in him shall receive remission of Sins Observe That Faith is a receiving the Word of Christ. The Notion is elsewhere used Acts 2.41 Then they that gladly received the Word were baptized Unbelief it is a rejecting the counsel of the Word and Faith a receiving it Unbelief is thus described Acts 13.46 Since ye put away the Word of God from you So Luke 7.30 But the Pharisees and Lawyers rejected the Counsel of God against themselves that is refused the Counsel of God to their own loss and ruin On the contrary when Cornelius was converted it is said Acts 11.1 The Apostles heard that the Gentiles also had received the Word of God So that we may describe Faith with reference to this Act A Motion in the Heart of Man stirred up by the Spirit of God to receive the whole Word of God Let me open it a little 1. Receiving is a relative word and presupposeth an Offer God offereth on his part and we receive on ours As in all Contracts and Covenants between Party and Party one Party offereth such an Advantage or Commodity upon such Conditions the other receiveth the Offer confenteth to the Conditions and expecteth that the Covenant should be made good So in the Covenant of Grace Christ offereth Remission of Sins and the whole Blessing of the Gospel under the Condition of Faith and Repentance We are said to receive this Word or this Gospel when we consent to the Conditions and wait for the accomplishment of the Blessing we are willing to come to trust him for the Grace of the Covenant and to come under the Bond of the Duty of it 2. In this Receiving the Soul must be convinced that it is the Word of God and that he will deal with Creatures upon such a Covenant For in this Covenant it is not as it is in other Contracts the Party contracting doth not appear in Person but dealeth with us by Officers and Substitutes God tendreth his Covenant by the Ministry of Man Now whosoever would receive it in God's Name must be undoubtedly perswaded that they are commissioned and authorized by God to tender such a Covenant to us Therefore the Apostle saith 1 Thess. 2.13 When ye received the Word which ye have heard of us ye received it not as the Word of Man but as it is indeed the Word of God which effectually worketh also in you that believe A Man that would profit by the Ministry must settle himself in this Perswasion that the Doctrines delivered in Scripture have God
Molestations of the World but you have a sanctified use of them John 16.33 These things have I spoken unto you that in me ye might have Peace in the World ye shall have Tribulation but be of good comfort I have overcome the World The Victory consisteth not in not suffering and not fighting but keeping what we fight for 2 Tim. 4.18 The Lord shall deliver me from every evil Work not from the Lion but Sin Vse 5. The Example of Christ. When we die let us be mindful of the Danger of our Relations that we leave behind us our Families Church Ministry commend them to God Dying Christians should be best at the last dying Moses left a Song Do not leave the World without a testimony of your Love and Zeal 2. Pet. 1.14 15. Knowing that shortly I must put off this my Tabernacle even as our Lord Jesus Christ hath shewed me Moreover I will endeavour that you may be able after my Decease to have these things always in remembrance SERMON XVI JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are I Come to the Compellation of the Party to whom the Prayer is made Holy Father This Compellation is to be observed Titles of God in Scripture are suited to the Requests made to him as 2 Thess. 3.16 The God of Peace give you peace always by all means So Rom. 15.5 The God of Patience and Consolation grant you to be like-minded one towards another He prays for brotherly-forbearance and sweetness In the several Paragraphs of this Chapter Christ speaketh to his Father in a different Stile according to the Nature of the Address Vers. 1 5. it is Father only In Verse 28. it is Righteous Father because of the Truth and Equity which he observeth in his gracious Dispensations and here it is Holy Father When he beggeth things suitable to his commutative Justice then it is Righteous Father but when he asketh things suitable to his Holiness it is Holy Father Certainly it is a great Relief to Faith in Prayer to pitch upon such a Name and Title in God as suiteth with the Nature of the Request it begetteth a Confidence that he both can and will do us good When we call a Man by his Name he will look about upon us and when we ask things according to his Nature he will pity us But why doth Christ use this Title at this Time I Answer Some take Holiness more largely for the general Goodness and Perfection of the Divine Essence a branch of which is his Veracity or Truth in keeping Promises and conceive the Argument thus The Holy God cannot break his Word nor be stained with any Unfaithfulness therefore unless God should deny himself he will keep them through his own Name But I rather think it is specially put for his Purity Christ goeth to his Father as a pure Fountain of Grace for Sanctification for his Disciples Holiness it is the Object of God's Approbation the Effect of his Operation he worketh Holiness and he delighteth in it Holy Father that art Holy in thy Essence Holy in thy Influences Holy in thy Dispensations sanctify them by thy Truth thou that abhorrest all that is Evil workest all that is Good keep them from the Evil God hateth Sin as much as we do and infinitely more and therefore it is some hope that he will help us against it Doct. When we deal with God in Prayer especially for Grace and Sanctification we must look upon him as an Holy Father I. I will open the Holiness of God Holiness implieth a freedom from Sin and Defilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the privative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra in whom there is no Earth no Pollution but all Heavenly Purity When God speaketh to us he crieth out Jer. 22.29 O Earth Earth Earth hear the Word of the Lord. We are Earth in our Understandings in our Affections is our Practices But when the Seraphims speak to God they cry Holy Holy Holy as if it were said without Earth without Earth without Earth Briefly God's Holiness is an Attribute by which we understand his Essence to be most perfectly just and pure at the utmost distance from sin and weakness loving and liking himself above all and the Creatures as they do more or less partake of his Glory Now God is called The Holy One not An Holy One but The Holy One. 1 Sam. 2.2 There is none Holy as the Lord. He doth not say There is none Holy but the Lord but there is none Holy as the Lord. Therefore let us see the difference between the Holiness of God and the Holiness of the Creatures This is an Argument fit for a Seraphim it becometh an Angel's Mouth rather than Man's the Angels that come nearer to God in Essence can best proclaim his Holiness But our Ear hath received a little thereof None is Holy as the Lord because God is essentially Holy infinitely Holy and originally Holy 1. He is Essentially Holy God is not only Holy but Holiness self Goodness it self it is his very Essence The Creatures when they are Holy they are Holy according to the Law the Holiness of Angels or Men is a Conformity to the Law of their Creation as we say he is Holy whose Heart and Life doth exactly agree with God's Law But God's Will is his Rule his Essence is his Law and therefore all his Actions are necessarily Holy The Divine Esse and Being as it is the beginning of all Beings so it is the Rule of all Moral Perfections all created Holiness is but a resemblance of God's either a conformity to God's Nature or a conformity to God's Will Habitual Holiness is a conformity to God's Nature Actual Holiness is a conformity To God's Will his Will is the Rule his Nature is the Patern But now God is a Rule to himself there are no eternal Reasons of Good and Evil beyond God Things are not first Holy and then God doth them but God doth them and therefore they are Holy He himself is his own Rule Andy one may err that hath not the Rule of Righteousness in himself God's Act is his Rule therefore he cannot sin The Hand of the Artificer faileth often in cutting because his Hand is not the Rule by which he worketh there is a Rule or Line without him sometimes he striketh right sometimes wrong If the Hand of a Man were the Rule it were impossible he should work amiss There is a Rule prescribed to Angels and Men their Will is one thing their Rule another for no Creature is Holy by its own Essence This Notion is of practical use there is Holiness in all that cometh from God when he afflicteth us and our Friends or suffereth us to be unjustly afflicted by Men when he
die This is the Advantage of spiritual Comforts that they do not only satisfy our Desires but secure us against our Fears Isa. 35.10 The Ransomed of the Lord shall return and come to Zion with Songs and everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flie away Once in Christ and you shall be for ever preserved The Leaven and the Dough can never be severed when kneaded together so neither can you from Christ. Grace would be little better than temporal Things if it did yield but temporary Refreshment You are sure that nothing shall cut you off from enjoying God for nothing shall altogether cause you to cease to love God The Children of God would be troubled tho their Grace should not fail if their Privileges should be cut off but you are sure of both God will maintain a Spark and the Seed remaineth and the Privileges of Grace are sure too This was figured under the Law An Israelite could never wholly alienate his Title to the Land Lev. 25.23 The Land shall not be sold for ever for the Land is mine for ye were Strangers and Sojourners with me His Title to the Land shall not be quite cut off it shall not be sold for ever Which was a Type of our spiritual Inheritance in Christ which cannot be alienated from us He might for a while alienate and pass away his Inheritance yet the Property remained he knew it would return again So here God's Children are never disinherited By Regeneration we are made Coheirs with Christ we have an Interest in the whole Patrimony of the Gospel Now God will not cut off the Entail nor take the advantage of every Offence which his Children commit To insure us he hath not only put the Entail into our hands by giving us his Promise but he hath given us Earnest and Seisin in part and he hath chosen a Feoffee in Trust to keep the Estate for us our heavenly Patrimony is kept safe in his hands It is true we forfeit it by the Merit of our Actions but the Trust standeth still enrolled in the Court of Heaven and is not cancelled Christ is to look to that and it being conveyed in and by him as the first Heir he is to interpose his Merit As under the Law if the Person were not able to redeem the Inheritance the Kinsman was to redeem it Christ is our Kinsman after the Flesh he is our Goal and maketh all firm and sure between God and us It is true we lose the Evidences that are in our keeping Peace of Conscience Joy in the Holy-Ghost but the Estate is undefeizable and cannot be made away from us Well then you see that Grace is kept and the Privileges of Grace are kept O what a sweet Comfort is this But now because Comforts are never prized but in their Season Men that have not been exercised in spiritual Comforts nauseate these sweet Truths they know not what it is to be left to uncertainty when Troubles come like Waves one upon the neck of another let us see when these Truths will be sweet and seasonable 1. In great Troubles when God seemeth to hide his Face Oh! how sweet is it to hear God say Gen. 28.15 Behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of All this shall better thy Heart or hasten thy Glory We are apt to think that God will cast us off and will never look after us any more tho formerly we have had real Experience of his Grace What a foolish Creature is Man to weaken his Assurance when he should come to use it to unravel all his Hopes and Experiences Times of Trouble are a fit Season to make use of this Comfort 2. In the Hour of Temptation and hard Conflicts with Doubts and Corruptions when you find their Power growing upon you you are ready to say as David did after all his Experiences I shall one day perish by the Hand of Saul 1 Sam. 27.1 and many times out of Distrust ye give over the Combate Then say Who shall separate us from the Love of God One came to a pious Woman when she had been exercised with a long and tedious Conflict and read to her the latter part of the 8th of the Romans she broke forth in Triumph Nay in all these things we are more than Conquerors through him that loved us Sin or Death cannot divide you from Christ Christ will tread Satan under your Feet and weaken the malignant Influence of the World 3. In times of great Danger and Defection through Terror and Persecution as Sanders trembled to think of the Fire especially when others fall fearfully that were before us in Privileges and Profession of Zeal and Piety when the first become last when eminent Luminaries are eclisped and leave their Orb and Station as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell it was a great shaking 2 Tim. 2.18 19. Who concerning the Truth have erred saying That the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his 4. In times of disheartning because of the Difficulties of Religion and the use of means groweth troublesome To quicken us in our Christian Course think of the Unchangeableness of God's Love all Grace riseth according to the Proportion and Measure of Faith loose Hopes weaken Endeavours 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air As those that run at all give over when one hath over-reached them they are discouraged when Hope is broken the Edg of Endeavours is blunted Go on with Confidence ye are assured of the Issue by these Endeavours God will bless you and keep you there is a sure Recompence 5. In the Hour of Death when all things fail you God will not fail you this is the last Branch Do but wait I will not forsake you notwithstanding all that I have done all that I have promised there is more behind than ever you have enjoyed Death shall not separate Olevian comforted himself with that Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee In the Pains of Death Sight is gone Speech and Hearing is departing Feeling almost gone but the Loving-Kindness of God will never depart Oh! the Lord give us such a Confidence in that Day that we may fix this Comfort in our Thoughts Doct. 2. That we are kept in the state of Grace by God's Name by his Power for
so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the Common Good 1 Cor. 12.25 The Members should have the same care one of another We are not Friends and Brethren but Members 2. No one thing is so much inculcated in his Sermons John 15.17 These things I command you that ye love one another Will you take a Charge from a dying Man This was the great Charge that Christ left at his Death it was a Legacy as well as a Precept Speeches of dying Men are wont to be received with much Veneration and Reverence especially the Charge of dying Friends The Brethren of Joseph fearing lest he should remember the Injuries done to him in seeking his Life selling him into Egypt they use this Plea Gen. 50.16 17. Thy Father commanded us before he died saying So shall ye say unto Joseph Forgive I pray thee now the Trespass of thy Brethren and their Sin for they did thee Evil And now we pray thee forgive the Trespass of the Servants of the God of thy Father We count it a piece of Natural Honesty to fulfil the Will of the Dead When Christ took his leave of the Disciples this was the Charge that he left upon them Therefore when thy Heart beginneth to be exulcerated consider What Love do I bear Christ since I do not respect his last Commandment Again as it was Christ's last Commandment so it was his new Commandment John 13.34 A new Commandment I give unto you That you love one another as I have loved you that ye also love one another It was his solemn Charge A New Commandment How New since it was as old as the Moral Law or Law of Nature New because Excellent as a New Song or new because solemnly and expresly renewed by him and commended to their Care as new Things and new Laws are much esteemed and prized Christ would have this Commandment always new and fresh or new because enforced by a New Argument As I have loved you so should ye love one another When we see how much Christ hath loved us even to the Death of the Cross we may learn to love with a new kind of Love Experti amorem meum tam novum inauditum This was a new kind of Love indeed to enkindle Love in our Souls Christ gave us such a new kind of Love as was never seen nor heard of Christ came from Heaven to propound us a Patern of Charity as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings so to shew us a Patern of Charity and to elevate Duty between Man and Man Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God of a sweet smelling savour In Christ's Example we see the highest Patern of Love John 15.9 As the Father hath loved me so have I loved you His Father loved him with an Infinite Love yet parted with him for the Salvation of Men and Christ parted with himself and all to raise our Love to God and Men the higher But I digress 3. In his Prayers that which he reinforced again and again is Unity and Love When he was about to die he foresaw the Divisions of the Church and that Satan would by all means endeavour to sow Strife corrupt Nature putteth us on Discords He left some Apostles others Believers but all Men wherefore he prays for the Apostles Let them be One for Believers Let them be One. Christ that left Unity as a Charge in his last Sermons he would leave it as a Legacy in his last Prayers But why was Christ so earnest in his Prayers 1. Because it is such an Excellent Blessing Christ would not have been so earnest for it if it had not been so excellent I would not digress into a commendation of Concord and Love Pax ab omnibus landatur à paucis servatur all commend it tho few observe it yet a little will not be unnecessary This is the Strength and Safety of the Church Col. 3.14 And above all things put on Charity which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bond of Perfectness or a perfect Bond the Cement of the Church The Church is but one Temple where Stones squared by Grace are cemented with Love and inhabited by the same Spirit this keepeth them fast in the Building This is the Beauty and Safety of the Church the joining that runneth through all the squared Stones As the Health of the outward Body dependeth on the Symetry and Proportion of the Members and the Harmony and Disposition of all the Parts so doth the Welfare of the Church upon the Bond of Love Next to Truth there is not a greater Blessing and Christ prayeth for the Apostles that they might be kept in the Truth for this End that they might be one in Love And as nothing is more profitable to the Church so nothing is more acceptable to God it pleaseth God exceedingly to see all that call him Father to love as Brethren Certainly there is not a greater Grief to his Spirit than to see us divided in Opinion and Affection in our Prayers and Supplications Certainly there is much in Concord in praying when all God's Children do besiege Heaven with uniform and joint Supplications Things stick in the Birth because we are not agreed what to ask As Reformation sticketh towards Men because we are not agreed what to hold forth to the World so it sticketh as to God because we are not agreed what to ask When the Israelites would have God's Help it is said They came all as one Man to ask his Counsel Judges 20.1 Then all the Children of Israel went out and the Congregation was gathered together as one Man from Dan even to Beersheba with the Land of Gilead unto the Lord in Mizpeh Oh when shall it be so amongst us there is not only Altar set up against Altar but Prayer against Prayer We are first divided in Practices and Opinions and then in Prayers God's dear Children and Servants are divided in Language we cannot in charity but judg them to be acted with the same Spirit inspired with the same Breath yet they yield a different sound It is said of the Primitive Believers that they continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in Prayer and Supplication Acts 1.14 And they were with one accord in one place when the Holy-Spirit descended on them Acts 2.1 And yet how seldom doth any publick Congegration meet with one mind in the same place As in an Organ when some Pipes do make a sound others keep silence Mat. 18.19 If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven God looks for an Agreement and Harmony in our Requests if we would speed with him 2. Because Christ foresaw
have done how to preserve Peace as well as Truth Certainly we that have one Father are born of one Mother acknowledg one Elder Brother even Christ by whom we are adopted hope for one Patrimony we should be more careful to keep the Vnity of the Spirit in the Bond of Peace We have a great many Contentions now for one holy Contention Heb. 10.24 Let us consider one another to provoke to Love and to good Works What Arguments shall I use The danger of the Papists on one hand of Sects on the other Of Papists If ever the Beast were likely to recover of his Wounds now it is Our Divisions make us first a Laughing-Stock to the Enemy and then a Prey first we are had in contempt then they use violence And it may be just with God to suffer it when Piety decreaseth Charity is exiled and Bitterness Partialities Strife Suspicions are only left to reign and flourish Certainly if once a Peace were setled in the Reformed Churches the Prophecies concerning Antichrist would soon be accomplished those Relicts of God's Election which do as yet remain in Spiritual Babylon would soon come out from amongst them who are now scandalized at our Divisions As when a Boat is to take in Passengers when all the Passengers are in the Boat they lanch out and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church and would soon break the Cords wherewith they are now held Truth would have a greater Power Acts 4.32 33. And the multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus and Grace was upon them all As to Sects on the other side Libertines daily increase by means of the Divisions amongst them that fear God and grow formidable in the variety of their Combinations and Endeavours Jude 11. Wo unto them for they 〈◊〉 gone in the way of Cain and run greedily after the Error of Baalam for Reward and perished in the gain-saying of Core There would be an end of this Itch if all that fear God would join together as one Man in the defence of the Gospel Alas we have striven long enough hindred the common Salvation long enough Scandals enough have been given it is high time to renounce all Fruits of Revenge and Ambition and think of Peace and Unity But you will say What would you have us to do I Answer Something with God something as to Men. Something with God Pray and Mourn lay to Heart the Divisions that are among God's People I speak for Sion's sake we should be very earnest with God for Sion Isa. 62.1 For Sion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth A great House is smitten with Breaches and a little House with Clefts not only Kingdoms but particular Families are destroyed when the Members of them are divided in Opinions and Affections Psal. 122.6 Pray for the Peace of Jerusalem they shall prosper that love thee Let this be your constant Request to God be not acted with a private factious Spirit Something is to be done with Men. I do not speak now how to keep Peace it is past that but how to restore it now it is lost What shall we do The Apostle telleth you Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto ye have already attained let us walk by the same Rule let us mind the same Thing There is no Remedy now left but brotherly-forbearance towards those that hold the Foundation It were to be wished that we could agree not only in Fundamentals but in all other the Accessaries of Christian Doctrine But this cannot be hoped for What then shall the Rent go further and further without any Remedy No let therefore all Parties that in the judgment of a regular Charity may be presumed to have owned Christ walk together as far as they have attained And how is that I can only propound my Wishes and Desires let them reserving their private Differences to themselves come under some common Rule or solemn Acknowledgment of the Foundations of Religion What if there were a Form drawn up to that purpose to which both should stand I think to state Fundamentals is a Matter of great difficulty God would make us cautious of every Truth therefore the Canon of the Scripture is very large But there are some things propounded in the Scriptures as absolutely necessary without which Salvation cannot be had If we were mutually engaged to the Profession of these patiently bearing with one another in other things undecided mutually abstaining from Magisterial Decisions and Enforcements and obtruding Opinions upon one another by Violence and all rash Condemnations castings out of Christ limiting Religion to our own Party saying Here is Christ and there is Christ as if Christ were divided commending one another's Prosperity to God by mutual Prayers this were a healing Course Let us perform all mutual Offices of Love and Spiritual Counsel to one another strengthning one another in solid Piety holding forth light in the lesser Differences with all modesty and candor and in Civil Matters standing as one Man against the common Enemy and using Endeavours to promote the Kingdom of Christ without any Reflections on our private Honour Profit and Interests If this were once done I doubt not but the Fog would vanish and we should find our selves nearer to one another than we do imagine I am not altogether out of hope that this will be done because of the Promises It is done already in the Kingdom of Poland between the Lutherans and the Calvinists Vse 3. To perswade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work Christ prayeth here for the Apostles that they may be One How should we agree together in pressing Duty reprehending Sin This would be an effectual and potent Means not only to the Peace of the Church but Success of the Gospel Schism in the Church of Corinth arose from the Emulation of Ministers among themselves one striving to excel the other in Eloquence and Favour among the People and contemning Paul and others that followed the simplicity of the Gospel So the Apostle noteth it elsewhere Phil. 1.15 Some preach Christ out of Envy and Strife and some also of Good-will It is usual that one carpeth at another's Gifts one standing in the way of another's Honour and Profit like Men in a Boat justling at one another till the Boat it self be sunk One faileth and yieldeth to the Promises and Threatnings
