he is resolved to say I am his that is the fitter Argument with God With our own Souls in our own Straits plead He is mine Psal. 42.11 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him who is the Health of my Countenance and my God but in Prayer plead I am his though you cannot plead his Choice plead your own Resignation Consider it is a forcible Argument Every one will provide for his own He is worse then an Infidel who will not provide for his own especially those of his own Houshold It is a comfortable Argument When we cannot speak of our Works we may speak of our Interest Lord I am a Sinner but I am thine I am a poor Wretch but I am one that would not be his own unless I am thine Oh but says the poor Soul If I could say that I am thine one that belongeth to the Purposes of thy Grace there were some Comfort Answ. It is sweet when we can say mutually I am my Beloved's and my Beloved is mine But are you not willing to chuse him though you cannot say he hath chosen you The choice of our Portion discovereth our Interest Canst thou in truth of Heart say Lord I have none in Heaven but thee none upon Earth that I desire in comparison of thee Psal. 73.25 If you can in the sincerity of your Hearts call God to witness this it is sweet Though thou canst not apply Christ canst thou resign thy self then we have the Fruit of Election though we have not the Sense of it God certainly hath chosen us when by the Work of his Grace he maketh us chuse him Fallen Man is not dainty in his choice till a Work of Grace passeth upon him he turneth from the Creator to the Creature he saith to the World Would to God thou wert mine to Riches Honours Pomp would thou wert mine Happy is the People that are in such a Case It is Grace turneth us from the Creature back again to God God is our Portion because we are his God cannot refuse that Heart which he hath thus drawn to himself 2. Observe again That none are given to Christ but those that were first the Father's Thine they were he had chosen them in the Purposes of his Grace and disposed them into Christ's Hands Thine by Election mine by Special Donation The Acts of the three Persons are commensurable of the same Sphere and Latitude those whom the Father chuseth the Son redeemeth and the Spirit sanctifieth The Father loveth none but those that are given to Christ and Christ taketh charge of none but those that are loved of the Father Your Election will be known by your Interest in Christ and your Interest in Christ by the Sanctification of the Spirit All God's Flock are put into Christ's Hands and Christ leaveth them to the care of the Spirit that they may be enlightned and sanctified In looking after the Comfort of Election you must first look inward to the Work of the Spirit on your Hearts then outward to the Work of Christ on the Cross then upward to the Heart of the Father in Heaven 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. There is a Chain of Salvation the Beginning is from the Father the Dispensation through the Son the Application by the Spirit all cometh from God and is conveyed to us through Christ by the Spirit Secondly The Father's Act about Believers Thou gavest me them How are they given to Christ Things are given to Christ two ways by way of Reward or by way of Charge 1. By way of Reward So all Nations are given to him by way of Reward Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession He is Lord of all Acts 10.36 even of the Devils All Flesh are thus given to him to be ruled by him This Donation is very large and comprizeth Elect and Reprobates all Nations are Christ's Heritage in this sence as well as the Church All Power in Heaven and in Earth is given to him to dispose of Elect and Reprobates according to his own Pleasure Only in this giving by way of Reward there is a difference some are given to Christ at large to be disposed of according to his Pleasure others are given to him for some special Ministry and Service as Hypocrites in the Church and so Judas was given to him as Christ saith Vers. 9. Of them which thou hast given me I have lost none but the Son of Perdition Again others are given to him by way of special and peculiar Interest to be Members of his Body Subjects of his Kingdom c. So only the Elect are given to Christ the great Bargain that Christ drove with his Father was an Interest in Souls therefore it is said Isa. 53.10 11. When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his days and the Pleasure of the Lord shall prosper in his Hand He shall see of the travel of his Soul and be satisfied This was all the Gain that Christ reckoned of 2. By way of Charge This again is proper to the Elect who are redeemed justified sanctified glorified The Elect are made over to Christ not by way of Alienation but Oppignoration none of them who are given to Christ by way of Charge can miscarry John 6.37 All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out And ver 39. This is the Will of him that sent me that of all which he hath given me I should lose none but should raise it up again at the last day And John 10.28 29. I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hand There is Christ's Faithfulness and the Father's Power engaged therefore this must needs be proper to the Elect. Now because both these ways are proper to the Elect that that I observe is That the Father's Elect are given and committed to the Son as his Purchase and Charge First They are given to him by way of Reward Christ by virtue of his Purchase hath many Relations to Believers they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour that was granted to Christ upon his Obedience It was much that Christ would be our King more that he would be our Master more that he would be our Father