take in Liquor by drops so do we Divine Truths and therefore you have need to hear the same things often that your Understandings may grow familiar and acquainted with these Notions Isa. 28.10 For Precept must be upon Precept Precept upon Precept Line upon Line Line upon Line here a little and there a little they must be taught as little Children are wont to be taught when they learn to read or write to know Letter after Letter and to draw Line after Line we must go over it again and again that you may understand it more Frequent inculcation maketh us to observe every Part and Point you take it in by degrees 2. Our Attention is small we do not consider it when we understand it Since the Fall we have lost our setled and solemn Thoughts the roving vanity of our Minds needeth this outward Cure When Truth is again brought into the view of the Understanding the Mind is set a work first we learn and then we meditate If Christians would observe their Hearts they would find it hard to go along with the Preacher at first hearing but when they go over it in their Thoughts then it worketh spiritually and they consider it with affection upon a review Mary kept all these Sayings in her Heart Luke 2.51 We mind things but slightly there must be Apprehension before Musing Study findeth out a Truth Meditation improveth it 3. Our Memories are weak We have a short Memory in the best Things a Man needeth no Remembrancer to put him in mind of worldly Gain and to revenge Injuries But as to good Things our Memories are as a Bag with holes or as a Grate or Sink that retaineth the Mud and lets the running Water go Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip We are as sandy Ground or leaky Vessels we have much lost the practical Memory have few actual Thoughts of Truths in the season of them Men forget what we have told them of God's Justice his Omnipresence the Day of Judgment When we are about to faint under Afflictions Heb. 12.5 Have ye forgotten the Exhortation that speaketh unto you as unto Children My Son despise not thou the chastning of the Lord neither faint when thou art rebuked by him It is a main Office of the Spirit to remember us of Truths in their Season John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you It is one thing to know another thing to remember seasonable Thoughts are a great relief in Temptation 2 Tim. 4.2 Preach the Word be instant in Season out of Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may press Truths when there is not such express need of them in season press them again it is a great advantage 4. Our Wills are slow and averse It is not enough for a slow and a dull Servant to hear the Commands of his Master but they must be often told him We must be urged again and again as Christ doth Peter The Heart is averse and deceitful we give a slight Answer to the first Demand Will you do this for God 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in remembrance of these things tho ye know them and be stablished in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Most Men love to hear as being greedy of Novelty and Speculation expecting things that are rare and less known it is our Duty to press things that are more known to urge the Will 1 John 2.21 I have not written to you because ye know not the Truth but because ye know it and that no Lie is of the Truth not to acquaint them with new Doctrine but to urge them to stedfastness All Preaching is not to enlighten the Understanding but to gain the Will to stir you up again Our Affections are changeable heated Water groweth cold again we have need of the same Truths to revive our Frame Our Affections soon flag as a Bird cannot always keep upon the Wing and Remembrance worketh not so much as present excitement It were an excellent Work to put you into the same frame again Our Corruptions and Temptations daily arise we lose what we have wrought we had need be quickned anew put in mind again that we may be kept in a good frame 2 Pet. 3.1 This second Epistle I now write unto you in both which I stir up your pure mind by way of remembrance Secondly It helpeth Duties 1. Meditation The Mind worketh freely upon such Objects to which it is accustomed in things rare and seldom heard of there is more need of Study than Meditation to search them out 2. It helpeth Application We hear to do and practice not only to know we do not hear to store the Head with Notions but that the Life and Heart might be bettered Vse 1. Let it not be grievous to you to hear the same things pressed Common Truths are not too plain for our Mouths nor too stale for your Ears If you should hear the same Sermon preached again Observe God's Providence A Sparrow doth not fall to the Earth without our Heavenly Father Have I considered of this meditated of it Doth not my Heart need it again Sure there is somewhat in it that God directeth the Minister to it again Usually we come to hear Sermons with an unmortified Ear and bewray an itch of Novelty as the Athenians who loved to hear of new Things And this puts Preachers upon ungrounded Subtleties and quintessential Extracts and so the gravity and sobriety of Religion is lost Or else there is Pride in it as if they were above these common Helps the most learned need a Remembrancer Some will say this I knew before they can teach no more than I know already 1 Cor. 8.2 3. If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know But if any Man love God the same is known of him Dost thou practise what thou knowest This is a new Hint from God to humble thee to quicken thee God seeth that I do not live up to my Knowledg and therefore the same Truth is returned Preachers should hear Sermons as Prophets studied their own Prophecies as Godly as Prophets there is difference between the Man and the Prophet Or else for want of Affection In Musick if a Man hear an excellent Lesson he would hear it again the second hearing is sweetest to a gracious Heart If it be grievous to any it is to us that do more deeply consider it and weigh it before it is brought If it be not grievous to us it is safe to you It is a great wantonness and gluttony when Men
the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping things Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
the School of Christ He hath begotten us by the Word of Truth And the Ordinance of preaching the Word is consecrated to this purpose Ephes. 5.26 That he might sanctify them by the washing of Water through the Word There are other Occasional Helps but this is the Instituted Means God will work no other way in his ordinary and revealed course and will accept no other Obedience and Sanctification but by the Word Holiness or that Piety which is proper and genuine is wrought by a Divine Truth otherwise it is Superstition not Godliness Civility not Holiness of Conversation Tho Men have never so good an Inclination yet because they have not a Divine Revelation for their Warrant it is but a Bastard Religion Superstition or framing a strictness of our own accompanied with opposition against the Truth The Word and Spirit are in Conjunction Isa. 59.21 My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth c. These act in Conjunction and it is for the honour of the Scriptures that God hath annexed them 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesying Preaching of the Word and pouring out of the Spirit go together 4. Every part of the Truth worketh not but only the Gospel which is the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law sheweth us our Spots and the Gospel cleanseth and washeth them away The Work of the Law is Preparation but that which hath a special and direct influence upon Sanctification is the Gospel John 15.3 Now ye are clean through the Word which I have spoken to you and that was the Gospel Privilege This pulleth in the Heart to God that we may be partakers of his Grace Moses brought them to the Borders but Joshua brought them into the Land of Canaan The Apostle appealeth to the Experience of Believers Gal. 3.2 This only would I learn of you Received ye the Spirit by the VVorks of the Law or by the hearing of Faith Tho the Spirit may be received by the preaching of any part of Canonical Scripture yet most usually by the preaching of the Gospel The Lord would give us this sensible and authentick Proof of the Truth and Excellency of the Gospel that we receive the Spirit of Regeneration by it and not by the Law It is the Instrument by which God useth to confer the Spirit So 2 Pet. 1.4 To us are given exceeding great and precious Promises that by these we may be made partakers of the Divine Nature What part of the Word worketh the Heart to a conformity to God likeneth us in Holiness to God the great and precious Promises It is not by moral Strains nor by terrible Threatnings these have their use in their place but by the great and precious Promises as God was in the sâ—â—ll Voice 5. The Gospel worketh not unless it be accompanied with the Spirit There is a great deal of difference between seeing things in the Light of Reason and seeing things in the Light of the Spirit Truth represented in the Light of Reason begets but an humane Faith leaveth a weak impression and hath but a weak operation upon the Soul but things represented in the light of the Spirit â—â—â—keth quite otherwise there is not only a notional Irradiation but an experimental Feeling they see another manner of Beauty and Excellency in Christ a vanity in worldly Delights which they never saw before Running-water and Strong-water differ not in colour but in taste and virtue John 16.13 When he the Spirit of Truth is come he will guide you into all 〈◊〉 1 John 2.27 The Anointing which ye have received of him abidet◠〈◊〉 you and ye need not that any Man teach you but as the same Anointing teacheth you of all things Most Men content themselves with a superficial Belief they have but a hâ—â—ane knowledg of Divine Things and therefore their Souls are not carried out to Holiness Love Fear Trust Obedience they have a cold and naked apprehension liteâ—â—â— Knowledg is waâ—hy and weak it worketh not 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the Truth through the Spirit 6. This must not only be represented in the Power and Demonstration of the Spirit but received and applied by Faith Sanctification is sometimes ascribed to the Gospel and sometimes to Faith which receiveth the Gospel Acts 15.9 Purifying their Hearts by Faith Our Hearts are purified by the Word of Truth 1 Pet. 1.22 Seeing that â—e have purified your Souls in obeying the Truth through the Spirit Here they were purified by Faith The Word worketh not without an Act on our part as well as on God's The Word preached did not profit them not being mixed with Faith in them that heard it Heb. 4.2 As a Plaster worketh not till it be applied to the Sore Nay the Apostle's Word implieth more the Word must not only be applied to the Soul but mingled with the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Medicine the Ingredients must be mixed together to do good So if we have the Word we must have the Spirit and we must have Faith mix it altogether and then it worketh Faith receiveth the Word as a divine and infallible Truth and that begets an Awe In short Faith working to Sanctification apprehends the Love of God the Blood of Christ the Promises Precepts of the Word and by all these it is ever purging and working out Corruption By apprehending the Love of God Gal. 5.6 In Christ Jesus neither Circumcisionâ— availeth any thing nor Vncircumcision but Faith that worketh by Love Shall I love that which God hateth O do not this abominable Thing that I hate Jer. 44.4 Faith representeth God pleading thus Is this thy Kindness to thy Friend Do I thus requite God for all his Kindness to me in Christ There is an Exasperation against Lusts. It maketh use of the Blood of Christ. 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sins 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 That is an excellent Purger In outward Purging it is the Water and the Soap cleanseth but the Hand of the Laundress applieth it and rubbeth the Cloaths that are washed Faith apprehendeth the Blood of Christ to purge the Conscience it waiteth for the sanctifying Virtue of his Blood and the Grace purchased thereby So Faith maketh use of the Promises this giveth Faith encouragement to expect glorious Rewards Assistance is purchased and Acceptance is promised 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Then Faith constantly maketh use of the Precepts and Counsels of the Word by which Sin is discovered and taxed When the Word is received by Faith there goeth a
Light with it to see Sin after another manner altho a Man did not know it before Faith persuadeth us that the Commands of God are just and equal there is a believing Commands as well as Promises this is a Command from God Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments SERMON XXVII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth I NOW Proceed to the Reasons why God sanctifieth by his Truth It is most suitable to God's Honour and to Man's Nature I. To God's Honour It was meet that God should give a Rule to the Creatures or else how should they know his Will And then it was meet to honour this Rule by owning it above all other Doctrines by the concomitant Operation of his Spirit This is the authentick Proof the Efficacy of the Word is a Pledg of the Truth of it John 8.32 And ye shall know the Truth and the Truth shall make ye free from the Bondage of Sin the Devil and Death A wicked Man cannot have an absolute assurance of the Truth of the Word he hath no feeling of the Power of it There is a great deal of Do How do you prove the Scriptures to be the Word of God A Believer hath the Testimony in his own Heart 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself His Conscience and Heart are set at liberty by Water and Blood This made the Apostles bold and should make Ministers so Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God unto Salvation We should not be ashamed to preach it and you should not be ashamed to profess it it is the Power of God God will not associate and join the powerful Operation of his Spirit with any other Doctrine So David when he commendeth the Law by which he doth not mean the Decalogue but the whole Word of God Psal. 19.7 8 9. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoycing the Soul the Commandment of the Lord is pure enlightning the Eyes The Fear of the Lord is clean enduring for ever the Judgments of the Lord are true and righteous altogether He had spoken before of the Excellency of the Sun now of the Word intimating that the Word of God is as necessary for the Heart as the Sun is for the World We can as well be without the Sun as without the Bible But how doth he evidence it From the Effects upon the Heart and Conscience Comfort and Grace are two great Evidences of the Perfection of the Word No Doctrine in the World save this Divine Truth set down in Scripture is able to discover the Sin and Misery of Man the Remedy and Relief of it in Christ. No Doctrine save this alone can effectually humble a Soul and convert it to God make it sensible of the Loss by Sin and restore it to a better Condition II. It is more suitable to Man's Nature The Word is more morally accommodated to work upon the Heart of Man than any other Instrument Means or Doctrine in the World 1. The Precepts of it It is the Copy of God's Holiness the Light by which we see ever◠thing in its own Colours The Light of Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law Rom. 2.14 15. It taketh notice of gross Acts of Sin and the outward Work of Duty they made Conscience to abstain from gross Acts of Sin and to perform outward Acts of Piety and Devotion as offering Sacrifices and Prayers But now there is an excellent Spirit of Holiness that breatheth in the Word and all matters of Duty are advanced to their greatest perfection Psal. 119.96 Thy Commandment is exceeding broad of a vast extent and latitude comprizing every Motion Thought and Circumstance in Duties not only the Act is required but the Frame of Heart is regarded not only Sins but Lusts are forbidden If ever there were an Instrument fitted to do a thing the Word is fitted to promote Holiness the true Purity that is pleasing to God 2. The Paterns and Examples of the Word We miscarry by low Examples and learn Looseness and Carelesness one by another Therefore the Word of God to elevate Holiness to the highest extent presseth not only the Examples of the Saints whose Memorials are left upon record in the Word but the Holiness of the Angels yea the Holiness of God himself The highest Aim doth no hurt he will shoot further who aimeth at a Star than he that aimeth at a Shrub Be ye Followers of them who through Faith and Patience have inherited the Promises Heb. 6.12 Thy Will be done on Earth as it is done in Heaven Mat. 6.10 Be ye holy as I am holy 1 Pet. 1.15 Communion begets Conformity We need all kinds of Examples high Examples that we may not rest in any low degrees and beginnings of Holiness low Examples that we may think it possible We are not Angels but Men and Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Affections that have the same natural Interests natural Wants with others It is a trodden Path in the Way to Heaven you may see the Footsteps of the Saints 3. Excellent Rewards and fit Arguments to induce us to the Practice of Holiness 2 Cor. 7.1 Having these Promises dearly Beloved let us cleanse our selves from all the Filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 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 Corruption that is in the World through Lust. God covenants with us as if we were free-born to interest our Hearts in the Love and Practice of Holiness we have as much propounded as we can wish for nay and more 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the Things which God hath prepared for them that love him Lactantius saith of the Heathens Virtutis vim non sentiunt cujus proemium ignorant They feel not the Power of Vertue because they are ignorant of the Reward of Vertue Life and Glory and the great things to come are powerful Motives can you meet with the like elsewhere All Creatures seek their own Perfection Philosophy is to seek of a sure Reward and Encouragement 4. Our many Advantages in Christ. We have not only Encouragement offered but Help and Assistance Christ hath purchased Grace to make us holy 1 Pet. 2.24 Who his own self bare our Sins in his own Body on the Tree that we being dead unto Sin might live to Righteousness by whose Stripes ye were healed He hath not only purchased the Rewards of Grace to wit that God should not deal with us in Soveraignty but purchased the Abilities of Grace redeemed us from
the Trial of all Doctrines God himself wrote the first Scripture that ever was written with his own Finger Exod. 24.12 And the Lord said to Moses Câ—me up to me into the Mount and be there and I will give thee Tables of Stone and a Law and Commandments which I have written that thou mayest teach them And then commanded Moses and the Prophets to do the same Exod. 17.14 And the Lord said unto Moses Write this for a Memorial in a Book And Exod. 34.27 And the Lord said unto Moses Write thou these Words for after the Tenor of these Words I have made a Covenant with thee and with Israel So he bids Jeremiah Chap. 36.2 Take thee a Roll of a Book and write therein all the Words that I have spoken thee And so God spake to all the Prophets tho it be not exprest and by inward Instinct bids them write their Prophecies that it might be a publick Record for the Church in all Ages Now this Way was always accompanied with Prophetical Revelations until Christ's time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many Publick Notaries consigned it to the use of the Church And so when the Canon was compleat then John as the last of the Apostles and outliving the rest closed up all and therefore closeth up his Prophecy thus Rev. 22.18 19. For I testify unto every Man that heareth the Words of the Prophecy of this Book If any Man add unto these things God shall add unto him the Plagues that are written in this Book And if any Man shall take away from the Words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the holy City and from the Things that are written in this Book Which sealeth up the whole Canon and Rule of Faith as well as the Book of the Revelations And therefore 3. There is now Writing only without the Word without Visions and Revelations There needeth no more now because here is enough to make us wise unto Salvation 2 Tim. 3.15 16 17. And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness That the Man of God may be perfect throughly furnished unto all good Works It is sufficient to make us wise to preach and you wise to practise It is now certain enough God hath left a publick Record that we might not spend our time in doubting and disputing And it is full enough you need nothing more either to satisfy the Desires of Nature or to repair the Defects of Nature to satiate the Soul with Knowledg For God hath given to the Church sufficient Instruction to decide all Controversies to assoil all Doubts and to give us sure Conduct and Direction to everlasting Glory III. The next Question is Of what Concernment it is to enquire of the Truth of the Scripture Many think that such a Discussion needs not because this is a principal matter to be believed not argued and Arguments at least beget but an humane Faith Yet certainly it is of great necessity if you consider four things 1. It is good to prepare and induce carnal Men to respect it and to wait for the Confirmation of the Spirit An Humane Faith maketh way for a Divine when Men hearken to the Word upon common grounds God may satisfy them as those John 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 Son of the Living God They first believed upon the Woman's Report and then upon their own Experience So it is good to establish sound Grounds that we may know the Truth of God first upon Hear-say and afterward upon Experience This way we induce and invite Men to make a Trial. 2. Because it giveth an additional Confirmation and greater Certainty to the People of God Foundation-Stones can never be laid with exactness and care enough For if you mark it you will find all doubting in your Belief all disproportion in your Practice ariseth from this because the supreme Truth is not setled in the Soul We ought to believe it more and more then it stirs up greater Reverence greater Admiration and makes way for your Delight and Joy to have your Charter cleared It is good to look upon this Argument that it might further Our Comfort and that this Fire may be blown up into a Flame and that Truth may have more Awe upon the Conscience 3. It awakeneth them that have received the Word upon slight grounds to be better setled Most Men look no further than humane Authority and publick Countenance they have no other grounds to believe the Scriptures than the Turks to believe the Alcoran because it is the Tradition of their Fathers Most Mens Belief is but an happy Mistake a thing at peradventure and they are Christians upon no other grounds than others are Turks God loveth a rational Worship he would have us to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reason of the Faith that is in us But they are Christians by Chance rather than Choice and solid Reason it is because they know no other Religion not because they know no better Well then that you may be able to justify your Religion For Wisdom is justified of her Children Mat. 11.19 that you may take up the Ways of God upon a rational Choice it is good to see what Grounds and Confirmations we have for that holy Faith we do profess 4. That we may know the distinct Excellency of our Profession above all other Professions in the World The Daughters of Jerusalem are brought in asking the Spouse Cant. 5.9 What is thy Beloved more than another Beloved O thou fairest among Women What is thy Beloved more than another Beloved that thou dost so charge us What can you say for your Christ and for your way of Salvation and for your Scriptures above what other Men can say for their Worship or their Superstition A Christian should know the distinct and special Excellency of his Profession Jer. 6.16 God bids us Stand in the way and see and ask for the old Paths Where is the good Way It is good to survey the Superstitions we have in the World and compare the Excellency of our holy Profession with other Professions In Scripture we are required not only to glorify God but to sanctify him Isa. 8.13 Sanctify the Lord of Hosts in your Hearts So 1 Pet. 3.15 Sanctify the Lord God in your Hearts and be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you with meekness and fear Now what is it to sanctify It is to set apart any thing from common Uses This
would venture upon that probability Now here is not only a possibility of gaining but you are threatned with horrible Torments everlasting Death and Horror more than is propounded in any Religion Do not think this is a foolish Credulity the Simple believeth every Word there is none more foolishly credulous than the Atheist and the Antiscripturist who withhold their Assent from the Word of God upon very slight Reasons and venture their Salvation upon them 2. Do not in such a Matter rest upon the Credit of any Man but seek to have a firm Ground in your Consciences an inward Certioration from the Spirit of God Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledg and in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sence Wait till you have an inward feeling He that is led by a Man into the acknowledgment of the Truth will be led off again by Men. There will be no stability till you have an inward Assurance 2 Pet. 3.16 Beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Child of God should have some Ballast in his own Spirit some Ground and Experience upon which he durst venture his Soul Labour for this proper Ballast and Stedfastness of your own And for your Comfort let me tell you if you with a humble and pious Mind wait upon God you will not want it long He that with a sincere mind and studiousness of his own Salvation desires to find out the Truth of the Scriptures certainly God will settle him Vse 2. Here is Advice to the People of God 1. Prize this way of Dispensation bless God for it that the Rule of Faith is put into a setled Course the greatest Gift next the Lord Jesus Christ that the World ever had The Scriptures are God's Charter given to Man the Evidence of his Happiness by which he holds Heaven and Grace and all his Privileges in Christ. Tho the Bible alone were extant in the World here were sufficient Direction a Doctrine full enough to guide us to Happiness and tho all the World were full of Books if the Bible only were wanting you would have no sure Doctrine Some Books are of Satan's inditing they that are full of Filthiness and Folly Other Books smell of Men there is not any other Book in the World but hath something of Man in it and a humane Spirit But this is all of God this is the Truth the Touchstone of Words and Deeds Other Writings speak Man's Heart but this speaks to Man's Heart with a Divine Power this is the Book that is the best discovery of God's Heart to us and our own to our selves it is the Touchstone not only to try Doctrines but to try all Mens Dispositions how we stand affected to him 2. Rest in the certainty of this Doctrine We are foolish Creatures and would give Laws to Heaven and indent with God to believe upon our own Terms Look as the Devil would indent with Christ Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So we indent with God If it be his Word let God testify it by some Oracle or some visible Dispensation We think it were better and that the World had more Assurance when God spake in divers manners than when the Canon and Rule of Faith is closed up and he speaks by Writing only and not by Voice No God's Terms are surer than if a Man should come from Hell and speak to them We are apt to think if a Messenger should come up in Garments of flaming Fire and preach of the Horrors of the World to come then there would be no Atheists but there is a far greater certainty in such a Dispensation as we are now under Luke 16. 30 31. If one went unto them from the Dead they will repent And he said If they hear not Moses and the Prophets neither will they be perswaded tho one arose from the Dead Satan still appears to the blind World in horrible shapes to terrify them so would we look upon this as an horrible shape as the malice and cunning of the Devil Nay it is surer than if an Angel should come from Heaven to preach the Gospel to us for that would not be such an absolute Assurance Gal. 1.8 For tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed Nay it is more sure than an Oracle from God tho that is as sure in it self because it is from the true God yet it is not so sure to us 2 Pet. 1.19 We have a more sure Word of Prophecy More sure than what Than Visions and the Voice from the excellent Glory He alludes to that Voice which came from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased Ay but saith he We have a more sure Word of Prophecy Therefore rest in this way of Dispensation do not blame God as if he had ill provided for the Comfort and Safety of the Church 3. Improve it to a solid Hope and Comfort it is the Word of God and venture upon it If you be deceived God hath deceived you as the Prophet saith Jer. 4.10 Venture upon the Promises of God entertain the Precepts of it as if God himself had spoken them 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us 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 When you hear any particular thing prest out of the Word entertain it as if God spake from Heaven What will you venture upon God's Word in a way of Suffering And what Lust will you thwart and crucify that God by his Word commands SERMON XXVIII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth NOW I proceed to the Arguments that prove the Scriptures to be the Word of God First Some are Extrinsical and do lie without the Scriptures Secondly Some are Intrinsical and lie within the Scriptures themselves as being taken from the Matter and Form of them First Extrinsical Arguments There I shall shew you I. That God hath owned the Scriptures for his Word II. The Church hath owned them as God's Word III. The Malignant World in their way hath owned them that is upon that respect they have opposed them I. God hath owned them several ways By the wonderful Success of that Religion which the Scriptures establish Preservation Miracles Accomplishment of Prophecies Promises and Threatnings by Concomitancy of Grace Testimony of the Spirit by particular Judgments and Punishments of those which have abused the Scriptures First By the wonderful Success of that Doctrine and Religion which the Scriptures do establish Certainly if we think that
Signs and Wonders were not ordained for the Stage and Scene to cause admiration and pastime for every wanton Spectator Again I observe that generally these Miracles were Actions of Relief and Succour not meerly of Pomp and Glory and tended to deliver from the Miseries of Soul and Body as Blindness Sickness and Devils I remember but two of Christ's Miracles that were destructive blasting the Fig-tree and drowning the Herd of Swine in other Miracles he was exercised in curing the Sick raising the Dead casting out Satan c. Object 1. Ay but we have none now Answ. It is not necessary because the same Doctrine and Rule is continued to us without change That which is extraordinary must be proved by extraordinary Means Miracles wrought where there is no necessity are liable to suspicion When Christ's Doctrine was new and the Calling and Function that he exercised in the Church new then were Miracles wrought to confirm them The Lord's manner hath always been when he erects any new Worship and Service to give testimony to it from Heaven as Trees newly set need watering which afterwards we discontinue Upon the delivery of any new Law or Truth to the World natural and ordinary means of Conviction are wanting None now pretendeth to be an extraordinary Messenger from God the Doctrine is ordinary and the Call ordinary and why should we expect extraordinary Confirmation the Old sufficeth And by the consent and experience of many Ages and its own Reasonableness Christianity hath gotten a just Title to humane Belief and there we must submit John 20.30 31. And many other Signs truly did Jesus in the presence of his Disciples which are not written in this Book But these were written that ye might believe that Jesus is the Christ the Son of God God hath given us the Report and Record of the old Miracles which is enough to beget Faith in them that have a mind to believe rather than wrangle We think it had been better if God had continued this sensible Confirmation but we must not give Laws to Heaven Because we have so much Light and other Inducements of Faith God will govern us by Wisdom and not by Power It is true Men are less apprehensive of his Wisdom than of the sensible effects of his Power but because we have otherwise Confirmation sufficient now doth God try us whether we will turn Atheists and Antiscripturists and upon light suspicion misbelieve Object 2. How shall we know that those Miracles were done since we saw them not we have but Fame and Report which oftentimes is no Friend to Truth Answ. We have the Report of Men that lived in that Age who were only fit Witnesses in this Case and were Persons of singular Holiness and Credit and they were those that sealed it with their Blood and therefore their Report is of as great Authority and Certainty as if we had seen them our selves And besides the Report is ancient constant not contradicted by the vigilant Adversaries of that Age with them which would be a madness if they were false and counterfeit since they might so easily enquire into the Truth of the Report Foreign Histories testify that such things were done tho they seek to deprave the Actions as if done by the Power of Satan And hitherto the Church hath maintained the Truth of them against all Opposers But of this hereafter Vse To press us to reverence the Word of God since God hath owned it by Miracles and sealed up Instruction as the Expression is Job 33.16 that is ratified it by extraordinary Dispensations The Apostle proveth that the Despisers of the Gospel will have a sorer Judgment than the Despisers of the Law Heb. 2.2 3 4. For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just Recompence of Reward 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 God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will The Transgressors of the Law tho they did not see God giving it upon the Mount were punished and so will the Disregarders of the Gospel tho they did not see the Miracles It is better to believe than to make trial there are no Atheists and Antiscripturists in Hell they feel the Truth of what they would not fear Nay when God hath owned it if you neglect it or receive it carelesly or do not study it tho you do not openly oppose or secretly question the Authority of it if you neglect it God will deal severely with you The Miracles were then wrought and the Doctrine needeth not often Confirmation Thirdly The Accomplishment of Prophecies Threatnings Promises as if God had made the Word a Rule of proceeding and the whole Government of the World were managed in a conformity to the Scriptures for his whole Providence is but a Comment upon it 1. Prophecies How have they always been accomplished as set down in the Word Isa. 41.23 Shew the things that are to come hereafter that we may know that ye are Gods A Man may foretel things that depend on Natural Causes as Snow Rain Heat Cold Eclipses but things meerly contingent depending upon the Free Grace of God or Free Will of Man are foretold in the Word as the Rejection of the Jews and the Calling of the Gentiles are clearly spoken of and clearly accomplished The Scripture is not only an Authentick Register of what is past but an infallible Prognostication of what is to come nothing good or bad befel but that which was foretold 2. So for Threatnings God governeth the World by this Rule Threatnings have been accomplished Hosea 7.12 I will chastise them as their Congregation hath heard A Man might have the History of the Jews from Time to Time out of the Threatnings of Moses and prophetical Predictions and extract the Life of Christ out of the Writings of the Prophets Object But Threatnings many Times are not accomplished Answ. The Prerogative of Free-Grace many times doth interpose and God worketh extra ordinem God hath reserved this Liberty to himself he is not bound tho we are It is for his Honour that it should be so as all humane Laws allow the chief Magistrate a liberty of Pardoning There is difference between Laws and Decrees the Threatnings are the Sanction of the Law 3. Then for Promises We never waited upon God and put forth Hope according to a Promise but it was made good to a tittle Joshua 23.14 Behold this day I am going the way of all the Earth and ye know in all your Hearts and in all your Souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof He was about to die and therefore
and universally opposed the Doctrine of God and always have been afflicting the Church and seeking to oppose the People of God because of their professing the Truth Mark it before Christianity began to be generally propagated in the World the Jews were the Mark and Butt of Malice whereat all Nations did shoot their envenomed Arrows of Malice and Rage and therefore it is very notable that the Romans tho they conquered many Nations yet they never put down the Idolatry of the Nations as they put down the Religion of the Jews and sought to oppose that and molested that And when the Christians began to be discovered then all their Malice was turned off from the Jews to Christians Certainly it was not meerly because of the Difference of Worship for they tolerated the Epicureans but took away all the Worship of God yea they burnt the Christians and made them to be Torches to give light to Rome in a dark Night Therefore there was so special a spight at the Ways of God Secondly I am now to prove the Truth or Divine Authority of the Word by Intrinsick Arguments or such Arguments as are taken from the Scriptures themselves Either I. From the Manner and Form of these Writings Or else II. From the Matter of them I. In the Manner and Form of these Writings you may observe these things 1. The Majesty of the Style Look as there was a difference between Christ's teaching and the teaching of the Pharisees Mat. 7.29 He taught them as one having Authority and not as the Scribes Such a Soveraign Majesty is there in the Scriptures They speak not as conscious of any weakness and so begging Assent but as commanding it Thus saith the Lord it is the great Argument in Scripture hear it or you are lost for ever Pray mark it is not said Not as the Prophets but not as the Scribes they had nothing but what was humane out of the Jewish Rabbies but Christ speaketh like an extraordinary Messenger as one that came to increase the Canon and Rule of Faith with such an awe that the High Priest's Officers were afraid to meddle with him John 7.45 46. Why have ye not brought him The Officers said Never Man spake like this Man with such an infallible Spirit Ye have heard saith Christ but I say and his great Argument is I say unto you Mat. 5.21 22. Ye have heard that it hath been said of old Time Thou shalt not kill c. But I say unto you That whosoever is angry with his Brother without a cause c. So Verses 27 28 33 34 38 39 43 44. There is such a Majesty breathing forth from one end of the Scriptures to another Men can only beg assent not command it by their own Authority and therefore in all Matters which they would inforce they use Insinuaâ—â—on and Argument but the Prophets say Thus saith the Lord and Christ who had Original Authority in the Church I say unto you With what a Majestick Contempt doth Christ scorn his Opposers He that hath Ears to hear let him hear He that is filthy let him be filthy still God will not regard the loss of such that do not regard to understand and obey his Word Longinus an Heathen admired the Majesty of Moses his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be done and it was done the Style of mighty Princes and Emperors 2. The Simplicity of the Style Tho it be full of Majesty and Authority yet the naked Truth is represented in a plain manner to the capacity of the meanest Psal. 19.7 The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple As there are deep Mysteries which may exercise the greatest Wits so in Points necessary the Scriptures are so plain and clear that they may be understood by those of the dullest Understanding Such Simplicity with such Majesty is a Character of their Divine Original they speak in such a manner as to feed the greatest and instruct the meanest a Child may wade and an Elephant may swim But this is not all I mean by Simplicity the plainness of the Style but the native Beauty of it Things are nakedly reported but yet in an affective manner as if we had been actually present to see them done Look to the Histories of the Word certainly they cannot be Fictions for Fictions must either be to delight the Fancy as Poetry or to win asâ—ent for politick Ends. There is no such thing in the Scriptures not Poetry things are delivered in a plain manner not Policy to gain a repute to themselves they still seek to cast the Honour upon God as I shall prove by and by by the faithfulness of their Relations It is not imitable by Art such a plain genuine Narration For Mysteries there were Sophists in the Apostle's Times Nihil tam horrendum quod non dicendo fiat probabile The fashion was to make absurd horrid Things seem probable by the paint and artifice of Words as to prove a Gnat better than the Sun or a Worm than a Man by plausible Arguments But saith the Apostle 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power nor in ostentation of parts but in Simplicity and Power plain words have a mighty Efficacy Those Sophists and Orators did only tickle the Fancy their Aim was not to win Assent 3. The Fidelity of their Reports The Penmen of the Scripture report their own Failings which Men will not do If they must write of themselves they will be sure to write the best and not the worst but these spared not their own Faults Men naturally labour to cover their own Faults to hide them to speak well of themselves especially they are careful not to leave an ill Character of themselves to Posterity nor of their Party and Faction Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages his resistance of his Call Exod. 4. nor what a great deal of do God had to bring him into Egypt to perform his Duty to his Country his false Pleas shew his carnal Fear Vers. 19. The Lord said unto Moses in Midian Go return into Egypt for all the Men are dead which sought thy Life His murmuring against God and speaking unadvisedly with his Lips the Idolatry of Aaron the murmuring of Miriam his Sister God shutting him out of the Land of Canaan and not believing after many Miracles Numb 20.12 And the Lord spake unto Moses and Aaron Because ye believed not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Many such Instances may be given how the Penmen of Scripture relate things to their own disparagement Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-kadesh in the Wilderness of
Zin because ye sanctified me not in the midst of the Children of Israel 4. Another Quality to be discerned in the Manner and Form of the Scriptures is the Harmony and Agreement that is to be found in them all along notwithstanding the diversity of Times Places and Persons still there is an increase of Knowledg and Dispensations rise higher and higher as the Light increaseth till Noon-day but there is no difference Luke 1.70 As he spake by the Mouth of his Holy Prophets which have been since the World began One Mouth many Prophets They lived in such distant Ages handled such diversity of Arguments yet all conspired in promoting the same Truth which is now revealed to us in the New Testament There is a great difference of Style some speak with more loftiness and majesty others with greater familiarity and humility of Expression yet all promoting the same thing There is a difference in the manner of Prosecution yet an exact harmony in the Substance and essential Quality of their Writings not only in their general drift and scope to set out the Glory of God and the Good of Mankind but in the matter handled without any spice of secular Vanity as is to be seen in other Writings So that one and the same Spirit appeareth throughout the whole 1 Cor. 12.4 Now there are diversities of Gifts but the same Spirit Yea there is not only a diversity of Style but a different degree of Light according to the increase of God's Dispensations yet there is an Harmony God's Name and Style and the Mystery of Christ was made known to the Church by degrees the solemn Title and Style of God was not one and the same from the beginning of the World but tho they were divers yet they were not one contrary to another but one perfecting the other He is called by Melchisedeck The most High God Possessor of Heaven and Earth Gen. 14.19 Afterwards by reason of his Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Alsufficient Gen. 17.1 I am the Almighty God or the Alsufficient God walk before me and be thou perfect Then when he was put to it he made known himself by the Name of Jehovah Exod. 6.2 3. And God spake unto Moses and said unto him I am the Lord. And I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known unto them And after the appropriation of the Covenant to the Family of the Patriarchs he is called the God of Abraham of Isaac and of Jacob Exod. 3.15 The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my Name for ever and this is my Memorial unto all Generations Then upon experience of God's care of them he is called Exod. 20.2 The Lord thy God which hath brought thee out of the Land of Egypt out of the House of Bondage Then the Lord that brought his People out of the North Country Jer. 23.7 8. Therefore behold the days come saith the Lord that they shall no more say The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth which brought up and which led the Seed of the House of Israel out of the North Country and from all Countries whither I had driven them and they shall dwell in their own Land Then when the Sun of Righteousness was risen the God and Father of our Lord Jesus Christ 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope c. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption First it was revealed to Adam to be by the Seed of the Woman 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 Then to Abraham by thy Seed Gen. 12.3 In thee shall all the Families of the Earth be blessed which was repeated to Isaac to cut off Ishmael then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come viz. out of Judah Gen. 49.10 The Scepter shall not depart from Judah nor the Law-giver from between his Feet until Shiloh come Then that he should come of David's Line Isa. 11.1 There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And that he should be born of a Virgin Isa. 7.14 Behold a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel There is a difference of manifestation yet still an Harmony as there is a difference between a small Print and a great Print but the Matter is the same The Mystery of God manifested in the Flesh is set forth in a fairer Edition 5. There is one Character more in the Form and Manner of these Writings and that is Impartiality Kings and Subjects are bound by the same Laws liable to the same Punishments encouraged by the same Promises If the Scriptures were only a Politick Device to keep Subjects in awe there would be some exemption for Potentates but they are alike obnoxious to God's Judgment and the same Tophet that is provided for the Peasant is provided for the Prince Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared he hath made it deep and large c. Tophet was a Valley where the Idolatrous Jews were wont to burn their Children therefore as a fit Type of Everlasting Punishment it is put for Hell it is capacious enough to receive all King and Subject Now the Scriptures that threaten Potentates as well as others must needs be a Law that cometh from an higher than the Highest Who would presume else to threaten those in Power Rev. 20.12 And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which was the Book of Life and the Dead were judged out of those things which were written in the Books according to their Works On this side the Grave there is a distinction between Man and Man but all are alike obnoxious to Christ's Judgment and all stand in dread of it There is enough in the Scriptures to astonish the Heart of the mightiest Potentate and make it tremble II. Now from the Matter of the Scriptures I am much prevented from what is published on James 1.18 But let me speak something now All that is spoken in the Scripture may be reduced to these five Heads Precepts Promises Doctrines Histories Prophecies Now all these
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 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 There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
owns the same Creed the same Bible and the same Baptism and that is a mighty Help and Advantage Vse 2. It informeth us of the Love and Care of Christ he would omit no Blessing that conduceth to the Church's Good He would have those convinced whom he doth not convert that we may have no stumbling-block in our way to Heaven It was a Question Have any of the Rulers believed in him John 7.48 Alas when the Powers of the World are against the People of God the World is apt to think hard of Christ and many stumble at this Rock of Offence Now that we may have the Help of their Power and Authority and Countenance and the Gifts of Carnal Men the Lord will put them under some Conviction of the Truth of Christianity Christ would not only give us the Benefit of our Fellow Saints but of Carnal Hypocrites as the Moon hath no Light in it self yet it giveth Light to others tho they have no Grace in their Hearts yet they have notable Parts and they do a great deal of good and that our Pilgrimage might not be wholly uncomfortable If all the World were divided into two Ranks as Jeremiah's Basket of Figs Jer. 24. were either very good or very naught There were no living in the World if all were Pagans or Christians No some must come under a temporary Faith that the People of God may live more commodiously It is the Wisdom of Providence that there is a middle Party that are as a Skreen between the extreamly Wicked and the Saints they are not so bad as the worst because they are convinced more tho not converted Christians In Christ all things are ours not only the Elect who are our Companions and Fellows in the same Grace but also the Reprobates are ours the more civil and convinced sort of the World are for our good and do much serve the Uses of the Church and the worst sort of Reprobates serve for our exercise and trial for the awakening more serious Grace in us by their Oppositions and for the heightning our Privileges the more evil they are the more cause have we to bless a good God that hath made us better Vse 3. It presseth us not to slight nor yet to rest in these Convictions and in this Temporary Faith 1. Do not slight your Convictions and Remorses of Conscience Tho all convinced Men are not converted yet there are none converted but they are first convinced A Temporary Faith taken up upon common Inducements makes way for a Saving Faith as the priming of a Post makes it receptive of better Colours Whereas on the other side slighted Convictions tho you smother them now will be felt another day it is but a Wound skinned over and slightly healed that festers into a dangerous Sore Twenty Years were past and there was no remembrance of Joseph but when his Brethren were in distress Conscience wrought Gen. 42.21 And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this distress come upon us they were convinced of some Wrong done to him Convictions are forgotten smothered neglected Conscience speaketh no more but it writeth when it doth not speak and when the Mists of the Soul are a little cleared and scattered all is legible that which they thought was forgotten cometh to light and those old Convictions break out with violence to our horror and trouble Therefore flight them not 2. Do not rest in these Convictions Thus it may be with Reprobates they may be convinced of the best Way almost perswaded but not altogether The Young Man was not far from the Kingdom of Heaven he was near but never entred Some civil Men are upon the Borders of Grace Do not rest in this Estate How shall I know I am only convinced and not converted to God Answ. Thus 1. If Sin be discovered but not mortified if there be no endeavour to get it removed As a March-Sun raiseth aguish Vapors but cannot scatter them as when the Sun gets up into its height So Conviction discovers Sin but doth not help us to mortify it Rom. 7.9 For I was alive without the Law once but when the Commandment came Sin revived and I died 2. When we have Wishes but no Practice slight and cold Desires Oh when shall this sensual Heart be made Heavenly this worldly Heart put into a better frame but no serious looking after it nor waiting upon God that we may obtain these things we desire Balaam had his Wishes and good Moods Numb 23.10 Oh that I might die the death of the Righteous and that my latter end may be like his vellent sed nolunt they would and they would not empty Velleities they would fain have Grace but they will not be at the cost of continual attending upon God till he work it in their Hearts And they are ineffectual Glances Wishing without Working obtains nothing These are like early Blossoms in the Spring that put forth lustily but are soon nipt and never come to Fruit. 3. Negatives without Positives Men do not hate Christ nor the People of God but do they love them 1 Cor. 1â— 22 If any Man love not the Lord Jesus Christ c. It is not enough not to hate Christ but are your Hearts carried towards him So many do not oppose the Ministry of the Gospel Ay but they neglect the Message of the Gospel they content themselves with a few flying Thoughts about Christ Heaven and the Blessed Things that are to come like the glance of the Sun-beam upon a Wave Heb. 2.3 How shall we escape if we neglect so great Salvation It is not said if we contemn resist undermine it No they are not of that Rank but they are of a more plausible Rank and Sort of People they would countenance the Profession of Godliness but neglect the Duties of it There are two sorts of Men some are well-willers to good Things some open malicious Persecutors In some natural Hatred is more allayed tho all hate it but there is a despight in Neglect as the neglect of Things worthy and great argue a scorn and contempt as well as the malicious refusal To be neutral and cold indifferent to God and Sin is to be an Enemy 4. There is an inward Approbation many times without an outward Profession or without such a constitution of Soul as to chuse these things for our Portion Alas many that are convinced approve things that are Excellent Rom. 2.18 Thou knowest his Will and approvest the things that are more excellent being instructed out of the Law Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them An honourable esteem they had but they could not endure the severity of Discipline as being afraid because of the Case of Ananias who paid so dearly for a little dissembling So many are not
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