for their present use without looking further and the Wisdom of the other that their Vessels were furnished as well as their Lamps Grace must flow forth but withall it must have a bottom within As a Fountain or Spring sendeth forth streams to water the ground about it or the heart sendeth forth Life and Spirits to every faculty and member so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour to make their Tongue drop that which is savoury their Actions orderly and even their Carriage in all relations and affairs grave and serious 'T is well when all this hath a bottom that there is a principle of Life within to diffuse this vertue into every part of their Conversations and to keep them mindful and respective to all the Commands of God Now this is required 1. Partly because this glorious Profession and Practice will not serve the turn for the present For God looks not to outward appearance but regards the frame of the heart 't is internal Holiness that is lovely in his eyes Psa. 51.6 and without which the external is loathsome to him Math. 23.17 A Christian hath more in the Vessel than in the Lampâ— Psa. 45.13 The Kings Daughter is all glorious within That which is outwardly professed is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth Knowledge Faith Love Hope Zeal Courage Patience these adorn the Heart as well as the Fruits of them appear in the Life and this maketh us beautiful in the eyes of him that seeth in secret It would help us to discover our mistakes if we did make God our Witness Approver and Judge for the present studying to approve him in the frame of our hearts which is hidden from all others And 2. Partly because the Lamp will not long hold burning unless there be a stock of Oyl to feed it so that if it could suffice for the present yet without Grace in the Heart for the future we shall miscarry when the slender Provision and store is spent A Christian is to provide for the time to come such Grace as my endure and hold out in all tryals and bear weight in the day of Judgment We are often pressed to set our selves in such a state and put our selves into such a frame as will endure the glory of Christs presence and to think of that time and what we shall doe or how we shall be found when he appeareth He only believeth aright in Christ that will not be ashamed at his appearance Luk. 21.36 That ye may stand before the Son of Man And 1 Joh. 4.17 That we may have boldness at the day of Judgment And 1 John 2.29 When he shall appear we may have confidence and not be ashamed of him at his coming 3. A saving work of Grace is an inward Principle of Life and that in such a degree and measure which the unsound though the most glorious Professors of the Gospel do not attain unto Some sleight and insufficient touches upon their hearts many Professors may attain unto that yet never had this rooted Principle of Grace which may properly be called Oyl in the Vessel It differeth in Radication and Efficacy as I shewed before They are inlightened but the day-star doth not arise in their hearts 2 Pet. 1.19 And Eph. 5.8 A flash of light they may have but are not light in the Lord. Are affected with the Truths of the Gospel but not changed or transformed by it 2 Cor. 3.18 Sin may be restrained or benummed but 't is not subdued and mortified Gal. 5.24 we cannot say 't is crucified They are half loosed but are still in bonds make some shew of escape from Sathan but are surprized by him again worse hampered than before Matth. 12.45 urged excited to some good but not enabled and inclined to love God with all the heart and seriously and constantly to set about the things that please him and to avoyd the contrary They have not the Grace the Apostle prayeth for Heb. 13.12 That Grace that may make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace to be alwayes working that which is pleasing in his sight Their Fire is like a straw-sire soon in and soon out so that there is a difference The common Grace that they have is real but not of an abiding and everlasting nature not secured by Gods Covenant and promise there is not that solid rooted Piety Therefore 't is not enough for Christians to see that the Lamp burneth but to look what there is in the Vessel to feed the Flame 'T is not suddain affections on our part nor the transient motions of the Spirit on Gods part that will amount to a constant principle of Life 4. This constant abiding state of Grace or Principle of Life may be known partly by the Terms by which it is set forth in Scripture and partly by the Effects of it First By the Terms by which 't is expressed in Scripture 1. 'T is expressed sometimes with respect to the Original Author Pattern and Fountain of it which is God And so it is called the divine Nature 2 Pet. 1.4 whereby is not meant the Infinite Essence of God which can neither be divided or communicated to any Creature but of those holy and heavenly qualities and dispositions whereby we resemble God The heart of this Christian is so stamped with Gods own Image and Character that he beginneth to look like God for wisdom holiness purity pity So sometimes 't is called the life of God Eph. 4.18 that spiritual Life that is begun in Regeneration is so called not as God is the first original Author of Life natural but the Pattern of it From both these places it appeareth we must first be partakers of such a Nature as God hath before we can live such a Life as God doth 2. 'T is sometimes expressed with respect to the meritorious and procuring Cause or the immediate Head and Fountain of it and so Christ is said to live in us Gal. 2.20 to dwell in us Eph. 3.17 to remain in us as the hope of Glory Col. 1.27 That Christians may live the Life of Grace they must first be united to Christ for he liveth in us as the Head in the Members or the Root in the Branches We must be united to Christ and receive influence from him as Branches from the Root Through Faith Christ is perpetually present in Vertue Grace and Spirit We must first partake of Christ himself being most strictly united to him as Members to the Head from whence they receive sense and motion He taketh up a fixed and unmoveable habitation in our hearts Joh. 14.23 not for a Visit and away but keepeth a perpetual residence in the heart 3. With respect to the immediate Authour and Fountain which is the Spirit given to us to dwell in us by