All Consequent Benefits are procured by the Merit of Christ. The Father that is first in order of Persons is first in order of working and can have no higher Cause than his own Will and Purpose And besides there is an Obligation established to every Person absolute elective Love is the Father's Property and Personal Operation but then his Eternal Purpose is brought to pass in and through Jesus Christ In the carriage of our Salvation Christ interposeth So we are chosen in him as Head of the Elect Ephes. 1.4 pardoned justified sanctified glorified in and through him all these Benefits and Fruits of God's Love are procured by Christ's Merit not only as it is the more for the Freedom of Grace that the Reasons why Man should be loved should be without himself and so the Obligation is increased and not meerly neither for the greater fulness of our Comfort for if God should love us in our selves it would be a very imperfect Love our Graces being so weak and our Services so stained But whence should we have this Grace at first which is the Object of his Love He could never find in us any cause why he should love us God could not love us with honour to himself if his Wisdom had not found out this way of loving us in Christ. There was a double Prejudice against us our Nature was loathed by God's Holiness and then God's Justice had a quarrel against us 1. For God's Holiness What Communion could there be between Light and Darkness God is Holy by Nature and we are Sinners by Nature Nature being corrupted God cannot love it unless he see it in such a Person as Christ is Psal. 5.4 5. For thou art not a God that hast pleasure in Wickedness neither shall Evil dwell with thee The Foolish shall not stand in thy sight thou hatest all workers of Iniquity not only the Work but the Person Therefore we are hidden in him found in him as when a Man loaths a Pill we lap it up in something which he affects God abhorred the fight of Man till found in Christ. 2. God's Justice had a Quarrel against us God dealt with Man by way of Covenant and so hated Man not only out of the Purity of his Nature but out of Justice his Righteous Anger was kindled because of the breach of the Covenant When Subjects are fallen into displeasure with their Prince such an one as the King loveth must mediate for them So God was in Christ reconciling the World unto himself 2 Cor. 5.19 How cometh God who seemed to be bound in point of Honour to avenge himself on Sinners to be reconciled In Christ he received satisfaction God was resolved to manifest an infinite Love to Man but he would still manifest an infinite Hatred against Sin which could not be more fully manifested than by making Christ â—â—e ground of our Reconciliation Thus the Wisdom of God hath taken up the difference between us and his Holiness and between us and his Justice that so Divine Love may be like it self not blind but rational This was the great Prejudice how could the Holy God the Just God who is not overcome with any Passion love such vile and unworthy Creatures as we are The Question is answered he loveth us in Christ and for Christ's sake Secondly Take the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the ordinary Acceptation So it signifieth Similitude and Likeness but then it signifieth not an exact Equality but some kind of Resemblance Be ye perfect as your Heavenly Father is perfect Mat. 5.48 One as we are One. So here 1. There is a Disparity 2. A Likeness 1. A Disparity for in all Things Christ hath the preheminence both as God and as Mediator 1. As God he is most perfect in whom God hath found all Complacency and Delight Prov. 8.30 Then I was by him as one brought up with him and I was daily his Delight rejoicing always before him He was God we are Creatures He the natural Son Psal. 2.7 Thou art my Son this day have I begotten thee We the adopted Children John 1.12 To as many as received him to them gave he power to become the Sons of God God's Love to Christ was necessary ours is a free dispensation John 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 2. As Mediator so he is the first Beloved God loves Christ as the first Object of his Love after Christ he loveth those that are Christ's The Relation begins with him John 20.17 Go to my Brethren and say unto them I ascend unto my Father and your Father unto my God and your God He is loved as the Head of the Mystical Body we as Members the Head first then the Members He is loved for his own sake we for his 2. Yet there is a Likeness God loveth us with a like Love 1. Upon the same Grounds Nearness and Likeness 1. Nearness He loveth Christ as his Son so he loveth us as his Children 1 John 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God There is a three-fold Ecce in Scripture 1. Ecce demonstrantis as pointing with the Finger John 1.29 The next day John seeth Jesus coming unto him and saith Behold the Lamb of God that taketh away the Sin of the World It referreth to a Thing or Person present and it noteth the certainty of Sense as there he pointed at him as present or to a Doctrine and then it noteth the certainty of Faith Job 5.27 Lo this we have searched so it is hear it and know thou it for thy good believe it as a certain Truth 2. There is Ecce admirantâ—s as awakening our drowsy Minds more attentively to consider of the Matter as Lam. 1.12 Behold and see if there be any sorrow like unto my sorrow So here entertain it with Wonder and Reverence as an important Truth 3. Ecce exultantis vel gratulantis as rejoicing and blessing our selves in the Privilege Psal. 121.4 Behold he that keepeth Israel he neither slumbers nor sleeps Now all these take place here Behold it with Faith and Confidence as a certain Truth behold it with Reverence and Wonder as an high Dignity behold it with Joy and Delight as a Blessed Privilege as it is a certain Truth we should believe it more firmly as it is an important Truth we should consider it more seriously as it is a comfortable Truth we should improve it more effectually to our great Joy and Satisfaction in all Conditions The Wisdom of God findeth out Relations between God and us to establish a mutual Love between us He would be known not only as our Creator but our Father and indeed none is so much a Father as God is Earthly Parents have but a drop of Fatherly Compassion suitable to their finite Scantling never had any such Bowels and
that followed Christ in his Life-time for the Loaves Joh. 6.26 when Honours and Conveniences and Interests look that way But to own him then when the Powers of the World the Heads and Rulers of the Church are against him when the Stone is refused by the Builders this is Praise-worthy Now the Reasons are two It is a sign God hath a great Love to them and it is a sign of their great Love to God of his choice and their sincerity There are two things hinder us from the sight of Truth Prejudices and Interests now it is a sign of the special Direction of God's Spirit when we can overlook Prejudices and it is a sign of our unfeigned Zeal when we can deny Interests 1. It is an Argument of God's Love to us This looketh like Election Mat. 24.24 If it were possible they shall deceive the very Elect. There are some Favorites whom God taketh into his special Care that he may shew them his Counsel and lead them into all Truth In Times when Error is so countenanced and appeareth with a plausible Face it is a matter of great skill to find out the Truth There are some choice Ones to whom God manifests himself when others are left to perish in their own ways So it is said Psal. 25.14 The Secret of the Lord is with them that fear him By the â—â—cret of the Lord is not meant the Counsels of his Providence they are revealed but to a few to the Prophets this is a Promise common to all that fear him therefore by it is intended the Counsels of the Word those that are his Favourites that lie in his Bosom they shall know his Secrets as the Disciples when they would know any thing of Christ pointed to the Disciple whom Jesus loved John 13.23 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved Simon Peter therefore beckoned to him that he should ask who it should be of whom he spake 2. It is an Argument of our Sincerity to own God in Times of publick Contest when it is dangerous to own him There are some times when God crieth Who is on my side Exod. 32.26 when he calleth upon us to manifest our selves and Providence calleth for a Publick Acknowledgment Errors by God's Permission are sent into the World to try us The Lord trieth you to see if you will be led by every Fancy and swim with the Stream Many times the Delusion is very strong that our Trial may be the greater so 1 Cor. 11.19 There must be Heresies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved may be made manifest among you Winds are let loose to try who are Chaff who are solid Grain especially an Error backed with Power as when the Tree is shaken rotten Apples fall down such Times discover Hypocrites Prov. 26.26 Whose Hatred is covered by Deceit his Wickedness shall be shewed before the whole Congregation But now it is a great Argument of Sincerity to own the Truth when the Error is so plausible and the Inconvenience is great 1 Kings 19.10 I have been very jealous for the Lord God of Hosts because the Children of Israel have forsaken thy Covenant thrown down thine Altars and slain thy Prophets with the Sword and I even I only am left and they seek my Life to take it away When we are left alone to Contest that is a great trial Vse 1. Information 1. That true Zeal is not seen so much in fighting with antiquated Errors as in being established in the present Truth 2 Pet. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The present Truth of that Age was to acknowledg Christ to be the Messiah When Truths are upon the Stage then to give our Testimony to them this is to be God's Witnesses To declaim against the Errors of former Ages is but a safe and wary Zeal The Jews that opposed Christ yet pleaded for the Prophets slain by their Fathers Corah Dathan and Abiram were as hateful to them as Judas to us but they had no Eyes to see for the present Christ taxeth the Hypocrisy of them that maligned the living Prophets and garnished the Tombs of the Dead Mat. 23.29 It is no thank to own Christ in the Day of his Exaltation as when he is opposed and slighted Old Truths are only opposed by Natural Prejudices but present Truths by carnal Interests 2. That it is a great Folly in them that will profess nothing till the World be agreed Laziuess is apt to pretend want of Certainty This is the old Prejudice Chrysostome bringeth in an Heathen disputing I would fain become a Christian but there are so many Divisions among you that I know not what to chuse Men are loth to put themselves to the trouble of Prayer and search and would have all fitted to their Hands and therefore till all be agreed keep themselves in a wary reservation Should a Traveller stand still because he meeteth with many Ways Jer. 6.16 Thus saith the Lord Stand ye in the way and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Or should a Man that is sick refuse Physick till all Physicians be of one Mind It is your Duty to search and it is praise-worthy to own Christ in Times of Contest 3. It informeth us that a Multitude is no excuse because all went that way We should own Christ tho the World know him not tho it hate him tho it persecute him We should have an Eagle-Eye The old World was not spared for the Multitude there were but eight Persons of another Judgment We often presume that many Eyes see more than one and so spare the labour of Examination but one Man that hath the use of his Eyes seeth more than a thousand blind Men and often-times it falleth out that a few find the true way Mat. 7.14 Strait is the Gâ—â—e and narrow is the Way that leadeth unto Life and few there be that find it Therefore it is brutish to follow the Track We should examine because mostly the World is out and the Maltitude followeth that which is Evil nay it is rather a ground of suspicion the most are not the best Vse 2. It presseth us to be more earnest to get a clear and satisfactory Knowledg in the Controversies of the Age in the Truths that are now upon the Stage To that end 1. Desire the direction of Christ and consult with him As the Woman of Samaria John 4.20 Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship Whether Zion or Geâ—â—zâ—m Present it often to Christ. Prayer is the best way to get Satisfaction and our Doubts are best solved by consulting with the Oracle You can have no certain Light from Men without his Illumination 2. Search and prove all things 1 Thess. 5.21 Prove all things hold fast that which is good We should stand in
What they know not naturally as brute Beasts in those things they corrupt themselves Suppose they use the Spectacles of Art to help the Native Light of Reason with Industry yet their Eyes are blind How erroneous in Religion were the Civil Nations Rom. 1.22 Professing themselves to be wise they became Fools very foolish in Matters of Worship The Romans placed Fear Humane Passions and every paltry thing among their Gods The ruder and more brutish Nations worshipped only the Sun and Thunder things great and wonderful And still now we see great Scholars given over to fond Superstitions Nay go higher suppose besides the Spectacles of Art Nature be furnished with the Glass of the Word yet we see great Scholars very defective in the most useful and practical Points Nicodemus a Teacher in Israel knew not Regeneration John 3.10 Usually they delight rather in Moral Strains than Mysteries of Faith and err in one Point or another usually the Controversies of their Age they are blinded by Pride or Interest are loth to stoop to Truth revealed and so are outstarted by the Vulgar Surgunt indocti rapiunt Coelam c. they dispute away Heaven while others surprize it Nay suppose they had an exact Model and Proportion of Faith and do pry into all the Secrets of Religion as it is possible to do with the common Light and Help of the Spirit which is as far as a Reprobate can go yet all this is without any change of Affection without any savour or relish of Truth This Speculative and Artificial Knowledg doth not change the Heart But here is an Objection Many Carnal Men have great Parts and profess the Knowledg of the True God I Answer 1. The greatest part of the World lieth in Ignorance they are born in Darkness live in Darkness love Darkness more than Light and are under the Powers of Darkness Ephes. 6.12 The Rulers of the Darkness of this World The Devil hath a large Territory over all the blind Nations 2. Carnal Men that own the True God and profess him yet in a Scripture-sense they do not know him For Knowledg not being affective it is reputed Ignorance John 8.54 55. Of whom ye say that he is your God Yet ye have not known him but I know him and if I should say I know him not I shall be a Liar like unto you but I know him and keep his Saying It is a Lie to pretend to Knowledg without Obedience 1 John 2.4 5. And hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him For all their great Parts they are but Spiritual Fools they have no true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are all Carnal Men Titus 3.3 We our selves also were sometimes foolish out of our Wits They do not understand things Spiritual and such as tend to maintain Communion with God they love and do those things with delight that are against all Reason hurtful to Body and Soul Natural Men are sometimes represented as Fools that judg amiss sometimes as Infants that know nothing Isa. 28.9 Whom shall he teach Knowledg and whom shall he make to understand Doctrine they that are weaned from the Milk and drawn from the Breast Sometimes as Beasts that are uncapable of Understanding Psal. 32.9 Be ye not as the Horse or as the Mule that hath no Vnderstanding Fools they are in their choice that prefer a Nut or an Apple before a Jewel they spend all their time in looking after Riches and Honours and such kind of things as do not conduce to Eternity for Carnal Pleasures forfeit their Souls and yet think themselves very wise In their Course they make War with Heaven and enter into the Lists with God as if they were stronger than he In their presumption they give out themselves for the Sons of God when they are the Devil's Children as if a Man born of a Beggar should pretend to be the Son of a King Fools and Mad-men challenge all Lands as theirs so do they all Promises and Comforts Within a little while experience will shew them to be Fools their Eyes are never opened to see their Folly till it be too late Luke 12.20 Thou Fool this Night thy Soul shall be required of thee Jer. 17.11 As a Partridg 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. There is no Fool to the Carnal Fool Godly Men are only wise that are wise to save their Souls Vse It informeth us 1. Of our Misery by Nature For as the Reprobate lost World are so are we all by Nature we have no Knowledg of the True God Job 11.12 Vain Man would be wise tho Man be born like a wild Asses Colt We are apt to think our selves Angels but we are Beasts Every one affects the repute of Wisdom we would rather be accounted Wicked than Weak If a Man were born with an Asses Head or were monstrous and mishapen in his Body this were sad It is worse to be born with the Heart of an Ass to be born like a Wild-Asses Colt with such gross and rude Conceits of God and Holy Things This is our Estate by Nature 2. The Danger of Ignorance it is the state of the Reprobate World It is good to think of it partly that we may avoid it our selves and strive for Knowledg partly that we may be thankful if we have obtained Knowledg and partly that we might pity others as Christ wept over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes It is one of God's sorest Judgments when the Lord hath left threatning other things then he threatens a blind Heart and a vain Mind The great reproach that Nahash would lay upon Israel was to put out their right Eyes The great Design of the God of this World upon the Men of this World is to put out their Eyes that they might not come to the Knowledg of the Truth 3. Positive Ignorance is a sign that we are of the World I mean where we have Means and Opportunities to the contrary and do not come to the Knowledg of God and of his Ways 1 John 2.13 I write unto you little Children because ye have known the Father God hath no Child so little but he knows his Father The blind World knows him not when there is Night in the Understanding or Frost in the Heart it is a sign of a Worlding when Men are ignorant unteachable and do not grow in Knowledg God's Children many times may be ignorant and do not profit according to their Advantages John 14.9 Have I been so long
concerning his Essence and Will Psal. 138.2 Thou hast magnified thy Word above all thy Name there he hath made himself most known In Creation and Providence we may read much of God but in the Bible more and chiefly his Word of Promise and Covenant which is that Theater upon which his Mercy and Truth is discovered which is the Representation wherein God delighteth And again the Covenant as it is revealed in the Gospel is a chief part of his Name for his Name was secret before the New-Testament-Dispensation was set afoot Judg. 13.18 Why askest thou thus after my Name seeing it is secreet There was little known of the Trinity of the Son of God the Incarnation of the Son of God c. 1. Point That one great Priviledg of the Gospel is to know God by his right Name 1. I shall shew you how God's Name and Title hath been often changed and altered because he would acquaint his People with his full Name by degrees Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them First to Abraham to distinguish him from Idols and false Gods El Shaddai then Jehovah as giving Being to his People making good his Promises after God of Abraham God of Isaac and God of Jacob as relating more to the Covenant then God that brought them out of the Land of Egypt Exod. 20.2 then God that brought them out of the Land of the North then the God and Father of our Lord Jesus Christ before that The Lord our Righteousness Jer. 23.6 The Jewish Church knew little of the Doctrine of the Trinity distinction of the Persons quality of the Mediator God proclaimed his Name Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity and Transgression and Sin but the way of Pardon was not then so fully discovered Some Names God hath from Everlasting as Eternal Infinite some relate to the present State as Creator Lord God in Covenant the God of Abraham Isaac and Jacob. 2. What the Gospel especially doth discover more of God 1. The Distinction of the Persons in the Godhead At the Baptism of Christ the whole Trinity was sensibly present the Son in the Body the Father in the Voice and the Holy Ghost in the form of a Dove This was the Mystery brought upon the Stage 2. The Incarnation of Christ 1 Tim. 3.16 God manifest in the Flesh. The World was acquainted with this great help to Piety The Jews had a Temple here is a Temple wherein the Godhead dwelleth bodily Col. 2.9 For in him dwelleth all the Fulness of the Godhead bodily 3. The Attributes of God are more amply declared Every Excellency of God hath its proper Theater where it is seen In the Gospel all are discovered but chiefly Mercy Justice and Truth His Power and his Wisdom are seen in the World but more in the Gospel the Heavens do not declare half so much of the Glory of God as the Word and Doctrine which Christ brought out of the Father's Bosom 1 Cor. 1.24 Christ the Wisdom of God and the Power of God There is Truth 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen The greatest Assurance of his Faithfulness was his sending Christ that which we expect is nothing so difficult to believe as the Incarnation of the Son of God his second coming is not so unlikely as his first if he came to Suffer and to Purchase he will come to Reign His Wisdom in joining God and Man together in the Person of Christ Justice and Mercy together Comfort and Duty together in the Covenant of Grace two Natures two Attributes God loseth no Honour Man wanteth no Encouragement God sheweth his Justice Rom. 3.26 To declare I say at this time his Righteousness that he might be Just and the Justifier of him which believeth in Jesus While the Sacrifices continued God only shewed Patience and Forbearance His Holiness and Hatred of Sin by laying it on Christ punishing it in Christ. His Wrath the most dreadful sight of God's Wrath is upon Golgotha God spared not his Son But his Grace that was on the top Tit. 3.4 But after that the kindness and love of God our Saviour towards Man appeared This is the Attribute that beareth sway in the Gospel Mercy is in Office ever since the Fall there was not so much Kindness to Man discovered in Innocency God did good to a good Man there was no Mercy to Enemies then there Man was made after God's Image here God is made after our Image and Likeness Mercy and Grace comes now to shew it self to the World Vse Let us admire and study more the Name of God in the Gospel The first Letter of Christ's Name is Wonderful He is a Mystery that is worthy our Contemplation The Angels have known more of God since Christ was revealed Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God Let it take up your Thoughts set your Minds awork Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Jesus Christ. There cannot be a more affective humbling and Heart-changing Consideration 2. Point That none can discover this Name of God but Christ none Authoritatively none perfectly 1. None Authoritatively can fix his Name by which he shall be known among the Creatures The imposition of Names implieth Superiority the less is named of the greater Adam had this favour to name the Beasts as having Authority over them Gen. 2.19 20. And out of the Ground the Lord formed every Beast of the Field and every Fowl of the Air and brought them to Adam to see what he would call them and whatsoever Adam called every Living Creature that was the Name thereof And Adam gave Names to all Cattel and to the Fowl of the Air and to every Beast of the Field Now God is over all there is no higher to name him therefore he nameth himself Jesus Christ who is the very Image of God he cometh and declareth his Name My Name is in him Exod. 23.21 He is God and therefore Authoritatively fixeth the Name of God establisheth the Gospel as the Rule and Direction of the Church 2. None can so perfectly discover him Our Hearts are too narrow to conceive of God and our Tongues too weak to express him Prov. 30.4 What is his Name and what is his Son's Name if thou canst tell Who knoweth his Pedigree exactly Who knoweth his Being Who hath been in his Bosom to discover him so as Christ hath done we must have a borrowed Light to see him Vse 1. Sit down with this Revelation which Christ hath left in the Church there is enough to instruct Faith tho not to satisfy
you to be careful to get and keep your Hearts clean to perform service acceptably to him to be in the exercise of Faith Love and other Graces that you may entertain as you ought your Heavenly King who comes to take up his continual abode and residence in your Hearts FINIS A TABLE of the principal Matters contained in this PART A. ABasement of Christ the truth of it Page 11 Aboad of Christ in us the fruit of it Page 333 Account all must be called to an Account Page 55 Actions all Actions and Employments have their Temptations Page 215 Afflictions why they befal God's People Page 132 God loves his People in Affliction Page 344 God is a Father to them in Afflictions Page 6 How to carry our selves in Afflictions towards God as a Father Page 7 Ambassadors Ministers Christ's Ambassadors and why Page 280 Angels entertain Christ at his Ascension Page 127 Anointed who were anointed Page 44 What Christ 's anointing implys Page 44 To what Christ was anointed Page 45 Antiscripturists have no true Holiness Page 237 Iudgments of God on them Page 254 Apostles and ordinary Ministers how they differ and wherein they agree Page 271 Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuted Page 306 Ascension of Christ what it includes Page 61 The History of it Page 121 The Time of it Page 121 The place from whence and to whence Page 121 The manner of it Page 122 Christ ascended as a Conqueror Page 122 Angels entertain Christ at his Ascension Page 122 Christ's welcome of the Father at his Ascension Page 123 The Reasons of it Page 123 The Fruits and Benefits of it Page 124 A Token of his Satisfaction Page 124 A Pledg of our Ascension Page 124 Comfort to Believers from hence Page 126 How shall a Man know he is ascended with Christ. Page 125 Authority of Christ as Mediator Page 267 B. BElievers their Felicity and Dignity Page 108 Comfort to Believers Page 295 Believing vid. Faith Believing in Christ what it is Page 296 Difference between believing Christ and believing in Christ. Page 296 Difference between believing in Christ and believing in God Page 296 Which is most difficult to believe in Christ for temporal or for spiritual things Page 172 Blessing Christ blessed his Disciples before his Ascension Page 122 Blessing and praising God how they differ Page 49 139 Body all the Saints make but one Body Page 335 And shall at last be all gathered together into one Body Page 336 C. CAll to the Ministry the necessity of it Page 274 Extraordinary what it is Page 271 Not to be expected now Page 271 Ordinary inward what Page 272 Outward what Page 272 The necessity of it Page 272 What Call the first Reformers had Page 277 What is to be done where no Call can be had Page 278 How to make out our Calling to the People Page 276 Calling civil the necessity of it Page 53 What Callings are unlawful Page 54 God hath a hand in appointing Mens Callings Page 54 Every Man to keep in his Calling Page 276 How a Man should glorify God in his Calling Page 54 Every Calling hath its Snare Page 215 Care of Christ over his People Page 171 The fruit and success of it Page 173 Carelessness whether God hates most the careless Person or the openly vitious Page 229 Caution to be used in the World and why Page 135 Censure the whole Body not to be censured for the Miscarriages of some Page 180 Certainty of the Salvation of the Elect Page 78 And of their future Hopes Page 350 Charge what was the Charge God gave Christ concerning the Elect. Page 77 The ground of this Charge vid. Covenant of Redemption Page 77 Christ hath a Charge of his People Page 134 Christ is loyal faithful tender of his Charge Page 171 Children of God their Priviledg Page 125 Believers Children of Christ's Family Page 74 157 Christ what the Word signifies vid. Anointed Page 42 True God Page 17 A distinct Person from the Father Page 40 Sent by the Father vid. sent That he came out from God what it signifies Page 98 Made known to the Church by degrees Page 259 The Holiness of his Life Page 288 Tender of his Servants and Truth Page 18 Is ready to take notice of the good in his People Page 96 Speaks good of his People to the Father Page 80 Tho they have many Failings vid. Gentleness of Christ. Page 80 All that he hath is for his Peoples good and Comfort Page 125 Christ in us what is not to be understood by it Page 387 What is to be understood by it Page 389 How he is said to be in Believers vid. Union Page 311 Christ is in us as God is in Christ. Page 330 What must we do that Christ may be in us Page 332 Arguments to press us to look after this Priviledg Page 331 How we may know whether Christ be in us Page 333 Christian Doctrine the certainty of it Page 89 A Gift of God Page 90 Church visible in it always some Mixture Page 179 The use of wicked Men in the visible Church Page 179 316. Claim false Claims to God and Christ disproved Page 108 Comfort the loss of the greatest Comforts may be supplied Page 125 Commensurableness of the Acts of the three Persons in the Trinity Page 110 Of the distinct propriety of the three Persons in Believers Page 110 Reasons of it Page 110 Committing the Soul to Christ what it is Page 79 159 When we should do it especially Page 79 How we should do it Page ibid. We should commit our Bodies to Christ. Page 80 Communion with Father Son and Holy Ghost Page 310 Communion with God constant and habitual or solemn and special Page 358 Difference between Communion with God here and in Heaven Page 326 Communion between Saints on Earth and Saints in Heaven what it is Page 336 Company Christ takes delight in his Peoples Company Page 355 Reasons of it Page 356 Condition every Condition of Life hath its Snares Page 214 Confidence in God to be used in Prayer Page 4 Confirmation of Ministers the Magistrates Right Page 274 Conformity to Christ wherein it consists Page 324 Conscience what keeps it quiet without Christ. Page 297 Consubstantiation of the Lutherans disproved Page 127 Contentment none in the World for the Heart of Man Page 334 Continuance of God's People in the World in a time of Danger consistent with the Wisdom and Goodness of God Page 210 We should be willing to continue in the World as long as God hath Work for us to do vid. Desire of Death Page 211 Why God's People are not continued but taken out of the World in time of danger Page 211 Conversation worldly vid. wordly Conviction of the World of the truth of Christianity the fruit of the Mystical Vnion Page 320 A great Blessing Page 311 318 What the Spirit convinceth the lost World of viz. Sin Righteousness and Iudgment Page 312 313. The fruit and
vid. Willingness Did not fall out by chance Page 180 Were appointed by the Father Page 7 Foretold by the Prophets Page 8 Always attended with some Glory Page 9 Sufferings of God's People short Page 8 God's People to prepare for them Page 194 vid Troubles When they come do not think strange at them Page 195 How to know when God is about to bring Trouble on the Church Page 164 Cautions in suffering for Christ. Page 117 Christ hath Experience of his Peoples Sufferings Page 134 T. TEaching of Christ the manner of it Page 69 Christ the great Teacher of the Church Page 74 Temptations fitted to every State Page 135 To every Condition Calling Action Place Page 214 215 Lust within gives advantage to Temptations without Page 129 260 Tender God is tender of his Truth and Saints Page 239 337 Threatnings of the Word always fulfilled Page 250 Objections answered Page 250 Titles of God in Scripture suited to Requests made to him Page 136 349 367 Toleration Arguments against it Page 236 Treason against Christ one of Judas's Sins Page 175 To be avoided Page 178 Trinity the Doctrine of the Trinity opened and proved Page 37 vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Person How we are to imitate the Trinity Page 168 309 Truth a great Treasure Page 236 Truth of the Scriptures Scriptures must be fulfilled Page 182 vid. Scriptures Divine Authority U. VIctory over evil to be preferred before Exemption from it Page 213 Vision of Christ in Heaven ocular and mental what Page 358 359 Why our Happiness lies in it Page 359 Vision the cause of all Fruition in Heaven Page 359 It shall be comfortable Page 361 Who are they that shall see Christ in Heaven Page 361 Union moral of Believers one with another what it is vid. Unity Page 106 303 Union mystical of Believers with Christ what it is Page 160 301 389 The whole Trinity is concerned in this Union Page 301 Whole Christ is united to a whole Believer Page 301 This Union is secret and mysterious but real Page 302 Illustrated by the Union of Head and Members Page 302 And by the Conjugal Union Page 390 All the Ordinances have an aspect on our Union with Christ. Page 332 How this Union is brought about and in what order Page 389 What the Act of Faith is whereby we are united to Christ. Page 389 The end of it Page 333 The advantages Believers have by it Page 305 Glory the Fruit of Union as well as Grace Page 326 The Honour and Happiness of those that are united to Christ. Page 304 305 The Resemblance between the Mystical Union and the Union of the Divine and Humane Nature in Christ. Page 308 The disagreement between these two Unions Page 308 The Resemblance between the Mystical Union and the Union of Father and Son in the Trinity Page 308 Why Christ prayeth for this Union Page 303 How we may know we are united to Christ. Page 305 391 Those who are united to Christ to look for greater things than they enjoy Page 326 This should teach us Dependance Page 331 What those Fruits are of it whereby the World is convinced of the Truth of Christianity vid. Conviction Page 311 320 Unity of Believers hath some resemblance of the Unity of the Divine Persons Page 167 What is contrary to it Page 165 To be prayed for Page 163 Believers to be earnest for it Page 165 How much Christ's Heart is set on the Unity of his Members Page 161 vid. Love of Brethren Why Christ so earnestly prays for it Page 162 Arguments to press it Page 166 It is possible to be attained Page 163 What an excellent Blessing it is Page 162 The need the Church hath of it Page 163 Directions to attain it Page 166 Directions to restore it Page 166 How God keepeth the Saints together Page 168 Unity between God and Christ. Page 307 Unworthiness what we should do when dejected with a sense of our Unworthiness Page 344 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original and Signification of the Word vid. Person Page 38 W. WAiting â—n God a Duty tho we want outward Supplies Page 172 Walk Christians to walk wisely towards them that are without Page 203 Warning Sinners to take warning by Iudgments on others Page 180 Watching what a Believer should watch against Page 216 Watching and Prayer should go together Page 216 Welcome of Christ by the Father at his Ascension Page 123 Willingness of Christ to undertake the Work of Redemption Page 286 And to suffer Page 9 287 Word of God the necessity of God's giving us a Word Page 238 VVhat it is Page 240 To be reverenced Page 250 How given to Christ. Page 88 The proper means to work Faith Page 88 vid. Faith It will work without Miracles Page 89 The Spirit will not work without it Page 89 The Power of it to convert Souls Page 89 The Truth of it vid. Scripture Divine Authority It helps our Ioy. Page 190 Work every Man hath his Work Page 52 This Work is given to him by God Page 53 This Work must be finished Page 54 World why God permits his People to be in the World Page 131 The weakness of the World Page 105 The danger of living in the World Page 129 214 The Enemies we meet with in the World Page 130 Christ apprehensive of his Peoples danger in this World and why vid. Daâ—ger Page 133 VVhy we should grow weary of the World Page 135 How Christians are not of this World Page 204 VVhy Christians are not of this World Page 204 Characters of those that live as if they were of this World Page 206 How to know whether our Hearts are set on this World vid. Heart Page 206 207 How should a Christian know when the Worâ—d incroacheth upon him Page 217 VVe can never enough be cautioned against the World Page 222 Worldly Conversation wherein seen Page 209 Worldly Men their dangerous Estate Page 106 Men of the World apt to defile the People of God Page 130 How the People of God differ from the Men of the World Page 191 Worldly Spirit to be avoided Page 224 Worldly things are frail Page 148 Worldliness expressed by Adultery and Idolatry and why Page 217 223 Arguments against it Page 223 Worldliness of Professors brings Troubles on the Church Page 195 Worship God to be worshipped in an holy manner Page 142 VVe should go away the more holy from Worship Page 142 A TABLE Of the Places of Scriptures explained in this PART    Pag. GEn. 3. 15. 197 19. 17. 216 Ex. 28. 12 29. 265 29. 4. 230 1 Sam. 2. 9. 171  25. 86 264 Job 1. 5. 105 4. 18. 138 31. 14. 56 Psalm 14. 1. 33 16. 3 4. 106 19. 7 8 9. 235 24. 7 8. 253  11. 122 25. 14. 372 62. 10. 209 93. ult 140 112. 96. 235 259 Proverb 8. 12. 91 13. 17. 281 14. 13. 187 18. 10. 152 29. 27. 197 30. 8 9. 214 Eccles. 2. 2. 187
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness 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 consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. None of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
Church for this purpose Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word For the same end he intercedeth now in Heaven Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them He that hath undertaken this work counteth it his honour and glory to perform it Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish And Jude 24. Now unto him that is able to keep ye from falling and to present you faultless before the presence of his glory with exceeding great joy It is matter of rejoycing not only to us but to him III. The value of the Benefit surely it is a great mercy to be freed from the power of sin and to have our enthralled Souls set at liberty 1. Because sin is the cause of all the controversie and variance between God and us Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear This is the abominable thing which he hateth Jer. 44.4 O do not that abominable thing which I hate It is sin that maketh the great distance between Man and God not in position of place for so he is every where present with bad and good but in disposition of mind and affection of heart it hath caused him in anger to withdraw his gracious Presence from you Would you not be glad to have the great difference between God and you compromised and taken up and all enmity to cease between you and Heaven It can never be till sin be mortified as well as pardoned For till man be converted as well as God satisfied for the breach of his Law there is no due provision made for our entring into fellowship with him we shall stand aloof from him as an Holy sin-hating and condemning God and so have no heart to Communion with him 2. It is a defacing Gods Image in us and a bringing in of a contrary image the image of the Devil Gods image is defaced while we live in sin Rom. 3.23 We have all sinned and are come short of the glory of God By the glory of God there is meant his image not his glorious reward but his glorious image as 1 Cor. 11.7 The man is the image and glory of God and the woman is the glory of the man that is hath some likeness of his Power and Majesty Similitude and likeness is often called Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now this is lost which is the beauty as sin is the deformity of the Soul And on the contrary the image of the Devil is introduced into the Soul as we are proud envious revengeful Joh. 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 when he speaketh a lye he speaketh of his own for he is a lyar and the father of it The properties of the Devil like us much better than the Excellencies of God Now is it not a great mercy to be freed from this disposition and temper of heart especially since image favour and fellowship go together 3. It disableth us for Gods service While we live in sin we are not only weak but dead Let us take the softest notion Rom. 5.6 When we were yet without strength c. that is unable to perform any obedience to God sick and weak yea in a dangerous estate an heart under the power of sin is feeble and impotent Ezek. 16.30 How weak is thine heart seeing thou dost these things the work of an imperious whorish woman The strength of the disease is the weakness of the person that suffereth it so the strength of sin is the weakness of the Soul that cannot break the force of their own passions and affections but are easily led away by temptations have no strength left to do the will of their Creator to overcome temptations to sin to govern their own passions and affections but are at the beck of every foolish and hurtful lust pride sensuality wordliness carnal fear sorrow c. 4. It not only disableth us for our duty but setteth our hearts against it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be It disliketh his Government riseth up in defiance of his strict Laws so that Man is a perfect Rebel to God if this Law be inforced by external Messengers Hos. 4.4 Let no man strive nor reprove another for this people are as they that strive with the Priest It is to no purpose to seek to reclaim them for they would admit of no admonition for they opposed their Teachers urging not their own private suggestions but the Sentence of the Law of God slight all those that would oppose their growth and continuance in sin are enemies to them that tell them the truth So in the checks of their own Consciences Rom. 7.23 I see another law in my members warring against the law of my mind and leading me captive to the law of sin and death that is in my members Sin sets up a commanding power in direct opposition to the dictates of Conscience So for the Spirit Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Now to be freed from this enmity and opposition to God and averseness from all that is good is certainly a great mercy and this we have by a due improvement of the Death of Christ. 5. It is not a distant evil but in our bowels always present with us hindering that which is good Rom. 7.21 When I would do good evil is present with me urging us to that which is evil therefore called Heb. 12.1 Sin that doth so easily beset us This inbred corruption is ever with us lying down and rising up at home and abroad it is ready to open the door to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed It poysons all our comforts and mercies and strengthens it self against God by his own benefits while it useth them as an occasion to the flesh Gal. 5.13 It corrupts all our duties distracting us with vain thoughts in Prayer Mat. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me It choaketh the good seed Luke 8.14 That which fell among thorns are
up there can be no water in the stream 4. It giveth us greater certainty of the Religion we profess when we feel the Power of it in our Hearts 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself he hath a sense of what he hath heard he hath felt the power of the Spirit inclining him to God and heavenly things and subduing his carnal affections he hath tasted the sweetness of Gods Love in Christ and you cannot perswade a man against his own sense therefore when men have tasted and tryed and found the admirable Effects of the Gospel upon their hearts they will know that which bare Speculation could never discover to them in order to love certainty and close adherence they find all made good and accomplished to them they find the Truth doth make them free heal their Souls and sanctifie their Natures appease their Anguish offer them help in Temptations relieve their Distress bind up their broken Hearts c. 5. Then the Truth hath a power upon us when it is put into their mind and heart they have an inward ingrafted Principle Jam. 1.21 Receive with meekness the ingrafted word which is able to save your souls they find not only Truth in the Word but Life and obey God not only as bound to obey but as inclined to obey there needeth no great inforcing 1 Thess. 4.9 Ye your selves are taught of God to love one another and Prov. 2.10 Wisdom entreth into thy heart it becometh another Nature to us if it enters upon the mind only it begets but a lazy and faint inclination 6. It begets a holy Conversation for those who have the Word of God stamped upon their hearts and minds will shew it in their actions So it is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Believers are Christs Epistle by which he doth recommend himself and his Doctrine to all men when they see what excellent Spirits his Religion breedeth So Phil. 2.15 16. That ye may 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 2. I observe That the fruit of this imprinting of the Doctrine of the Gospel upon their hearts was Obedience For so saith the Apostle Ye have obeyed All that Knowledge we have must still be directed to Practice Deut. 4.6 Keep therefore and do them for this is your wisdom and understanding otherwise we do little more than learn these Truths by rote or at best to fashion our Notions of Religion that we may make them hang together 1. We are bidden to inquire after the ways of God not to satisfie Curiosity but to walk therein Jer. 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 But they said We will not walk therein Their disobedience was not so much against the knowledge of the Truth as against the practice thereof Men are not against Truth so much in their minds as in their hearts they will not do what they know 2. The comfort and sweetness is in keeping and obeying Psal. 19.11 In keeping thy commandments there is great reward not only hereafter but now There is a sweetness in knowing for all Truth especially heavenly Truth is an oblectation of the mind but there is more in keeping and obeying because Practice and Obedience giveth a more experimental knowledge of these things as a taste is more than a sight and by a serious obedienceâ—he taste of these blessed Truths is kept upon our hearts It is but a flush of joy that is stirred up by Contemplation the durable solid joy is by Practice and Obedience Besides that God rewardeth acts of Obedience more than acts of Contemplation with comfort and peace for Contemplation is an imperfect operation of man unless the effect succeedeth yea we are not capable to receive this comfort for knowledge doth not prove the sincerity of our hearts so much as obedience therefore it is Practice that hath the Blessing in the bosom of it 3. Where men receive the Doctrine of the Gospel rather in the Light than in the Love of it they do but increase their punishment Luke 12.47 That servant that knew his masters will and prepared not himself neither did according to his will he shall be beaten with many stripes all the Priviledge of their exact Knowledge shall be but an hotter Hell 3. I observe That it is Obedience from the Heart and so it must needs be if we consider the contexture of the words or the imprinting the Doctrine of the Gospel it is first upon our Hearts and then upon our Lives Isa. 51.7 The people in whose heart is my Law So Deut. 6.6 These words that I command thee this day shall be in thy heart for by the love of it we are brought to the obedience of this holy Law So Prov. 4.4 Let thy heart retain my words Prov. 22.22 Lay up my words in thy heart there is the proper Repository of the Law of God it cannot work any good effect upon us till we get it there there is its proper seat thence its influence I shall urge but two Arguments First It is Terminus actionum ad intra it is the end of all those actions that come inward The heart is that which God looks after Prov. 23.26 My son give me thy heart He commandeth the Ear but still his commands reach the Heart It is the Heart wherein Christ dwelleth Eph. 3.17 not in the Ear Tongue or Brain till he take possession of the Heart all is as nothing The Bodies of Believers are Temples of the Holy Ghost but still in relation to the Heart or Soul nothing is prized by God but what cometh thence Men care not for obsequious compliances without the heart 2 Kings 10.15 Is thine heart right as my heart is with thy heart Some content themselves with a bare profession of Religion or some superficial Practices but all is nothing to God though thou pray with the Pharisee pay thy Vows with the Harlot Prov. 7. kiss Christ with Judas offer Sacrifice with Cain fast with Jesabel sell thine Inheritance for a publick good as Ananias and Sapphira yet all is nothing without the heart Judas was a Disciple yet Satan entred into his heart Luke 22.2 Ananias joyned himself to the People of God but Satan filled his heart to lye unto the Holy Ghost Acts 5.3 Simon Magus was baptized but his heart was not right with God Acts 8.22 the great defect is in the Heart Secondly It is Fons actionum ad extra the Well-spring of all those actions which look outward as Prov. 4.23 Keep thy
to reap nothing but the wind but they reap the whirlwind a man that feeleth the gripes of a Surfeit buyeth the pleasant meat at a dear rate and what a sorry Purchace doth he make that is at so much cost and expence of time to please the flesh and getteth nothing but trouble of mind and horrors of Conscience for his recompence 3. If there be any fruit of sin singly yet comparatively it is as none that is if compared with what we might get by Gods Service The carnal World lives by Sense as Gods Children do by Faith now they that judge of their Happiness by their Senses expect and promise themselves more good by the Pleasures Honours and Profits of the World than all Gods Promises but a little Experience confuteth them On the other side they that measure their Happiness by the Rule of Faith Gods Promises are Heritage enough to them Psal. 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart God promises things truly good to them out of love Psal. 84.11 He will give grace and glory and no good thing will be withhold from them that walk uprightly They are all Yea and Amen of unvariable Truth and of certain Accomplishment Therefore happy are they that trust in him when others go a whoring from him Psal. 73.28 Now though by sin men should get increase of Riches injoy variety of Pleasures indear themselves to the favour of great Men yet is this Fruit to be compared to that we may have by serving and trusting in God Alas the Nature of these things is such that they cannot make us good much less happy and their value is much lessened when we cannot have them without so spightful a condition as sin without committing or doing something against Conscience or omitting what God requireth of us Well then if it seem fruit singly and apart yet it is none comparatively in respect of what we might have by pleasing God Vse 1. To rouse us out of a state of Sin Men would not lie so long in it if they would recollect themselves and consider what have I gotten since I was the Devils bond-slave but a blind Mind a troubled Conscience and a hard Heart and it may be shame and disgrace in the World Now what a folly is it for any one to pursue that which will bring him no fruit One beginneth to be awakened when he beginneth to say Job 33.27 I have sinned and perverted that which is right and it profited me not Whatsoever sin promiseth or sinners fancy it will be found at last an unprofitable course what do men get by drinking gameing chambering and wantonness what by all the lusts of youth and the bold attempts of riper years but an ill Name and a worse Conscience a diseased Body and many times an encumbred Estate They turn their back upon God to their great disadvantage God is willing to stand to this tryal that his Service doth us no hurt Jer. 2.5 What iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are become vain Yea that it will do us much good Mic. 2.7 Do not my words do good to him that walketh uprightly But sin cannot stand the tryal it doth us much hurt now and will do us more hereafter Prov. 5.11 12. And thou mourn at last when thy flesh and thy body are consumed and say How have I hated instruction and my heart hath despised reproof Vse 2. To prevent acts of Sin for the time to come It is good often to put this Question Cui bono What doth it Eccles. 2.2 What shall I gain by these vain delights and sinful practices To take pains to no purpose is folly to an ill purpose is unnatural and self-destruction Ask what doth it To my Body a modest temperance will keep it in better plight and freer from diseases than a gluttonous pampering of it To my Estate a little with the Fear of God is better than great Revenues with sin To my Soul shall I be more chearful to serve God or my mind in a better posture for the high uses of Religion To my eternal Estate am I in the way to Hell or to Heaven If men would but commune with themselves oftner what am I now a doing What will come of it it may be I shall get a little worldly pelf but what is this to the loss of Gods Favour or to the loss of my Soul We are often quarrelling with God what profit is it that I serve the Almighty and pray unto him Mal. 3.14 Ye have said It is vain to serve God and what profit is it that we have kept his ordinances and that we have walked mournfully before the Lord of Hosts So Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Surely we should do as much on the other side what will sin come to What profit by this sensual careless life this hunting after the World and neglecting God and my precious immortal Soul Secondly The second Disswasion or Argument which the Apostle useth is à turpi it is a base thing implied in that Clause Whereof ye are now ashamed You had no solid benefit then and you cannot review your past sinful life without shame The words may be considered under a twofold Reference I. As it is an Act of Repentance in the Godly II. As it sets forth the evil and odiousness of Sin 1. As it is an Act of Repentance in the Godly after ye came to better knowledge ye were ashamed of those things ye took pleasure in before therefore now meddle no more with them Doctrine That Gods People are and ought to be ashamed of their past Sins There are two things in Sin 1. The Guilt of it 2. The Folly and Filthiness of it The Guilt causeth Fears and Terrors with respect to the Wrath of God which is to ensue But the Folly and Filthiness of Sin causeth shame Man is a rational Creature and therefore is ashamed of what is foolish and was at first made an holy Creature and to injoy Communion with an holy God and therefore Turpitude and Filthiness is a cause of shame Now it requireth a quick and more tender sense to be sensible of the Folly and Filthiness of Sin than to be sensible of the Wrath due to Sin but all those who are brought home to God are sensible of both A man covered with noisom Boils and Sores is not only affected with the pain but abhorreth the sight and smell of them but first he feeleth the pain so the first work is Terror men are pricked at heart Acts 2.37 before they have a sight of their Folly and Filthiness the Soul beginneth to come on finely when it is brought to that it is gradus in re to be sensible of this Folly is the first degree of spiritual Wisdom 1 Cor. 3.18 If
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