Grace and Authority Mat. 7.29 The People were astonished at his Doctrine for he taught them as one having Authority and not as the Scribes All he did was with Heavenly Majesty and Authority a Soveraign Majesty was to be seen in Christ's teaching proper to himself Besides his Faithfulness as a Minister with such Clearness Evidence and Demonstration there was sufficient Declaration to the World at his Baptism Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased agreeing with the Prophecy of him Isa. 42.1 Behold my Servant whom I uphold my Elect in whom my Soul delighteth At his Transfiguration before three Persons that for the Holiness of their Lives were of great Credit Mat. 17.5 Before all his Disciples John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again To the World at his Resurrection Acts 17 31. Whereof he hath given assurance unto all Men in that he hath raised him from the dead To which Resurrection the Jews were conscious Those that reported it wrought Miracles these Men sought not themselves had no Advantage but visible Hazards their Witness was agreeable to the Writings of the Prophets the Doctrine built on it very satisfactory there is in it what every Religion pretendeth to tho in a higher way tho Miracles are now ceased yet it is confirmed by the Truth of the Word God continually confirmeth it by the Seal of the Spirit and there is an inward Certioration whereby Believers are satisfied John 18.37 For this cause came I into the World that I should bear witness unto the Truth Every one that is of the Truth heareth my Voice that is enlightned by the Holy-Ghost receiveth and believeth it but those that have a mind to wrangle God will not satisfy And then for his Miracles they were not Miracles of Pomp and Ostentation not destructive Miracles but Actions of Relief When the Pharisees said He casteth out Devils by Beelzebub the Prince of Devils Mat. 12.24 He proveth that his main aim was to cast out Satan ver 26. If Satan cast out Satan he is divided against himself Would Satan consent that his Kingdom should fall He would not go to dispossess himself All his aim was to promote Holiness and the Kingdom of God I note this 1. That you may know that the Apostles had sufficient Means to convince the World of the certainty of the Christian Doctrine The inward Testimony of the Spirit the Apostles would not alledg it by Miracles and rational Probabilities they were fitted to deal with the World and to appear as Witnesses for him when they were to give an Account Acts 5.32 And we are Witnesses of these things and so is the Holy-Ghost whom God hath given to them that obey him This inward Witness is proper to Believers the other may be alledged to Infidels By the Spirit is meant there a Power to work Miracles 2. That you may know the way of God's working with Men Usually all these three concur to the working of Faith there is the Light of the Spirit external Confirmation and the use of fit Instruments 1. The Light of the Spirit without which there can be no Grace nor Faith 1 John 5.6 It is the Spirit that beareth Witness because the Spirit is true That is That Word which the Spirit himself hath revealed is Truth for he is not only the Author and Inditer of the Word but the Witness he worketh in the Hearts of the Faithful so that he persuadeth them of the Truth of the Word 2. There is external Confirmation Tho Miracles cease yet we have the Testimony and Consent of the Church who by undoubted and authentick Rolls hath communicated her Experience to us which is visibly confirmed by the Providence of God not suffering the Truth to be oppressed 3. There is the use of fit Instruments specially gifted for this Purpose Tho the Effect of the Word doth mainly depend on the Spirit yet there is a Ministerial Efficacy in the Messengers Acts 14.1 They so spake that a multitude both of the Jews and also of the Greeks believed Not that the Faith of the Hearers doth meerly depend upon the excellency of the Preacher Yet certain it is that one way of preaching may be more fit to convert than another both in regard of Matter and Form Pure Doctrine for the Matter is more apt to convert than that which is mixed with Falshood as pure Water cleanseth better than foul and good Food nourisheth better than that which is in part tainted He that can divide the Word aright and prudently apply it is more powerful to work than he that seeth by an half Light or presseth Truth loosly and not with Judgment and Solidity Not as if they could infallibly convert but they are more likely they do not carry the Grace of Conversion in their Mouths Then for the Form with more plainness clearness strength of Argument God hath given to some Gifts above others not to bind himself to them but in the way of Instruments they are more powerful tho the weakest Gifts are not to be despised And in the quality of the Persons Holy Persons are more polished Shafts in God's Quiver 3. I observe it to press you to regard all these things 1. The Power of the Spirit if you would profit in Christ's School The watering-Pot will do nothing without the Sun nor the Word without his Testimony 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the Increase The Spirit is to confirm Truth to you by way of Witness and Argument By way of Witness 1 John 5.7 For there are three that bear record in Heaven the Father the Word and the Holy-Ghost There is a secret Persuasion especially when you are reading and hearing that insinuateth it self with your Thoughts doubtless this is the Word of God Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul By way of Argument working such things from whence you may conclude it is God's Word John 8.32 Ye shall know the Truth and the Truth shall make ye free When ye are freed from the bondage of Sin then ye are enlightned to see the Truth of the Gospel by experience ye shall know the Truth 2. Take in the advantage of external Confirmation By Miracles Christ's Testimony was made valuable to the Apostles You have not only authentick Records wherein these Miracles are recorded which as an History may be believed but the Testimony of the Church which hath experience of the Truth and Power of the Gospel for many Ages The Lives of the Godly who are called God's Witnesses 1 Cor. 14.26 The Providences of God in delivering his Church in their miraculous Preservations Psal. 58.11 Verily there is a God that judgeth in the Earth Answers of Prayers grounded on the Word Upon all these