hath redeemed us to God Rev. 5.8 Rom. 14.4 For to this end Christ both died and arose again and revived that he might be Lord both of dead and living Well then we are not to live as we list but to live unto God not debtors to the flesh to live after the flesh but debtors to the spirit to be led by the Spirit of God ex ordine justici justice requireth this we are the Lords 2. The benefit of this spiritual new being its self or our regeneration inferreth it For we are justified and sanctified and by both obliged and also inclined to live unto God obliged for these benefits of Christs Righteousness and Spirit given to us are such excellent benefits that for them we owe our whole selves to God if Paul could tell Philemon thou owest thy self to me Phil. 1.9 because he had been an instrument in converting him to God How much more is our obligation to Christ who is the principal Author and proper efficient cause of this grace surely we owe our whole selves and strength and time and service to him jure beneficiario as Gods beneficiaries we are in debt to him as our benefactor and not only obliged but inclined by the gift of Christs Righteousness and Spirit he hath formed us for this very thing and fitted to perform the more easily what we owe to God Every thing is fitted for its use so we are prepared and fitted for the new life and all the duties that belong thereunto Eph. 2.10 We are his workmanship in Christ Jesus created unto good works The new creature is put by its proper use if we live after the flesh for all this cost and workmanship is bestowed upon us in vain if it doth not fit us to live unto God 3. Our own Vow and Covenant sworn and entred into by Baptism Baptism doth infer this debt for there we renounced the flesh and gave up our selves to God as our proper Lord Baptism is a vowed death to sin and a solemn obligation to live unto God therefore every Christian must reckon himself dead to sin Rom. 6.11 Likewise reckon ye also your selves to be dead unto sin but alive unto God and Col. 3.3 5. Ye are dead therefore mortifie your members and Rom. 6.2 How shall ye that are dead unto sin live any longer therein He argueth not ab impossibili but ab incongruo for a baptized person or one that is entred into the Oath of God and being made servants of God we are bound to live in all new obedience 1 Pet. 3.21 The like figure whereunto even baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God The answer of a good conscience saveth 4. In regard of the benefits we do hereafter expect from Christ our resurrection and glorious estate in heaven That is mentioned ver 11. as binding us to the spiritual life Certainly where we have received good and expect more good things we are the more obliged to obedience From the flesh we can look for nothing but shame and death but from the Spirit life and peace Therefore in prudence we are bound to make the best choice for our selves and to live not carnally but spiritually Sin never did us any good office nor can you expect any thing from it for the future it hath never done you good and will do you eternal hurt and are you so much in love with sin as to displease your God and lose your souls for it which might otherwise be saved in a way of obedience to the Spirits sanctifying motions This Argument is again repeated in the 13 th ver if ye live after the flesh ye shall dye That we might seriously consider it Can the flesh give you a sufficient reward to recompence the pains you incur by satisfying it 1. VSE is Information It informeth us of divers Truths 1. If your obedience be a debt then there can be no merit in it for what is debitum is not meritorium Luke 17.10 When ye have done all that is commanded you say We are unprofitable servants We have done that which was our duty to do We owe our selves and all that we have are and possibly can do to God by whom we live and are and therefore deserve no further benefit at his hands Put case we should do all yet in how many things are we come short Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self but only he is inclined so to do by his own goodness and bound so to do by his free promise The creature oweth its self wholly to God who made it and God standeth in such a degree of eminency so far above us that we can lay no obligation upon him Aristotle said well That children could never merit of their parents and all their kindness and duty they perform towards them is but a just recompence to them from whom they received their being If no merit between Children and Parents surely not between God and men 2. When a believer gratifieth the flesh 't is not of right but tyrannous usurpation For he is not a debtor to the flesh he oweth it no obedience Let not sin reign in your mortal bodies Rom. 6.11 14. Sin shall not reign it may play the Tyrant Chrysostome saith That a Child of God may be overtaken through inadvertency or overborn by the impetuous desires of the flesh and do something which his heart alloweth not his sins are sins of passion rather than design and tho the reign of sin be disturbed yet 't is not cast off Our lives should declare whose servants and debtors we are for whom do you do most Your lives must give sentence for you whether you are debtors to the flesh or to the spirit If you spend your time in making provision for the flesh to fulfil the lusts thereof Rom. 13.14 you are debtors to the flesh If you check the flesh and tame it cut off its provisions tho now and then it will break out you are not debtors to the flesh but the spirit The flesh may rebel for a time but the grace of the spirit reigneth Some are wholly governed by their fancies and humours or the passions appetites and desires of the flesh are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object are not masters of themselves in any thing but serve divers lusts and pleasures against the dictates of their own reason and conscience Now 't is easie to pronounce sentence concerning them Others who are led by the Spirit of God to the earnest pursuit of heavenly things Now these tho so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations yet the heavenly mind hath the mastery they complain of this tyranny are grieved for it troubled and do by degrees overcome it 3. It informeth us what answer
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
condition after this life is they cannot tell whether they live above or below the earth but that they subsist and have a being is their firm perswasion and therefore are wont to assign to the dead part of the goods which they possessed if they lose any thing they think some of their friends in the other world have taken it to supply their wants there The Chineses are fully perswaded of a state of happiness and torment after this world Acosta telleth us in Peru they were wont to kill some of their slaves to attend the dead in the world to come and so Mexico and other places 'T is enough for us that be it an inbred notion or tradition received from hand to hand by their Ancestors such a conception is not a stranger to humane nature and the nearer any lived to the first Original of Mankind the more clear and pressing hath been the opinion hereof lapse of time which ordinarily decayeth all things hath not been able to deface it out of the minds of men who tho 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 wholly blot out the sense of an Immortal Condition after this life nor could any solid and undubitable reasons he brought against it to convince it of falsity Well then this perswasion being spread through the Universe and with extreme forwardness received by all nations and hath born up against all encounters of time and constantly maintained its self in the midst of so many revolutions of humane affairs even among them with whom other truths are lost and in a great degree have forgotten humanity its felf Certainly this motive hath its use for the reduceing of man to God especially of those who have been bred in the bosome of the Church 2. The argument is of great force in regard of our fears We desire life but guilt maketh us fear death Sin impresseth this torment upon the consciences even of those which little know what sin meaneth Rom. 1.32 They know the judgment of God and that those who commit such things as they do are worthy of death Natural conscience looketh upon sin as mortal and baneful and know not how to be delivered from this fear nature owneth a distinction between good and evil and for evil feareth a punishment because of those natural sentiments which we have of God as an Holy and Just God Therefore now this tender of life is made to them that not only desire happiness but are in bondage through fear of death and by the Christian doctrine involved in the curse of the law and obnoxious to the flames of Hell Therefore for sinners to hear of life must needs be an inviting motive Mortifie sin and it shall not hurt you you shall live The sting of sin which so torments you shall be plucked out Ezek 18.13 repent and iniquity shall not be your ruin We are all sinners but how shall we do that sin may not be baneful to us Deal gently with it and it stingeth you to the death deal severely with it and it shall do you no harm When we are dead to sin we shall not die by sin you have deserved death but life is offered if you will use Gods healing methods to get rid of so great a mischief Thirdly I will shew you the expediency of the promise and that we may make use of such a motive as is drawn from the consequence The death which followeth the carnal life and that eternal life which by the merciful grant of God is the fruit of mortification For many question whether it be a true Mortification which looketh to the reward they say we must work for our life but not for life I Answer 1. To be over spiritual and nice above the word which is the true instrument of sanctification doth not cherish Religion but quench it we may make use of Gods Motives without sin why doth God plead with us so often upon the terms of life and death but that we may plead with our selves I know no reason to press men to an Holiness abstracted from all respect to the reward I confess 't is abase self-seeking to eye outward advantages in religious endeavours for then the end is far beneath the work and the spirit is made to serve the flesh but not the flesh the spirit and by-ends taint us but do not refine us 2. The doubt proceedeth upon a mistake of the reward what is this life propounded but the seeing loving and injoyment of God and the adoring and praising of God And can it be a fault to aim at these things Doth not the tendency of the new nature directly carry us to them as the perfection of that estate unto which we are called by Christ as naturally as the seed cast into the earth works through the clods to get up into stalk and flower Indeed the objection is fit for them that look for a carnal Heaven as the Jews did for a carnal Messiah an Heaven that consists in ease and fleshly delights However to deal throughly in this Argument in the life and happiness which we expect two things may be considered 1. The nature of that life and happiness 2. The personal benefit and comfort that hence results to us 1. The nature of that happiness consisteth in seeing God and being like him 1 John 3.2 When he shall appear we shall be like him for we shall see him as he is To aim at this is a fruit of the new nature which aimeth at a perfect fruition of God and conformity to him Surely this cannot be in any reason questioned or scrupled at as our great end For it is a pure motive and doth engage the soul to the greatest and best tempered strictness that is imaginable 1 John 3.3 He that hath this hope the hope spoken of in the former verse purifieth himself as Christ is pure Is every day growing up into a nearer conformity to Christ whom he hopeth to see and to be more perfectly like him hereafter he whose heart is set upon the vision of God and that pure and sinless estate which he shall injoy in Heaven that man hath not a light tincture of Religion but is deeply dyed into the spirit of it for such things cannot be seriously and really minded without grace yea no act we do is religious unless it be directed and influenced by this aim and end 't is a rooted thought or the impression of a powerful habit 2. There is a personal benefit and happiness which resulteth to us from the fruition of God As we are freed from the pain and sorrows of this life in which respect 't is often called a rest especial as we are freed from the misery of those that die in their sins in which respect 't is often called salvation and most especially as the soul fully sanctified dwelleth in a glorified and immortal body and injoying
so Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me in the land of uprightness They that would walk circumspectly and incur no blame from God and hazzard to their souls need ever to seek direction from God according to his Covenant we need such teaching as hath with it leading and such direction as hath with it strengthning unto obedience such as will not only help us to understand the general rule but also how to apply it to particular actions that no part of our duty may be left upon our selves and this only can we have from the Spirit of God who directeth and leadeth us in all our choices and actions Well then whosoever would walk in a regular course of life in an exact obedience to all the commands of God and do nothing but what is all perfectly good and acceptable in Gods sight must thus beg for the leading of his gracious and sanctifying Spirit who is the only Fountain of all Goodness and Holiness to direct him and assist him in every turn and motion of his life 3. The Necessity of it because we are inabled to guide our selves the way of man is not in himself Jer. 10.23 It is not in man that walketh to direct his steps The Metaphor of leading is taken from the blind or the weak the blind who cannot see their way must have one to lead them and the lame who tho they can see yet cannot walk of themselves but must have one to help them the ignorant Traveller needs a guide and the weak Child a Nurse to attend upon him 'T is true the Children of God are light in the Lord besides their natural Reason they have some Understanding of the Way of Godliness but yet to a steady constant course of Obedience all strict and righteous living we need to be directed by the good Spirit to make that light which we have both directive and perswasive 1. Directive Tho we have a general understanding of our duty yet to make use of it in all particular cases needeth new Grace from God the Heathens were wise in generals Rom. 1.20 They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations and their practical inferences from these general truths their foolish heart was darkned and professing themselves to be wise they became fools And tho the people of God have greater advantages by that knowledg they have from the Scripture whereby they are made wiâ—e unto salvation and get more by Gods putting his Laws into their minds in Regeneration whereby they become light in the Lord yet being not impeccable and having many mixtures of sin yet remaining in every faculty in particular cases are apt to err and turn out of the way being in part ignorant and heedless and too often blinded by their own rebellious lusts and passions Therefore they desire that God would not leave them to themselves but warn them of their snares and dangers that they may still keep the path of life without defection or turning aside Psal. 119.133 Order my steps in thy word and let not any one iniquity have dominion over me They would not only have their path right but their steps ordered as not their general course wrong as those who walk in the way of everlasting perdition so not a step awry they would not miss the way to Heaven either in whole or in part Men that have such a tenderness upon them see a continual need of Gods Counsel which careless and slâ—ght spirits do not they would not be corrupted by their covetousness or sensuallity or ambition these things blind us in particular cases tho they see their way or know their duty in the general Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin and to keep them in exact Obedience for all our general light pride or passion or sensual and worldly inclinations may make us err 2. That our light may be perswasive and overcome temptations and inclinations to sin Alas how weak are our arguings and how easily are our considerations of our duty overborn when a temptation sets our lusts a work and come on upon us with fresh strength We see what we should do but yet we are carried away by our rebellious affections to do the contrary or through sloath and negligence omit to do that which conscience calleth for at our hands Poor truth is taken captive and held prisoner detained in unrighteousness Rom. 1.18 It may talk like a man in chains but hath no power can do nothing to break the force of the temptation but now the spirits leading is lively and effectual to be led is to be excited moved stirred forward yea effectually inclined to do those things which please God he leadeth us not only monendo by warning us of our duty or inlightning our minds but movendo by inclining our hearts The Holy Ghost doth inlighten our minds and warm our affections and purge away their impurities we are moved that we may move and we receive the impression of his Grace that we may act and do the things he inclineth us unto this powerful leading the Saints beg Psal. 119.34 35. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart Make me to go in the path of thy commandments for therein do I delight Gods teaching begets Obedience and he sheweth us the path of life and he maketh us to go in it 'T is such direction that giveth strength that exciteth the sluggish will and breaketh the force of corrupt inclinations it removeth the darkness which corruption and sin have brought upon the mind and maketh us pliable and ready to obey yea it giveth not only the will but the deed In short it engageth us in a watchful careful uniform and constant Obedience 4. The nature or manner how the spirit performeth the office of a guide or leader to us He guideth us partly by his word and partly by his inspirations and motions or the light of internal Grace By his Word that containeth the matter of his guidance and direction Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path Mark there is path and feet not only direction for our general choice and course but our particular actions and mark also the notions by which the word is expressed lamp and light We have the light of the Sun by day and we make use of a lamp or candle by night whether it be day or night in all conditions as well as in all actions here is a sure direction therefore the word is called the Sword of the Spirit now this is the light the Spirit maketh use of partly the inward inspirations and motions of his grace that we may have a spiritual discerning 1 Cor. 2.14 Besides the outward letter there must be an inward light that the understanding be opened as well as the Scriptures
Acts 24.15 16. I have hope towards God that there shall be a resurrection of the just and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein or thereupon or in the mean time do I exercise my self to keep a conscience void of offence towards God and towards men 2. To vanquish temptations Which are either on the right hand or on the left but both are defeated by hope on the right hand when some present delight is ready to invite us to sin on the left hand when some present bitterness is likely to draw us from the ways of God in both cases the hopes of future joys outweigheth that pleasure and allay that bitterness If the temptation be the comforts of the world or the delights of sin he that sincerely hopeth for Heaven dareth not think so slightly of it as to lose it or put it to hazzard for a little carnal satisfaction 't is noted high prophaneness in Esau to sell the birth-right for a morsel of meat Heb. 12.16 Sin cannot offer him things so good but he must forego better and so the heart riseth in indignation against the temptation Shall I leave my fatness my sweetness to rule over the Trees If the temptation be some grievous inconvenience or affliction Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 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 This is the language of one that hopes for salvation all is but a flea-biting to him that hath his heart in Heaven 3. To comfort us in all our tribulations There are many difficulties that intervene and fall out between hope and having between our first right to eternal life and our full possession of it in our journey to Heaven we meet with tryals and sufferings by the way now 't is hope carryeth us through and therefore 't is compared to an Anchor Heb. 6.19 To an Helmet 1 Thes. 4.8 As we would not go to Sea without an Anchor nor to War without an Helmet so neither must we think of carrying on the spiritual life without hope nothing else will compose the mind or keep it stable in the floods of temptation therefore 't is an Anchor nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions but this Helmet without this Anchor we are in danger of spiritual shipwrack without this Helmet our Heads are exposed to deadly blows from sin Satan and worldly discouragements 4. That we may dye peaceably and with comfort We need hope while we live but we most need it when we come to die and shoot the gulph of death They that are destitute of the hope of salvation are then in a dangerous woful and most lamentable case Job 27.8 What is the hope of the hypocrite if he hath gained when God taketh away his soul They may be full of presumption and blind confidence while they live but what hope have they when they come to dye All their worldly advantages will then yield them no solid comfort We live in a presumptuous dream that all shall be well but then they dye stupid and sensless or else despairing and their hopes fail when they have most need of them but then a lively hope of eternal life sustaineth the hearts of the faithful they are going to possess what they expected and when they resign their souls to Christ they can commit their bodies to the grave in hope Psal. 16.9 10. My flesh shall rest in hope for thou wilt not leave my soul in hell nor suffer thine holy one to see corruption God will not utterly forsake that dust that is in covenant with him nor suffer his servants totally to be extinguished or finally to perish 1. VSE is Information 1. That the great reward of a Christian lyeth not in things seen but unseen Not in the good of this world but of another because hope is one of the graces requisite to his constitution and hope is about future things Much to blame then are they who place all their happiness in present things which are so transitory God hath reserved us to a future estate because he bestoweth graces that suit with it and nothing so opposite to it as the spirit of the world 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God 2. The Cognation and kin that is between faith and hope The one is the evidence of things not seen Heb. 11.1 The other is the earnest desire and expectation of things not seen The one is an Assent the other an Appetition Faith differeth from hope 1. In the order of nature Faith goeth before as the cause is before the effect First There is a firm perswasion of good things to come and then a certain expectation of them in the way which God hath appointed Faith assents to the truth of the promise and hope looketh for the accomplishment of it 2. In the object there is some difference First in the latitude of the object The object of faith is larger Faith is of things past present and to come as by faith we believe the Creation of the world Heb. 11.4 The present existence of God Heb. 11.6 And the truth of heavenly joys Heb. 11.1 Hope is only of things to come So again we believe some things that we hope not for as the Torments of the damned For hope is an expectation of good to come and the pains of hell are matter of fear not of hope Secondly In the formal consideration of the object Faith looketh to the word promising verbum rei hope to the thing promised rem verbi Faith considereth the veracity or truth of God in making the promise hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ Faith respects the person giving his fidelity hope the persons receiving their benefit Faith perswadeth us there is salvation hope that we shall or at least may obtain it 3. There is a difference in the subject Faith as 't is an assent is in the mind hope is in the affections as reflecting upon the goodness of the thing promised so that tho there be some difference between faith and hope yet they are much of a like nature 3. It informeth us of the excellency of hope faith saveth Eph. 2.8 and hope saveth as in the text which is to be regarded because our thoughts run so much upon faith that we overlook hope and we do so altogether regard our present reconciliation with God through the merits of Christ that we forget our Eternal fruition of him in glory and what is necessary thereunto as if the whole drift of the new covenant were only to comfort us against the guilt of sin Now a Christian should mind both not only his
importance and the eternal recompences not their own interest only as David Psal. 73.13 Verily I have cleansed my heart in vain and washed my hands in innocency As if he had said What reward is there of Holiness Mortification Patience and self-denyal In the lower world where God is unseen our great hopes yet to come the flesh being importunate to be pleased and the things of the world necessary for our use and present to our imbraces Christians are not certain and past all doubts of the truth of their everlasting hopes else there would be no weak faith nor faint hope Did not the Disciples in a great temptation doubt of an Article of Faith Luke 24.21 But we trusted that it had been he which should have redeemed Israel And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken To doubt of what the Prophets spake was not to doubt of their own Salvation but of the constant state of their Souls all the Godly are perswaded of the truth of the Gospel that ordinarily they have no considerable doubts about it but that still they resolve to cleave to God and Christ looking for their reward in another world whatever it cost them here and in some measure can fell all for the pearl of price 2. As to the hope which ariseth from your assurance 1. Make your sincerity more clear and unquestionable and every day your hope and your confidence will increase upon you to believe and hope that you your selves shall be saved is very desirable and comfortable but then you must do that which assurance calleth for give diligence to make your calling and election sure abound in the love and work of the Lord grow more indifferent to temporal things venture all in Christs hands for while your faith and repentance is obscure you will not have such full comfort tho you are confident of the truth of Gods promise to all penitent believers 4. This latter or consequent hope which dependeth on the assurance of our interest admits of a latitude it may be full or not full Heb. 6.11 To the full assurance of hope That is full which casteth out all fear that is not full which is accompanied with doubts but the certainty prevaileth Mark 9.24 Lord I believe help thou mine unbelief Cant. 5.2 I sleep but my heart waketh Now we should labour to go to Heaven with full sails or abound in hope Rom. 15.13 and 2 Pet. 1.11 For so an enterance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. With hearts full of Comfort 5. When 't is full it may be interrupted or continued to the end or at sometimes it may be full or nor full at another 1 Pet. 1.13 Hope to the end If we continue in our duty with diligence affection and zeal our full hope may be continued if we abate our fervour grow remiss and cold in the spiritual life we lose much of the comfort of our hopes 6. The hope which followeth after experience and much exercise in the spiritual life may result from an act of ours and from an impression of the comforting Spirit 1. From an act of ours From our considering the truth of Gods promises or his wonderful mercy in Christ and his grace inabling us in some measure to fulfil the conditions of the new Covenant when thereupon we put forth hope Phil. 3.20 21. For our conversation is in Heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile bodies that it may be fashioned like unto his glorious body 2. Or some impression of the comforting spirit supporting and relieving us in our distresses or rewarding our self-denial and obedience as Rom. 5.5 Hope leaveth not ashamed because the love of God is shed abroad in our hearts by the holy ghost given unto us The one is an act of Godliness the other one of Gods internal rewards the one is a duty the other a felicity 2. VSE Is to press us to get and act hope Hope implieth two things 1. Certain Perswasion 2. An earnest Expectation The certainty is seen in the quiet and pleasure of the mind for the present The earnestness in the diligent pursuit after the thing hoped for by all holy means Now we must look to both acts of Hope 1. To strengthen the certain expectation There we must often revive the grounds of hope which are these 1. The mercy of God which hath made such rich preparation for our comfort in the Gospel The first ground of hope to the faln creature is the undeserved grace mercy and goodness of God 2 Thes. 2.16 He hath given us everlasting consolation and good hope through grace And therefore it is our great invitation to hope Psal. 130.7 Let Israel hope in the Lord for with the Lord is mercy and plenteous redemption Apply your selves to God as a God of mercy otherwise such were our undeservings and our ill deservings there were no hope for us so Psal. 13.5 I have trusted in thy mercy my soul shall rejoyce in thy salvation Let others trust in what they will I will trust in thy mercy The serious remembrance of Gods mercy maketh hope lift up the head so Jude 21. Looking for the mercy of the Lord Jesus unto eternal life There 's our best and strongest plea to the very last Therefore the Heirs of promise are called Rom. 9.23 Vessels of mercy Because from first to last they are filled up with mercy 2. The promise of God which cannot fail Titus 1.2 The hope of eternal life which God that cannot lie hath promised before the world began he promised it to Christ in the Covenant of Redemption and he hath promised it to us in the Covenant of Grace that before time this in time now God will not fail to do what he hath promised when he made the promise he meant to perform it For what need had God to court his creature into a false hope or to flatter him into a fools paradise to tell them of an happiness he never meant to give them and if he meant it is he not able to perform it Men break their word out of weakness they cannot do all that they would their will exceedeth their power Or out of imprudence they cannot foresee what may happen or out of levity and inconstancy for all men are lyars but none of these things can be imagined of God We have Gods Word and Oath Heb. 6.18 We have his Seal the spirit who hath wrought miracles without to confirm this hope and assâ—re the world Heb. 2.4 God also bearing them witness with signs and wonders and with divers miracles and gifts of the holy ghost Within preparing the hearts of the faithful for this blessed estate Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And giving them some beginnings of it as an earnest 2 Cor. 1.22 Who