unless thou bless me There is an obstinate purpose Job 13.15 Tho he stay me yet will I trust in him So they will have Christ whatever it cost them Phil. 3.8 9. I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ And be found in him not having mine own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Faith may be shaken but it will not lose its hold as a Tree-groweth tho it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart not only to acknowledg the Truth of it but to chuse and accept it as our Direction with all chearfulness and accordingly make out after the Hopes of Christianity resolving not to be discouraged whatever entertainment we meet with from God and the World Secondly There is a receiving Christ with the whole Heart Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart This Answer were enough if it were simple and genuine But because we prophane and prostitute these words to every slight Matter the Deceit is not so easily discovered We are wont to say of every Trifle I love such a thing with all my Heart I will do it with all my Heart Whereas these words are of a sacred sound and importance and did not we adulterate them so often as we do but keep them consecrate to God to whom alone they are proper the very pronouncing of them would awaken Conscience we could not give such an Answer but Conscience would give us the lie Let us then enquire into the Thing and see a little into the nature of the Thing for there is no trust in the Expression What this believing in Christ with all the Heart or receiving Christ with all the Heart doth imply I Answer 1. It implieth that your whole and sole dependance must be intirely carried out to him God will have no Rivals in the trust and confidence of the Creature A King in his Progress that takes up an Inn will have it wholly to himself much less will he have any to share with him in his own Bed-Chamber So here you must trust Christ alone with your Welfare We believe with our whole Heart when we have such a perswasion of his Sufficiency that we durst venture all in his Hands in matter of Remission of Sin we mind no confidence but in his Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heart that doth not secretly run out to other Props and Confidences Truth and Sincerity in Believing is there intended not in Obedience Faith is a simple single trust in God's Mercy the Heart is very deceitful Christ beareth the Name but the Confidence is secretly built on our own Merits as those Women in Isaiah Isa. 4.1 We will eat our own Bread and wear our own Apparel only let us be called by thy Name People will say they trust in Christ alone and yet secretly rest on their own Innocency and good Meanings But most sensibly this perverseness of Trust is discovered in Matters of Providence those that put half their Trust in Christ and half in the World do not believe with their whole Hearts They pretend they can trust Christ for Pardon Grace and Glory and yet cannot trust him for a morsel of Bread they find no difficulty in believing in Christ for Salvation and Remission of Sins and yet cannot believe that he will give them daily Bread What should be the Reason Heaven and Pardon of Sins are greater Mercies and if Conscience were opened we should see the difficulty to obtain them to be greater There are more natural Prejudices but bodily Wants are more pressing to a Conscience not sufficiently convinced And here Faith is presently to be exercised with Difficulties In Matters of Grace Men are more slight and inconsiderate and content themselves with some general cold Perswasions and therefore do not believe with their whole Hearts Alas temporal Salvation is more easy Can you look for Heaven who cannot trust him for a Crust of Bread Do you know what it is to venture your Souls in Christ's Hands notwithstanding Sins notwithstanding Death and yet soon despond in time of Danger and when outward Means of Preservation fail 2. To receive Christ with the whole Heart is to receive him as an Allsufficient Saviour when every Faculty seeketh contentment in Christ. We ought not only to acknowledg him to be the true Mediator but to chuse and receive him for our Allsufficient Portion Worldly Men look to Christ as fit for their Consciences but look to the World as an Object for their Affections Now Christ should not only pacify the Conscience but satisfy the Heart We should come to him not only as a Physician to heal our Wounds but as a Husband to satisfy and content our Love as a meet Object for our Affections The whole Soul is to clasp about him He is not only good in a way of Profit but amiable in a way of Excellency therefore the whole Heart is to be given him The things of the World are good but for one thing Food is good to satisfy the Appetite yet we must have Cloaths to warm the Back But Christ is good for all things he is not only the Physician of the Soul but the Beloved Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee since there is none so fit to match and wed their Affections 3. To receive him with the whole Heart is to make after him with the earnest Motions and lively Affections of the Soul as Desire and Delight Carnal Men have a naked imaginary Perswasion but no lively Affections to Christ unless it be for a very small while They never felt the bitterness of Sin and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience differeth much from literal Assent Carnal Men have a literal Assent and a speculative Delight in Contemplation but not such labour and travel of Soul to get an Interest in Christ. Swimming is for Life and Death it is not a Work proper for him that standeth on firm Land but for those that are ready to be swallowed up of the Waves Nor have they such Delight a Stomach always full knoweth not the sweetness of Bread Christ relisheth only with troubled Consciences Vse of the whole Well then you see that there is required to Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg and Receiving 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg There is a Knowledg before Faith in Faith and after Faith Before Faith a Man must know what he believes or else he cannot believe See Scriptures John
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
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
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