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
giving all diligence add to your faith vertue and to vertue knowledg c. wherefore the rather brethren give all diligence to make your calling and election sure c. for if ye do these things ye shall never fall for we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Jesus Christ. The weightiest things lye by and are as if they were not sleepy reason is as none and the most important truths work not till consideration make them lively so for application what concerneth us not is passed over unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 After ye heard the word of truth the gospel of your salvation 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth salvation to our own doors and leaveth it upon our choice a plaister doth not heal at a distance till it be applied to the sore truths are too remote till we set the edg and point of them to our own hearts Now this Question in the Text relateth to all Three 1. It challengeth our faith What shall we say to these things Do we believe them and assent to them as certain verities The Apostle doth in effect demand what we can reply or say to these things The unbelieving dark and doubtful heart of man hath many things to say against divine truths let God say what he will the heart is ready to gainsay it yet 't is good to press our selves thoroughly with the light and evidence of truths to compel the heart to bring forth its objections and scruples if any mind to contradict have we any solid arguments to oppose truth wanteth its efficacy when 't is received with an half conviction and doubts smothered breed Atheism irreligion and gross negligence certainly the weighty truths of Christianity are so clear that the heart of man hath little or nothing to say against them therefore follow it to a full conviction doth any scruple yet remain in our minds 't is good thoroughly to sift things that they may appear in their proper lustre and evidence John 11.26 Believest thou this Pose your hearts 2. This question doth excite consideration or meditation We should not pass by comfortable and important truths with a few glancing and running thoughts 't is one part of the work of grace to hold our hearts upon them Acts 16.14 Whose heart the Lord opened that she attended to the things that were spoken Otherwise in seeing we see not and in hearing we hear not when we see and hear things in a crowd of other thoughts as when you tell a man of a business whose mind is taken up about other things no your minds must dwell upon these things till you are affected with them a full survey of the object sheweth us the worth of it What shall we say to these things That is what can be said more for our comfort and satisfaction Or what do we desire more How should we be satisfied with this felicity and love of the Ever-blessed God to his people 3. It awakeneth application to our selves that we may make use of these things for our own good Application is twofold direct or reflexive and the question may be explained with respect to both 1. Direct application As when we infer and bind our duty upon our selves from such principles as are laid down so What shall we say to these things That is what use shall we make of them Christianity is not a matter of speculation only but of practise therefore when we hear the truth of it enforced we must commune with our selves What doth this call for at our hands but serious diligence 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness The truths of the Gospel are not propounded that we may talk at an higher rate than others do but to live at an higher rate if I should be negligent indifferent careless What will become of me 2. Reflexive application is when we consider our state and course and judg of it by such general truths as are propounded to us direct application is by way of practical inference reflexive by way of discovery and to this sense may this question be interpreted What shall we say to these things Doth heart and practise agree with them Do I live answerable to these comforts and priviledges What am I one called and sanctified and one that continueth with patience in well doing upon the hope of eternal life 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye are reprobates If Christ be formed in his people is he formed in me Thus things must be brought home to the heart and laid to the conscience if we would make a profitable use of them USE is to awaken this self-communing To make our assent more strong our consideration more deep and serious and our application either by way of inference or discovery more close and pungent Do we assent Is this a truth to be lightly passed over If this be true what must I do Or what have I done Now this you should do upon these occasions 1. When you are tempted to unbelief There are some points which are remote from sense and cross the desires and lusts of sensual men and we either deny them or doubt of them or our hearts are full of prejudice against them and also the Devil doth inject thoughts of blasphemy or doubts about the world to come into the hearts of people especially in those that take Religion upon trust or are secretly false to that Religion they have received upon some evidence Now to prevent all this 't is good to commune with our selves that we may be well settled in the truth therefore see with what evidence the great things of the other world are represented unto us in the Word of God and what a just title they have to our firmest belief Faith will not be settled without serious thoughts and it soon withereth there where it hath not much depth of earth Matth. 13.5 6. No thoughts in the highway ground slight thoughts in the stony ground faith is a child of light and given upon certain grounds Luke 1.4 That thou mightest know the certainty of those things wherein thou hast been instructed and Acts 17.11 12. They searched the Scriptures whether those things were so Therefore many of them believed But presumption and slight credulity is a child of darkness the fruit of ignorance and incogitancy therefore 't is good in those truths that need it most to ask What say we to these things 2. When you are in danger
upon If we would enter into his peace we must take his yoke upon us and share with him in all conditions Secondly yea rather that is risen again When the Apostle saith yea rather there is some special thing in Christs Resurrection comparatively above his death which hath an influence upon our justification What is it What is the reason of this connection Was not Christs dying every way enough to free us from sin and from condemnation by sin Answer Yes but yet the visible evidence was by his Resurrection the Apostle saith 1 Cor. 15.17 If Christ be not risen then are you yet in your sins And again Rom. 4.25 He dyed for our offences and rose again for our justification Christs death would not have profited us if he had been swallowed up by it or still detained under the power of it More particularly 1. 'T is a proof of the truth of his person and office that he is the Son of God and the Saviour and Judge of the world and therefore usually by this argument the Apostles asserted the truth of the Gospel for they were witnesses of his Resurrection and 't is said 1 Pet. 1.21 God raised him from the dead that our faith and hope may be in God We would not have believed this foundation laid for the great blessings of the Gospel had we not so clear a proof That he is the Son of God is proved Rom. 1.4 Mightily declared to be the Son of God by his Resurrection from the dead So Acts 13.33 God hath raised up Jesus from the dead for it is written Thou art my Son this day have I begotten thee He was the Son of God from all eternity but then visibly declared to be so God did as it were by that one act own pronounce and publickly declare in the audience of all the world that Christ was his only begotten Son one in substance with him eternally And as the truth of his person so of his Office that he was the true Messiah that was to restore the lapsed estate of Mankind Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins This was the only sign he would give the Jews the sign of the Prophet Jonah Matth. 12.38 39 40. Master we would see a sign from thee But he answered and said unto them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Jonas for as Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth So elsewhere he speaketh of destroying the temple of his body and raising it up after three days John 2.19 So for his being the Judge of the world Acts 17.31 Whereof he hath given assurance to all men in that he raised him from the dead Namely that he is Lord and Judge so that by his Resurrection all the clouds about his person vanish The world have satisfaction enough if they will take it There lyeth this argument in the case If Christ had been an Impostor or false Prophet neither could he have raised up himself being a meer man nor would God have raised him up if he had been a meer deceiver nor could the Devil have raised him to life no more than make a man out of dead matter nor can we reply that Lazarus was raised up from the dead and so others and yet not the Sons of God nor Saviours and Judges of the world I Answer Christ dyed not a natural death but in the repute of man as a Malefactor by the hand of the Magistrate Lazarus and others did not give out themselves as the Saviours of the world as Christ did so the truth of his claim was manifested and made evident by the Resurrection God would not leave him in the power of death but raised him up and assumed him into glory Therefore it appeared the judgment passed on him was not right and that he was indeed what he gave out himself to be 2. It is a token of the acceptation of his purchase or a solemn acquittance a full discharge of Christ as our Mediator and Surety He dyed to pay our debts now the payment is fully made when the Surety is let out of prison Isa. 53.8 He was taken from prison and from judgment His Resurrection sheweth God hath received the death of Christ as a sufficient ransom for our sins The continuance of the payment shewed the imperfection of it 't is a kind of release Christ did not break prison but was brought forth Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus As the Apostles would not come out of prison till fetched out Acts 16.38 39. so here 3. He is in a capacity to convey life to others which if he had remained in a state of death he could not do John 14.19 Yet a little while and the world seeth me no more but ye see me beeause I live ye shall live also The life of believers is derived from the life of Christ without which it cannot subsist If he had been holden of death he had never been a fountain of grace or glory to us we have the merit of his humiliation and the power of his exaltation The Scripture putteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the latter Rom. 5.10 Much more being reconciled we shall be saved by his life meaning thereby his life in glory His death was for the Expiation of sin but the effectual application of it dependeth on his life so that the faith of sinners may comfortably rest on Christ as one raised and glorified 4. His Resurrection was his victory over death which is the wages of sin if Christ be risen from the dead then is sin conquered for the sting of death is sin Therefore his Resurrection declareth plainly that sin is done away and so 't is a pattern and pledge to assure us of the forgiveness of sins Thirdly his Exaltation at the right hand of God Who is even at the right hand of God This confirmeth all the other ends 1. The truth of Christs Dignity and Office John 16.10 Of righteousness because I go to my Father 2. The validity of Christs satisfaction for our Surety is not only got out of prison but preferred not only discharged but honoured and rewarded and appeareth in the presence of God Christ did in effect say to God as Judah the Patriarch did to Jacob concerning Benjamin Gen. 43.9 I will be surety for him thou shalt require him of me if I bring him not to thee and set him before thee let me never see thy face more but bear the blame for ever So Christ undertaketh to be responsible for these poor creâ—tures What they owe put upon my score as Paul said to Onesimus 3. That he is in a full capacity to
'T is the property of love to long to be with Christ which is better for us Phil. 1.23 therefore we should be content to have the prison-door opened that those who have desired and longed to be with Christ may be admitted into his immediate presence and let out into liberty and joy 3. Hope We expect within a little while to have our desires accomplished Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life Will a soul that is at Heaven gate lose all that he hath waited for because the entrance is troublesome As those that are going to a Mask or Show when they come where it is exhibited must croud and will venture hard for what they hope to see now God will have graces tryed with difficulties the Crown of Victorry is not set on our heads if we fight not 4. Reason 'T is necessary to have this preparation of heart that we may the better deny other things Life is that which maketh us capable of all the contentments of the flesh and pleasures of the world and maketh them valuable to us now this is a blow at the root we are prepared for mortification when we can deny life its self we can deny all the appendages of life Therefore so much of Christianity being exercised in self-denial our Lord would have us once for all bring our selves to the highest point that we may do other things the more easily The Apostle's bonds and afflictions did not move him because he did not count his life dear to him Acts 20.24 And certainly a man is never dead to the world and the interests of the Animal life till he be dead to life its self and is willing to part with it when God pleaseth 5. This life must be quitted now God will have it quitted in obedience for things of meer necessity have no moral worth in them Now 't is a mighty help to die willingly and comfortably when we can once lay life at Christs feet USE To inform us 1. That Christianity wholly draweth us to another world for life its self is one of the interests that must be hazarded for Christs sake 1 Cor. 15.19 If in this life only we had hope we were of all men most miserable Christ would never profelite us to a Religion that should make us miserable now it would do so if only our happiness were in this life for it requireth us not only to deny the conveniences of life but life its self 2. Those that take Gods Word for the other world must expect to have the strength of their faith and love tryed all along this hath been Gods way God would not confirm Adam in innocency before he had let loose a tryal upon him wherein he failing brought misery upon himself and his posterity after the breach the Father of the faithful is tryed Gen. 22.1 with Heb. 11.17 By faith Abraham whâ—n he was tryed And still God continueth the same course to all believers Jam. 1.12 Blessed is he that endureth temptations for when he is tryed he shall reâ—eive a crown of life In the primitive times their Baptism was a presage of their slaughter 3. Those that expect to be tryed had need to be well prepared by a due knowledg of the cause and foresight of and resolution against all known dangers 1. By a due knowledg of their cause that it may be sure it can be said for Gods sake The cause is sometimes more clear and unquestionable as when it is for a great essential point and there our courage should be more clear for then there can be no doubt in the mind whether the cause be good or not and then all the comforts of Christianity do fall upon the soul directly and with great power and efficacy or else more dark when 't is for a particular truth or duty First it may be for the profession of a particular truth which we are to own in its season for we must be established in the present truth 2 Pet. 1.12 What is the present truth the Godly-wise will soon discern Whoever compiled the Creed yet the observation is in a great measure good that the controversies that have hapned in the Church have succeeded according to the method and order of the Articles therein contained The controversie with the Heathen was about the one only and true God with the Jews and afterwards with the Pseudo Christians about Christ his Person Natures Offices States then about the Holy Ghost his Personality and Operations in converting the elect Then about the Church Now in all such controverted truthâ— we must shew the same zeal the faithful did in former ages But to return tho it be out for a particular truth yet we must shew our fidelity to Christ For tâ—â—n we have an occasion to shew that our hearts be true to God and very sincere wâ—â—n we are willing to suffer any thing from man rather than renounce the smallest truths oâ— Goâ— for tho the matters for which we suffer be not great yet sinceriâ—y is a great point and tho profession thus be sorborn and of exceeding great moment to our peace in some points yet we can do nothing against the truth 2 Cor. 13.8 I am not bounâ— always to profess in lesser things yet if they will bind me against it I am to endure all manner of displeasures rather than yeild to the lusts and wills of men Eating of swines flâ—sh was no great matter but when they would compel them to it in affront to Gods institution Contempt of God is a great matter Heb. 11.25 36 37. I say the more of this because men are apt to translate the scene of their duty to former times or forreign plâ—ces if to turn Infidels and Turks as the Jews if they had lived in the Propheâ—s days Matth. 23.30 If we had been in our fathers days we would not have been partakers with them in the blood of the prophets How doth God try thee in thine own Age Secondly for particular duties as well as particular truths In the general there is less controversie about the Commandments than about the Creed the Agenda of Christianity are more evident by the light of Nature than the Credenda Yet because the Commandments are general and humane light is imperfect about the application as the Heathens were right in generals but became vain Rom. 1.20 21. Yet in particular duties we must not be wanting for that is a sincere heart that will run the greatest hazzards rather than commit the smallest sin or omit the smallest duty when it is a duty and I am called to perform it in omission there is a greater latitude than in commission for affirmativa non ligant ad semper In the general he that suffereth for a Commandment is as acceptable with God as he that suffereth for an Article of Faith tho the cause for which we suffer be civil yet obedience to God is concerned in it as if a man suffer
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
them that do well and evil with them that do evil That every man should reap according to what he hath sown Therefore those whom Christ will receive into Everlasting life must appear faithful and obedient for then God will judge the world in righteousness Acts 17.31 Now in patience towards the wicked now by way of exercise and tryal of his people 2. The certainty of the Event The hour is coming John 5.28 That there is such a time coming he ill deserveth the name of a Christian who maketh any Question of it But because many live as if they shall never be called to an account I shall evidence that certainly we shall appear both by natural Light and Scripture 1. Let the evidence of Reason be heard so far as it will go Reason sheweth that it may be and argueth 1. From the nature of God There is a God That God is just and 't is agreeable to his justice that it should be well with them that do well and ill with them that do evil These are principles out of dispute and foundations in the structure and building of the Christian Faith Here the best suffer most and are exercised with poverty disgrace scorn and all manner of persecutions and the wicked live a life of pomp and ease how shall we reconcile these things with the notions which we have of God and his Providence No satisfactory account can be given but this The wicked are reserved to future punishment and the Godly to future reward Here the goodness of God towards the good and the justice of God towards the wicked is not enough manifested therefore there is a day when his Judgment shall be brought to light and his different respect to good and bad made more Conspicuous 2. From the providence of God There are many Judgments which are pledges of the general Judgment that at length God will Judge the whole world for sin As the drowning of the Old World the burning of Sodom the destruction of Jerusalem these are as a warning to all for 't is said Jude 7. these are set forth as a warning to all that should live ungodly God is the same still Gal. 3.20 God is one that is in one mind of punishing the wicked without variation and change he hateth the sins of one as well as of another If he would not put up the iniquities of the Old World he will not put up the iniquities of the New if he punished the iniquities of Sodom he will punish the iniquities of others who sinned in like manner God is not grown more indulgent to sin than he was before though it be not now there will be a time when he will call them to a reckoning In every Age he keepeth a petty Sessions but then will be the general Assizes When man first sinned God did not immediately execute the Sentence of his Law upon him but giveth him time of Repentance till he dieth As he giveth every man time and space so he giveth all the World for he would not have all the World to be born at once and die at once but to live in several successions of Ages from Father to Son throughout divers generations till we come to that Period which his Providence hath fixed Now as he reckoned with every man particularly at his death so with all the World at the end of time Particular Judgments shew that God is not asleep or unmindful of humane Affairs but the general Judgment is deferred till then 3. From the Feelings of Conscience After sin men are troubled though there be none about them in the World to call them to an account or though the fact be done so secretly that it is not liable to an humane Tribunal Nature is sensible that there is an higher Judgment that Divine Justice must have a solemn Triumph Conscience is afraid of it Heathens are sensible of such a thing Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death Foelix trembled at the mention of it which sheweth there is an easie reception of such a Truth Acts 24.25 There is an hidden fear in the Consciences of all men which is soon revived and awakened by the Thoughts of this Truth Every guilty person is more or less held in the Chains of darkness which sheweth how easily this Truth can insinuate it self into a rational mind 2. Faith sheweth that it shall be The light of Faith is more certain and more distinct 'T is more certain for it buildeth upon a Divine Testimony which is more infallible than the ghesses of Reason And 't is more distinct for Nature could never find out the circumstances of that day as by whom this Judgment shall be managed and in what manner that God hath appointed one Man by whom he will judg the World in Righteousness that he shall come in the glory of his Father and all the holy Angels with him Faith concludeth this certainty 1. From that Revelation which God hath made in his Word Matth. 13.49 50. So shall it be at the end of the World the Angels shall come forth and sever the wicked from among the just and shall cast them into the Furnace of Fire there shall be weeping and gnashing of Teeth Joh. 5.28 29. The hour is coming in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that done evil unto the resurrection of damnation Heb. 9.27 And it is appointed unto men once to die and after this the Judgment Rom. 14.12 So then every one of us shall give an account of himself to God Matth. 12.36 37. But I say unto you that every idle word that men shall speak they shall give account thereof in the day of Judgment For by thy words thou shalt be justified and by thy words thou shalt be condemned Rev. 20.12 And I saw the dead small and great stand before God and the Books were opened and another Book was opened which is the Book of Life and the dead were judged out of those things which were written in the Books according to their works And in many other places for this being a necessary Truth is more plentifully revealed than others of lesser importance This was the great Promise ever kept afoot in the Church Scoffers took notice of it saying Where is the Promise of his coming The Apostle Jude intimateth the Ancient Promise of it Jude v. 14. And Enoch also the seventh Son from Adam prophesied of these things saying Behold the Lord cometh with ten thousands of his Saints And it hath been revived in all Ages by Moses and David and Daniel and Joel Zechary and Malachi and more clearly by Christ himself and his Apostles every where Now we may reason that hath God been faithful in all things will not fail at last he hath ever stood to his Word when more unlikely things have been