they will say arise and save us Exod. 10.17 Intreat the Lord that he may take away this death only So that all cometh from mere self-love partly because those relentings which they have for sin go not deep enough to divorce their hearts from it Psa. 78.36 37. Nevertheless they did flatter with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his covenant Even then when they sought God right early and remembred that God was their Rock and the high God their Redeemer the Judgments of God had some slight effect upon them reduced them to some degree of repentance and good behaviour and temper for a while but all this while they were but like ice in yielding weather thawed above and hard at bottom partly because if they pray for spiritual things 't is but a dictate of conscience awakened for the time not the desires of a renewed heart seconded with constant endeavours to obtain what we ask of God and so The soul of the sluggard desireth and hath nothing Prov. 13.4 They are not urging desires that quicken to diligence But what prayers then come from the spirit 1. When there is something divine in them such as are suited to the Object to whom we pray and looketh like worship relating to God when it hath the stamp of his nature upon it we apprehend in God two sort of Attributes some that belong to his Mercy and Goodness some to his Majesty and Greatness now his Mercy and Goodness is seen in the joy of our faith and confidence his Majesty and Greatness in our Humility and Reverence both prompt us to serious worshipping 2. When there is something beyond the work of our natural faculties and prayer is not the fruit of memory and invention but of faith hope and love a man by the help of memory and invention may frame and utter a prayer which his heart disliketh 3. Whatever prayers are according to the will of God v. 27. And he that searcheth the heart knoweth what is the mind of the spirit because he maketh intercession for the saints according to the will of God 3. VSE is to exhhort you to get this spirit of prayer and supplication 1. Beg the Spirit of God From his fatherly Love Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy spirit to them that ask him 2. Beg it as purchased by Christ as one of his Disciples as one that hath consented to the Covenant of Grace which is a dutiful and obediential acceptance of Christ Jesus as our alone remedy so doth Paul pray for it Eph. 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints So doth God offer it 3. Obey the spirit in other things and then he will help you in prayer Rom. 8.14 For as many as are led by the spirit of God are the sons of God That implyeth that he not only directs but we follow his direction therefore make it your business to obey his motions when he would restrain you from sin Rom. 8.13 If ye through the spirit moriifie the deeds of the body ye shall live When he inviteth and leadeth you into Communion with God which is called by the Apostle walking in the spirit Gal. 5.25 Obey him speedily for delay is a plausible denial thoroughly doing all that he requireth of you constantly not sometimes only when generally you neglect him the spirit is a stranger to you in prayer when you neglect his other motions there is a grieving the spirit Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption A resisting the spirit Acts 7.51 Ye stiffnecked and uncircumcised in heart and ears ye do always resist the holy ghost And there is a quenching the spirit 1 Thes. 5.19 Quench not the spirit 4. Do not pride thy felf with the assistance he giveth Psal. 91.15 He shall call upon me and I will answer him and will be with him in trouble and I will deliver him Simon Magus would fain have the power to work miracles Acts 8.19 And when Simon saw that through the laying on of the Apostles hands the holy ghost was given he offered them money saying give me also this power that on whomsoever I lay hands he may receive the holy ghost SERMON XXXVI ROM VIII 27 And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God IN these words the former priviledg is amplified He had spoken of the assistance we have from the spirit now acceptance Those sighs and groans which are stirred up in us by the spirit are not without fruit and success for they are taken notice of and accepted by the Lord. If they were confused and unintelligible groans or hasty sighs that die away and are gone like a puff of wind the priviledg were not so much no they are of greater regard than so they are observed and rewarded by God And he that searcheth c. In the words we have 1. A property of God mentioned that he searcheth the hearts 2. An Inference thence or an application to the matter in hand he knoweth the mind of the spirit 3. A reason why those groans are not unprofitable because he maketh intercession for the saints according to the will of God God knoweth the meaning of them and accepteth what is agreeable to his will 1. Let us consider the property of God which is here mentioned he that searcheth the hearts God needeth no search but knoweth all things by simple intuition but 't is spoken after the manner of men who enquire and search into those things which they would know more accurately and exactly And so it sets forth the infinite knowledge of God Doct. They that come to worship God had need have their hearts deeply possessed with a sense of his Omnisciency I shall prove two things 1. That God is Omniscient and in particular doth know the hearts of men 2. That those that would worship before the Lord must soundly believe and seriously consider this 1. That the hearts of men lie open to the view of God is a truth often inculcated in Scripture as in that speech of God to Samuel the Prophet 1 Sam 16.7 When Eliab Jesses eldest son was brought before Samuel surely the Lords Anointed is before him And the Lord said Look not on his countenance nor on the height of his stature for I have refused him the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh
'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
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
make us to be by your false reports Job saith you shall not take away mine integrity nor will I let my innocency go till I dye Job 27.5 Paul would not pass for mans sentence 1 Cor. 4.3 Yea it will fortify us against accusations Internal arising from defects failings I sleep but my heart waketh Cant. 5.2 A Gospel conscience will acquit us yea it comforts in sickness Isa. 38.3 Remember Lord I have walked before thee in truth and with a perfect heart A sick man when his appetite is gone when he can eat nothing a good conscience is a continual feast 3. The latter Testimony in the consciences of others is to be regarded Here let me shew you 1. That it is to be regarded 2. How far 1. That it is to be regarded 1. Partly because the safety and credit of our service dependeth upon it When we have a Testimony in the Consciences of men 't is a restraint to violence Mark 6.19 20. Herodias would have killed John but she could not for Herod feared John because he was a just man So Paulinus was spared by Valence Wicked men fear the good but hate them When their hatred is greater then their fear then no mercy now 't is grievous when their fear is lessened by our scandals 2. This is not affectation of praise but doing things praise worthy Our care must be to do our duty and trust God with our credit Most men do otherwise they would have honour from men but neglect their duty to God Yet honour me before the people 1 Sam. 15.30 We are careless of service and yet hunt for praise Austins rule is good Laus humana non appeti debet sed sequi 't is not a thing to be desired but it must follow of its own accord if it be the event of the action let it not be the aim So Aquinas Gloria bene contemnitur nihil malè agendo propter ipsam bene appetitur nihil malè agendo contra ipsam A good fame is well contemned by doing nothing evil for it well desired by doing nothing evil against it 3. Complying with the humours of men is dangerous but leaving a witness in their Consciences is safe for Conscience is Gods deputy the most serious faculty in us Let us convince others though we aim not at their applause 1 Pet. 3.16 Having a good Conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good Conversation in Christ. 2. How far it may be regarded 1. Surely so far as that we should not forfeit it by any sin or imprudent action or indiscretion of ours 2 Cor. 6.3 Giving no offence in any thing that the Ministry be not blamed So that the profession be not blamed that the way of truth be not evil spoken of 2dly So far as to make a just Apology or Vindication of our credit from aspersions As Paul in the Text wherein he doth not intend his own Apology so much as the Apology of the Gospel An Holy Life is the best Apology 1 Pet. 2. â—5 With well doing we put to silence the ignorance of foolish men Muzzle or stop the mouths of gain-sayers yet we may make Apologies that the truth suffer not 3. The utmost end must be the Glory of God and the honour of the Gospel Matth. 5.16 Let your light so shine before men that they may see your gâ—od works and glorify your Father which is in Heaven 1 Pet. 2.12 That they may by your good works which they shall behold glorify God in the day of visitaâ—ion They do not glorify you but God that entertain a good opinion of the Christian Religion 4. That though this threefold approbation must be looked after yet every branch of it in its proper place The order is that we should first look to God and then our own Consciences and afterwards a Testimony in the Consciences of others for thus downward the one succeeding the other then a man hath the full comfort of his sincerity but if upward and singly or apart it will not hold As if a man had the approbation of others but not of his own Conscience Or if of his own Conscience but not of God if of others a man cannot rejoice in the Testimony of another mans Conscience because another man saith I am a good man for another man knoweth not the springs and motives of my actions Or if I had the bare Testimony of mine own Conscience that would not be sufficient for my comfort 1 Cor. 4 4. For I know nothing by my self yet am I not hereby justified There is an higher Judge for I am blind partial and unadvised till the Spirit concurreth with the witness of Conscience I cannot have a firm and solid peace Rom. 9.1 I say the truth in Christ I lie not my Conscience also bearing me witness in the Holy-Ghost And Rom. 8.16 The Spirit it self beareth witness with our Spirit that we are the Children of God There are two witnesses Gods Spirit and our Conscience But now descendendo it holdeth good and many times one inferreth all the rest If I have the approbation of God his Spirit beareth witness with my Conscience and he hath also the hearts and tongues of men in his own hand or if that be not the approbation of God is absolutely necessary for my Salvation the Testimony of Conscience is very comfortable and the third conduceth much to our safety and service in the World My Salvation dependeth upon the approbation of God my inward comfort upon the witness of his Spirit in my Conscience my outward peace and service upon a Testimony in the Consciences of others I observe this to a double end 1. To direct us in point of duty A good man should look more to God than to Conscience and to Conscience more than to fame and report to a good name in the last place First he looketh to God who is above Conscience and who is an infallible Judge and then he looketh to Conscience which is Gods Deputy and then to good report among men Invert this order and great inconvenience will follow Look to men above God and it maketh a breach upon sincerity John 5.44 And John 12.42 Therefore 't is not man or Glory and praise from him but God alone that the sincere heart is fixed upon As those that run in a race as the Scripture often compareth our Christian course did not regard the acclamations of the spectatours but the opinion of the Quaestor Palestrae or the Judge of the sports who was to determine on whose side the victory was So again if the last be set before the Second it will be almost as bad A Christian cannot be safe if he doth not value and prize the witness of a good Conscience before the Opinion of men for then by humouring men a man displeaseth Conscience which is his best friend of all things and above all persons next to God a
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