loss is the peoples they have the Crown of faithfulness if not of fruitfulness The Crown of fruitfulness is spoken of 1 Thes. 3.19 20. What is our hope or joy or Crown of rejoicing Are not even ye in the presence of the Lord Jesus Christ at his coming For ye are our Glory and joy The Thessalonians were a good people famous for their proficiency in the Faith and endurance of Persecutions and this was Pauls Crown who had begotten them to Christ in the day of doom Now when they give up their account not with joy but grief that 's not unprofitable to the Ministers but to the people 't is unprofitable It may be good unto the Ministers who have been faithful but not to the people who have been disobedient 7. Every individual person all and every one must appear See Matth. 25. v. 33. Serm. 3. Well then since there is such a day let it be our care to approve our hearts and lives to God SERMON XIV 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. THirdly I come to speak of the Judge who shall be the Judge And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgment seat of Christ. For the evidencing of this I shall enquire 1. Why this honour is devolved and put upon the Second Person 2. Shew in what Nature he shall judg the World whether as God or man or both First how Christ comes to be the World's Judge and with what conveniency and agreeableness to Reason this honour is put upon him To a Judge there belongs these four things Wisdom Justice Power and Authority 1. Wisdom and understanding by which he is able to Judge of all persons and causes that come before him according to the Rules and Laws by which the Judgment is to proceed No man can give sentence in a cause where he hath not skill as to matter of Right or sufficient evidence or knowledge as to matter of Fact And therefore in ordinary Judicatures a prudent and discerning person is chosen for Judge one that knows what 's Right and what 's Law and that goes upon the evidence that is brought upon the matter of Fact 2. Justice is required or a constant and unbyast will to determine and pass sentence ex aequo bono according as right and truth shall require He that gives wrong judgment because he does not accurately understand the matter is imprudent which in hiâ— station is a great fault but he that understands the matter yet being byass'd by perverse affections and aims gives wrong Judgment in a cause brought before him he is not only imprudent but unjust and that 's the highest wickedness the most impious and flagitious 3. Power is necessary that he may compel the Parties judged to stand to his judgment and the offenders may receive their due punishment for otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn pageantry a meer personating or acting of a part if there be not power to back the sentence and bring the Persons to the Tribunal that accordingly it may be executed upon them 4. There 's required Authority for otherwise if a man should obtrude himself of his own accord we may say to him as they to Lot Who made thee a Judge over us If by force he should assume this to himself or have a pretence of right I may decline and shift his Tribunal and appeal from him Certainly he that Rewards must be Superior and much more he that punisheth for he that punisheth another brings some notable evil detriment and damage upon him but to do that to another unless we have right to it is a high degree of Injustice Now Wisdom and Justice and Power and Authority do all concur in the Case For these things as they are necessary in all Judicial proceedings between man and man much more in this great and solemn transaction of the last Judgment which will be the greatest that ever was both in respect of the Persons Judged High and Low Rich and Poor Prince and Subject in respect of the Causes to be Judged the whole business of the World for 6000 years or thereabouts and in respect of the Retributions that shall ensue This Judgment the punishments and rewards in the highest degree the highest punishment that ever was inflicted and the highest reward that ever was distributed and that infinite and everlasting Therefore there must be a Judge that hath an exact knowledge knowing not only the Laws but all Persons and Causes That all things should be naked and open to him with whom we have to do Heb 4.13 Such a Judge who knows the thoughts of our hearts 1 John 3.20 And can proceed upon sufficient evidence against every one that comes before him Again he must be exceeding just without the least spot and blemish of wrong dealing for otherwise he cannot sustain his office if he be not immutably just See how the Judge of the World is described Gen. 18.25 Shall not the Judge of all the World do right So when something was spoken which seemed to blemish the Justice of God the Apostle faith Rom. 3.5 6. Is God unrighteous How then shall he Judge the world That were impossible Judgment may be put into a persons hands that possibly may be unrighteous But it cannot be that the universal and final Judgment of all the world should be committed to him that hath or can do any thing that is unlawful amiss Again power is necessary To summon the offenders to gather up the dead from all the places of their dispersion to give every dust it s own body and make them appear and stand to the Judgment which he will award without hope of escaping or resisting That Power is very necessary will easily appear because the offenders are so many and are scattered to and fro some in the Sea some in the Earth some buryed in the bodies of wild Beasts multitudes in the maws of Fishes It must be a mighty power that can give every one his own body again If it were possible they would fain decline the Tribunal and hide themselves from the throne of the Lamb Rev. 6.16 But it cannot be And Authority is necessary also which is a right to govern and to dispose of the persons Judged which being all the World it belongs only to the universal King it must be such a person that made all things that preserves all things that governs and disposes of all things for his own glory Legislation and execution both belong to the same power Judgment is part of Government Laws are but shadows if no Execution follow And therefore let us come particularly and see how all this belongs to Christ that he is the only wise God and he is the just God that cannot err That he is the mighty God whose hand none can escape And
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
satisfactory to his Fathers Justice and expiatory of our sins The two solemn notions of Christs death are Ransom and Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all And Eph. 5.2 And hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour And this Ransom and Sacrifice was paid with respect to the curse of the Law to free us from the penalty of the old Covenant 4thly Upon this Death Christ hath acquired a new right of Dominion and Empire over the World To be their Lord and Saviour to rule them and save them upon his own terms Rom. 14.9 For this end Christ both died and rose again and revived that he might be Lord of dead and living So Phil. 2.8 9 10 11. He became obedient unto Death even the Death of the Cross wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father God hath made this God-man the supream Prince of his Church and given him all power in Heaven and Earth that all rational creatures should pay him all manner of Subjection and acknowledgement and his doctrine and faith be embraced by all Nations in the World 5thly Our Redeemer being possessed of this Lordship and Dominion hath made a new law of grace which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind unto the grace and favour of God by offering and granting them their free Pardon Justification Adoption and right to glory to all that will sincerely repent and believe in him But sentencing them anew to death that will not That this is the Sum of the Gospel appeareth in many places of Scripture Mark 16. â—6 He that believeth and is baptized shall be saved but he that believeth not shall be damned And Job 3.16 17 18 19. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already Because he haâ—h not believed in the name of the only begotten Son of God c. 6thly This repenting and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us and to give up our selves to God by him An assent to the truth of the Gospel there must be for the general faith goeth before the particular A belief of the Gospel before our commerce with Christ. This assent must produce acceptance because the Gospel is an offer of a Blessedness suitable to our necessities and desires and our great work is receiving Christ. John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his name A broken hearted acceptance it is because Christ and his benefits are a free gift to us and we come to accept this grace as condemned sinners with confession of our undeservings and ill deservings with confession that eternal wrath might justly be our portion For God lets none go out of the first covenant till they have subscribed to the Justice of it felt sin and know what is the smart of it And then a thankful acceptance it is For so great a benefit as pardon and life should not be entertained but with a grateful consent and a deep sense of his love who doth so freely save us Surely Christ cannot should not be received into the heart without an hearty welcom and cordial embracings And 't is a fiducial consent such as is joined with some confidence For there is confidence or trust in the nature of faith and cannot be separated from it and without it we are not satisfied with the truth of the offer nor cannot depend upon Gods word Eph. 1.13 And this is joined with a giving up our selves to him or to God by him For he is our Soveraign and Lord as well as our Saviour Col. 2.6 Acts 5.31 Him hath God exalted to be a Prince and Saviour for to give repentance to Israel and forgiveness of sins 2 Pet. 3.2 The Apostles of our Lord and Saviour And we must be contented to be conducted to the unseen glory in his own way Besides in this remedying law of grace he cometh to us as the Physician of our Souls and we must own him as such and rest upon his skill and suffer him to apply his sharpest plaisiers and take his bitterest Medicines which are most ingrateful to flesh and blood Lastly 'T is a return to God to injoy please and glorify him which is our main business and therefore we must yield up our selves to the Lord with an hearty consent of subjection to be guided ruled and ordered by him 7thly All those that repent and believe have Remission and Justification by Christs Satisfaction and Merit given to them So that they are become acceptable and pleasing unto God For Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 And God having by a sin offering condemned sin in the flesh the Righteousness of the Law is fulfilled in us That is such a Righteousness as satisfieth the Law so that we shall be able to stand in the Judgment which without we could not Psal. 130.3 4. If thou Lord shouldst mark Iniquities Oh Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be Justified But why Upon a twofold account You have a Righteousness to plead to exempt you from the penalties of the Law And you have the conditions of the new Covenant to plead to intitle you to the privileges of the Gospel Christs merits and satisfaction as a sinner impleaded and faith and repentance as the condition VSE 1. Let us propound this to our faith That Christ was made sin for us that we might be the Righteousness 〈…〉 'T was agreed between the Father and the Son that if he would be sin 〈…〉 for sin we should be made free from sin and death and live by him See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand By this one offering Christ 〈…〉 as much honour to God as our sin took from him And therefore now justice being satisfied grace hath a free course Therefore this should comfort us against the guilt of sin Christs sacrifice is sufficiently expiatory
should suspect this Faith and think it a fond Credulity is a wonder indeed 2. But a greater Wonder by far is it that any should embrace the Christian Faith and yet live sinfully That they should Believe as Christians and yet Live as Atheists You cannot drive a dull Ass into the Fire that is kindled before him Surely in vain is the Net spread in the sight of any Bird. How can men believe Eternal Torments and yet with so much boldness and easiness run into the sins that do deserve them Many times they are not compelled by any Terror nor asked by any Tempter nor invited by any Temptation but of their own accord seek out Occasions of their Ruine On the other side Can a Man believe Heaven and do nothing for it If we know that it will not be lost Labour there is all the reason we should not grudge at it 2. Seriously consider of these things The Scripture every where calleth for Consideration Psal. 50.22 Consider this ye that forget God Isa. 1.3 My People will not consider Many that have Faith do not set it a-work by lively Thoughts Knowledge is asleep and differeth little from Ignorance and Oblivion till Consideration awaken it If we were at leisure to think of Eternity it would do us good to think of this double Motive That every man must be judged to everlasting Joy or everlasting Torment These things are propounded for our Benefit and Instruction We are guarded on both sides We have the Bridle of Fear and the Spur of Hope If God had only terrifyed us from Sin by mentioning unexpressible Pains and Horrours we might be frighted and stand at a distance from it But when we have such Encouragements to good and God propoundeth such unspeakable Joyes this should quicken our Diligence If God had only promised Heaven and threatned no Hell wicked men would count it no great matter to lose Heaven provided that they might be Annihilated but seeing there is both and both for ever shall we be cold and dead We are undone for ever if wicked Blessed for ever if Godly What should we not doe that we may be everlastingly Blessed and avoid Everlasting Misery Well then let this be considered by us seriously and often and deeply That everlasting Woe and Weal is in the Case Meat well chewed nourisheth the more but being swallowed whole breedeth Crudities So when we swallow Truths without rumination or Consideration we do not feel the Virtue of them They do not excite our diligence nor break the force of Temptations O that they were wise that they understood this that they would consider their latter end Deut. 32.29 I have read of a Prodigal Prince that when he had given away a huge sum of Money they laid all the Money into 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 it is good for us to consider what we lose in losing Eternity what we part with for these vile and perishing things A TABLE OF THE Principal Matters contained in the SERMONS on the 25 th of MATTHEW A. ABsence or long tarrying of Christ a Reason of the Worlds security Page Page 25 Acceptance of Christ what a kind of Acceptance is required Page 57 Account future the Certainty of it Page 99 What a kinad of Account we must make Page 102 This Account must be personal Page 102 And particular and exact Page 102 The Impartiality of this Account Page 102 We are alwayes to live as those that must give an Account Page 102 The Profit of calling our selves to an Account every day Page 103 Accusation Iustification opposed to Accusation Page 170 Twofold Accusation brought against us and how we are justified from it Page 175 Angels why they attend Christ at the day of Iudgment Page 152 Whether good Angels shall be judged Page 152 Evil Angels shall be judged Page 152 Ascension Christ at Anscension gave Gifts to men and why Page 84 85 Assent of Faith built on divine Testimony Page 5 The Adjuncts of it Page 6 Attendants of Christ at his second coming Vid. Angels Page 152 Authority of Christ to judge the World Page 145 B. BEgin we should begin with God betimes and why Page 67 68 The advantage of this Page 68 Blessed this term being given to the Saints at Iudgment-day what it signifies Page 167 Blessed of my Father what it signifies Page 168 Brethren who are Christ's Brethren Page 186 What a kind of Priviledge this is Page 187 Christ calls not his Disciples Brethren till after his Resurrection and why Page 187 The Condescention of Christ in calling the meanest of his People his Brethren 187 C. CHarity the advantage that comes by being charitable Page 189 Motives to exhort to Charity Page 190 Works of Charity done in Faith are of great consequence Page 181 Christ how said to live in us Page 12 Christian Faith a wonder that any should reject it Page 136 214 A wonder that any should embrace it and live sinfully Page 136 214 The Reasons of the latter Page 137 Come ye Blessed what it signifies Page 168 Comfort cannot be maintained without good works Page 180 Coming second of Christ his first coming and second coming compared Page 150 Not to be doubted Page 39 Faith saith he will come and whence Faith argueth Page 34 Reason saith he may come and whence Reason argueth Page 32 Why delayed so long Page 36 98 The delay of Christ's coming should not make us deny or doubt it Page 99 The time of Christs coming at Midnight what it signifies Page 37 Why the time of Christs coming uncertain Page 37 What the Cry before Christ's coming was Page 37 The manner of Christs coming Page 44 What Christs coming in his Glory and in the Glory of the Father signifies Page 142 Why Christ must come in his Glory Page 146 150 Some foregoing appearances of Christs coming that give a taste of this Glory Page 149 The Attendants of Christ at his Coming Page 152 Christs work at his Coming Page 44 149 Why Christs coming called a Consummation of the Marriage between him and Believers Vid. Marriage-Union Page 59 Why Christ at his Second Coming is called the Son of Man Page 141 The Faithful prepare for Christs Coming Page 40 Motives to prepare for it Page 9 How the Scripture presseth this Preparation in us Page 40 Christs coming to be desired and longed for and why Page 39 To be improved and how Page 38 40 Coming to Christ Motives to come to Christ. Page 202 Common work of Grace not to be rested in Page 20 May go far as to Faith Hope and Charity Page 5 Not likely to hold out and why Page 8 Not enough to qualifie for Heaven Page 8 They that have common Grace ought to use iâ— for the gaining more grace Page 128 Whether a man can by the use of common grace obtain special grace Page 128 Communion of
thee naked as in the day wherein thou wast born 'T is not meant that God would take away their apparel but deprive them of his Spiritual favours leave them as he found them at their first birth and then how miserable were they Well then in its self 't is shameful and maketh us odious and abominable to God To flye from him to shun his presence as Adam when he sinned found himself naked and ran away from God to the Bushes Gen. 3.7 So all naturally lye before God as deformed sinners have naked and loathsome Souls though the Body should be clad with gorgeous Robes 2dly We being naked our great business is to get a Garment wherewith to cover our nakedness that our shame may not appear Rev. 2.17 18. Thou art poor and blind and miserable and naked I Counsel thee to buy of me white Raiment that thou mayest be Clothed Our business is to be traffiquing with Christ about Garments of Salvation how to get our sins covered with such a covering as will hide them from the sight of God This is our business if we would not have God dreadful but amiable Adam when he found himself naked was looking out for a covering But he could find out nothing but a few fig leaves till the Lord made him Coats of Skins possibly of those beasts which were offered in sacrifice for the news of the seed of the woman or the first tydings of the Messiah who should come to redeem the world was then imediately made known to him and Sacrifice appointed to signify and prefigure it 3dly There are no Garments of Salvation to be had but from Christ alone no way else found out to cover our nakedness Therefore we are said to put on Christ Gal. 3.27 Rom. 13.11 Put on the Lord Jesus So that then we are not found naked but Clothed with Christ who alone can cover our loathsome nakedness and render us acceptable to God As Hester had Garments out of the Kings Ward-robe so the Church hath granted unto her by the Kings gift and allowance fine Linnen which is the Righteousness of the Saints Rev. 19.8 Whatever the Instruments be yet Christ saith I will give thee change of Raiment Zech. 2.4 Alas our own Righteousness is as filthy rags and will never cover our nakedness our best Robes need to be washed in the Lambs Blood or there is no appearing before God with any comfort and confidence 3dly Why none but they can groan and desire earnestly to be Cloathed upon with the House which is from Heaven 1. None but they are in a state or have a right to enjoy it the change of an earthly estate into an Heavenly one requireth first as a necessary foregoing Condition that we should be in this world Clothed with Christs Righteousness and regenerated and sanctified by his Spirit and Glorifie God by new obedience For Corruption cannot inherit incorruption and none but new Creatures shall inherit the new Jerusalem And good works are the way to the Crown c. Well then none but they are got ready and so are in a Conditon desirously to expect this Glory The Soul being Conscious to its self of having this true qualification doth more comfortably expect and desire and groan for immortality 'T is but a small part of lost mankind who shall injoy this Blessedness for the flock to whom the Father will give the Kingdom is but a little flock And these are such as are Justified and Sanctified They that are destitute of Righteousness cannot look God in the Face much less desire his presence Surely a man must be born again before he can enter into the Kingdom of God Joh 3.3 5. 2dly None have a right temper of heart to incline them to it but those that are Cloathed A man is ashamed to be seen in his nakedness especially before his Superiors but being Clothed cometh forth with confidence So here guilt and sin breed a shyness of God but pardon and sanctification give an Holy boldness Joh. 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming So 1 Joh 4.17 That we may have boldness at the day of Judgment because as he is so are we in the world Be justified be Sanctified and walk as Christ walked and why should you be afraid to appear in his presence Whereas others are ashamed to be seen by him Shame is properly a fear of a rebuke a reproof from the Judge of the world is the greatest rebuke of all Now what maketh the Saints so bold and allayeth their fear and shame since they are Conscious to themselves of many infirmities Answ. Their nakedness is covered they have white raiment cast upon them that all their defects and infirmities are hidden More particularly 1. That which is the matter and cause of fear and shame is removed That which makes a man afraid is guilt and sin which sometimes is represented under the notion of filthiness and sometimes of nakedness Now this filthiness is washed away by the Blood of Christ This nakedness is covered by the Righteousness of Christ. They have put on Christ and are invested with his Righteousness Rom. 8.1 2dly The ground of our boldness is laid so that we may have a comfortable expectation of Everlasting Blessedness 1. The Justified and Sanctified are at peace with God Rom. 5.1 Being Justified by Faith we have peace with God through our Lord-Jesus Christ. And for Sanctification Gal. 6.16 And as man as walk according to this Rule peace be on them and mercy and upon the Israel of God Our great business is to be found of God at peace in a state of amity at the last day 2 Pet. 3.14 Since ye look for such things be the diligent that may be found of him in peace and without spot and blame The great end of all diligence is to be found of him in peace and there is no way to be so but to be without spot and blame without spot relateth to the Soul without blame to the Conversation The great business then wherein a Christian is to be exercised is in the getting off our â—inful spots and in putting off our filthy Garments that we may be Clothed with change of Raiment Certainly much sweet peace and quietness is found in their Spirits who make it their serious work to have the guilt of sin washed away by the application of the Blood of Jesus and their filthy natures changed by the power of his Spirit On the Contrary others lye under much unquietness and bitter anxiety who are still under the burden of unpardoned guilt and unrenewed nature These are not at peace with God 2dly They have a Conscience witnessing of their sincerity though they have many failings And the Testimony of Conscience giveth great boldness and confidence 2 Cor. 1.12 1 Joh. 3.21 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts
before him Conscience is privy to their constant uniform self denying obedience and this Testimony is of greatest stead to them at the last Isa. 38.3 Remember Lord how I have walked before thee in truth and with a perfect Heart He dareth appeal in a dying hour for his sincerity and care to please him A good or a bad Conscience is the beginning of Heaven or Hell The checks of an accusing Conscience are the first bitings of the worm that never dyeth And the approbation of a sincere Conscience a preface of the Joy of the Blessed 3dly They know it shall go well with them in that day There are two causes of fear and shame knowing for certain that it shall go ill with us or not knowing it shall go well with us Now they that are under any of these Conditions cannot groan cannot desire a change of state Did you ever know a guilty malefactor long for the Judges appearance and send to him to hasten his coming Indeed those who are confident it shall go well with them they desire the Assizes and are weary of lying in prison and long to be delivered Now those that are absolved from guilt and have sin weakned in their Hearts they know it shall go well with them in the other world Partly by the promise of God who hath assured the Justified and the Sanctified of an Heavenly Inheritance That 's the drift of the whole Gospel For to this end Christ dyed that he might first reconcile them to God and then present them holy and unblameable and irreproveable in his sight Col. 1.21 First sanctifie and cleanse them from the stain and guilt of sin and then present them to himself Clothe them with the fine Linnen which is the Righteousness of the saints Eph. 5.26 27. The Justified and Sanctified may draw near to God in Heavenly Glory Partly by the earnest of the Spirit in their Hearts Eph. 1.13 14. 2 Cor. 1.21 22. Sealing up to them their own Interest to the promise or their right to the Heavenly Inheritance and that in due time they shall possess it Use Is to press us to get ready and to be Clothed that we may with comfort expect and long for the day of our translation The first motive is in the word found 'T is often used with respect to the day of Judgment Found naked And in 2 Pet. 3.14 Matth. 24 46. Blessed is that Servant whom when his Lord cometh he shall find so doing 't is a Blessed thing for a servant to be found at his work So Phil. 3.9 That I may be found in him not having my own Righteousness which alludeth to the day of our general or particular doom Now this word implieth three things 1. That there will be an exact search and scrutiny after every one of us Wrath maketh inquisition for sinners and every man will be found out naked or Clothed There is no hiding in the throng of mankind In a particular Judgement God said he would search Jerusalem with Candles Zeph. 1.12 Drag sinners out of their lurking holes Much more in the general Judgment we shall be found 2dly The word found intimateth a surprize God may break in upon us sooner than we are aware of as usually he cometh to the greatest part of mankind unthought of unexpected 2 Pet. 3.10 The day of the Lord will come as a Thief in the night They do not look for such a day or not prepare for it but are found by it 3dly We remain in the state wherein we are found They that are found naked at their Death shall remain naked to all Eternity There is no change of Condition in the other world as Death leaveth us Judgment findeth us Luke 2.14 On earth peace Now you may be reconciled to God you may agree with your Adversary quickly while you are yet in the way But in the other world Men are in Termino in their final Condition Well then gather up this first motive escape the knowledge of God you cannot You will be found to be what you are Naked or Clothed And you may be sought after and found sooner then you are aware And when Christ hath found you in an unprepared Condition what will you do How will your naked trembling Soul dread to depart out of the Body into an unknown world Secondly My next motive shall be from the words Naked and Clothed Other qualifications than Christs renewing and reconciling grace will not serve the turn 'T is sin which rendreth us odious to God 'T is sin that keepeth us out of Heaven 't is sin that makes us uncomfortable in our selves and hinders our own Joy and peace The Condition of one that is yet in his sins is represented by nakedness upon a Twofold Reason Because it rendreth us loathsome to God and ashamed of our selves Well then will you be naked remain in your natural deformity how then can you appear before the bar of your Judge or look God in the face with any confidence Joseph washed himself and changed his garments when he was to appear before Pharaoh And is there not a greater reverence due to God Oh! Therefore since you are blind and miserable and naked get Clothing That is get the spots of sin washed off by the frequent application of the Blood of Christ your polluted natures changed by the Spirit of Christ. This is the Clothing which must render you acceptable to God and will make you comfortable in your selves so that you will not shun his presence but desire it 'T is said of the Spouse Psal. 45.14 15. Her Clothing is of wrought Gold she shall be brought unto the King in raiment of needle work and then with gladness and rejoicing shall she be brought into the Kings Palace The more we get rid of sin and are beautified with holiness the more amiable and lovely in his Eyes And because of likeness and suitableness the more we delight to come to him yea the more we shall long to be admitted not only to present Communion but to constant habitation with him and when we are brought into the presence of God 't will be a welcome day to us at the death of every particular Saint or at the day of our Lords second coming when we shall have no imperfection spot or wrinckle or want of any thing which may perfect our Glory Then we shall put on immortality and incorruption and this Body of flesh shall be like to Christs Glorious Body and then there will be great rejoicing Oh then see that you be Clothed What must we do That we may not be found naked but Clothed 1. We must humbly seek Reconciliation with God by Christ when the Prodigal came humbled himself to his Father presently Luke 15.22 Bring â—orth the best Robe put it on him Then his nakedness is covered with the Robe of Christs Righteousness and the poor penitent believer is received into Gods Family and injoys all the Priviledges thereof and