some special way of operation Rom. 5.5 And 1 Cor. 2.12 Now we have not received the spirit of the World but the Spirit of God that we may know the things that are freely given us of God And Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you A believers Body and Soul is the Spirits Mansion-house and those that have the Spirit to dwell in them not to come upon them at times are in an abiding state of Grace The Spirit came upon Balaam at times Num. 24.34 but in his People he makes his abode He doth act in others as a Spirit assisting but not as a Spirit inhabiting He dwelleth in his people The Spirit is often promised to dwell in our Hearts not only for a season but for ever John 4.14 The water that I shall give him shall be a Well of water springing up to everlasting Life Mark the Spirit doth not give a Draught but the Spring not a Dash of rain that is soon dryed up but a Well not a Pond that may be dryed up at length but a Fountain that ever keepeth flowing so that we shall never thirst more it shall quench his thirst after worldly Vanities and Delights These things grow tastless the more of the Spirit we have The Spirit of Christ as the Fountain doth make this Grace enduring in its self and in its effects a Well of inexhaustable fulness and refreshment So John 7.38 He that believeth in me out of his belly shall flow Rivers of living water Not a petty refreshment for a season but his Spirit to dwell in us as a full Fountain to flow forth for the refreshment of himself and others Though the Ocean be in God yet there is a River in the Saints in Christ there is plentitudo fontis in us plentitudo vasis if we find any remission of the Comforts of this Spring it 's through our own Pride and Unbelief and Idleness John 14.16 17. I will give you another Comforter that he may abide with you for ever The Spirit will not change his dwelling place This is such a degree of Grace as the unregenerate World cannot receive 4. This inward Principle is expressed with respect to the Instrument which is the Word of God so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 the ingrafted Word The root of the matter is within 't is not the word heard only or the word obeyed only will save us but it must be an ingrafted Word 't is not bound on but ingrafted 't is not enough to yield some present Obedience to it but it must be rooted in us So in that notable Promise Heb. 8.10 I will put my Laws in their minds and write them upon their hearts The Writing is the Law of God the Tables are the Minds and Hearts of men that is the understanding and will and rational Apetite and this is written by the Finger of God there where is the Source and Original of all moral operations of all thoughts and affections and inward motions there is the Law of God written in those parts of the Soul where the directive Councel and the imperial commanding power of all humane actions resideth there will God write his Laws in lively and legible Characters and what is the effect A man becometh a Law to himself he carryeth his Rule about with him and hath a ready and willing mind to obey it Psa. 37.31 The Law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it he unfeignedly loveth what is commanded of God and hateth what is forbidden by him 5. The work its self is sometimes generally expressed by these Notions 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature 2 Cor. 5.17 when a man is thoroughly framed anew in all his Faculties And 1 Joh. 3.9 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abiding Seed not a vanishing affection but a remaining seed and 't is called a good Treasure Math. 12.35 There is a stock that supplyeth holy Thoughts Words and Actions As a man that hath a bad Treasure of Corruption the more he spends the more 't is encreased so a man that hath a good stock he bringeth forth holy Thoughts Words and Actions And 't is called a new Heart and a right Spirit Psal. 51.10 Ezek. 36.26 27. and 't is called a sound heart Psa. 119.80 There is a slight heart and a sound heart which is not only opposed to the shows of Hypocrites but to the suddain pangs and half dispositions of Temporaries when Grace beareth an universal soveraignty over us inclining the heart to love and please and serve God 6. Sometimes the work is particularly expressed by the several Graces of the Spirit all which are comprized in Faith and Repentance Acts 20.21 Teaching them Repentance towards God and Faith in our Lord Jesus Christ Repentance towards God because by it we return to the Duty we owe to our Creator and Faith in the Gospel notion doth principally respect our Redeemer and his mediation for us By Repentance we return to the Duty injoyned by the Law from whence we are fallen and by Faith we apprehend the Love of Christ and what he hath done for us By Repentance we are set in joynt again as to our Obedience to the Law-giver and by Faith we close with and are united to our Redeemer without which we cannot be accepted with God Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant If you ask me What is this Oyl in the Vessel that we must have to qualifie us to meet the Bridegroom at his coming Answ. 'T is Repentance mortifying our inward Lusts and Faith working by Love 1. Repentance mortifying our inward Lusts that in newness of Life we may glorifie God therefore called Repentance from dead works Heb. 6.1 By common Grace men may cast off all outward evils escape the pollutions of the World but are never really and inwardly changed in their natures 'till the Spirit of Christ worketh this Grace in the Heart they are but as a Sow washed 2 Pet. 2.22 there is an inclination to wallow in the Mire of carnal delights again 'T is possible a man may see such an excellency in Christ and be so affected at the hopes of his Mercy and melted at the thoughts of his Love as to cast off outward gross evils which the World liveth in but this is but the Sow washed the heart is not changed Lust for a while may be benummed seem quenched but 't is not deadned 't is not weakned If ye through the Spirit mortifie the deeds of the Body Rom. 8.13 as appeareth by its breaking out again with the more violence 2. Faith working by Love that is the great principle of Gospel-obedience True Grace doth not lye hid in the Soul in lazy habits but sets the Soul awork for God upon the apprehension of
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
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
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
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
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.
have Voice enough to proclaim their Creator The Apostle tells us Rom. 1.20 The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead Like Phidiâ—s who in his Image carved his own Name There is God engraven upon every Creature But how doth the World shew that there is a God There must be some Supream and Infinite Cause for nothing can be Cause to it self then it would be before it is Aristotle acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Cause Every House must have a Builder and this curious Fabrick an infinitely wise Architect Thou that deniest God or doubtest of his Being look upon the Heavens Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth his Handy-work His Glory shineth in the Sun and sparkles in the Stars The Sun is a Representative of God in the brightness of his Beams extent of his Influence indefatigableness of his Motion All the Motions of the Creatures are so many Pulses by which we may feel after God 2. By Works of Providence The World is made up of things of different and destructive Natures and all that we now see would soon run into disorder and confusion were it not poised and tempered with a wife Hand and when we are stupid and do not mind these things Providence discovereth it self in Judgments and unwonted Operations Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth 2. From the Confession and common Consent of all Nations even those that have been most rude and barbarous there is none without some Worship The Pagan Mariners Jonah 1.5 were afraid and cried every Man unto his God Those that were most estranged from humane Society those that lived in the Wilderness without Law and Government have been touched with a sense of a Deity and Godhead which must arise from natural instinct It cannot be any deceit or imposition of Fancy by Custom and Tradition Falshood usually not being so universal and long-lived Men do what they can to blot out these Notions and Instincts of Conscience An Invention so contrary to Nature would have been long e're this worn out 3. From our own Consciences that appall the stoutest Sinner after the commitment of any gross Evil. The Heathens that had but a little Light feared Death Rom. 1. ult They knowing the Judgment of God that they that do such things are worthy of Death c. And they had thoughts excusing and accusing one another Rom. 2.14 15. As Letters written with the Juice of a Limon hold them to the Fire they may be read What Terrors are in the Hearts of Wicked Men after the commitment of Sins against Light as Incest Murder promiscuous Lusts contemptuous speaking of God or his Worship Though their Sins were secret hidden under a covert of Darkness and Secresy and not liable to any humane Cognizance yet they still feared an avenging Hand their Hearts have been upon them Yea Atheists smitten with Horror what they deny in the Day they acknowledg in the darkness of the Night especially in distress Diagoras troubled with the Strangury acknowledged a Deity Or a little before Death their Hearts are filled with Trembling and Horror 4. From several Experiences The Power of the Word 1 Cor. 14.25 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 There is some God guideth these Men. There are Devils and they would undo all were they not bound up with the Chains and Restraints of an irresistible Providence God suffereth them now and then to discover their Malice that we may see by whose Goodness we do subsist So there are Vertues which must be by some Institution or by conformity to a Supream Being or a sense of his Law They cannot be out of any Eternal Reason which is in the Things themselves nor by the appointment of Man's Will for then every thing which Man willeth would be good Many Arguments might be brought to this purpose but I am shortly to handle this Argument elsewhere By way of Use. 1. Let us charge it upon our Hearts that we may check those private Whispers and Suspicions which are there against the Being and Glory of God Many times we are apt to think that God is but a Fancy Religion a State-Curb and the Gospel but a quaint Device to please fond and foolish Men and all is but Talk to hold Men in awe Oh consider in such Truths as these we do not appeal to Scripture but Nature You will never be able to recover your Consciences out of this Dread The Devils are under the fear of a Deity James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The Devil can never be a flat Atheist because of the fear of the Wrath of God tormenting him he is not an Atheist because he cannot be one it cannot stand with the state of a damned Angel there may be Atheists in the Church but there are none in Hell Humble thy self for such Atheistical Thoughts and Suggestions It is a Sin irrational all the Creatures confute it Psal. 73.22 So foolish was I and Ignorant I was as a Beast before thee when he had an ill thought of Providence When you go about to ungod God you unman your selves Common Sense and Reason would teach you otherwise Thoughts and Desires that strike at the Being of God are Thoughts of a dangerous importance Oh what a foul Heart have I that casteth up such Mire and Dirt Wrath came upon the Jews to the uttermost for killing Christ in his Humane Nature but these are Thoughts that strike at God and Christ and all together 2. It reproveth those that wish down or live down this Principle Some wish it down Psal. 14.1 The Fool hath said in his Heart There is no God It is his Desire rather than his Thoughts It is a pleasant thing for them to imagine that there is none to call them to an account Guilty Men would fain destroy the Righteous God which is an Argument of the worst hatred Some live it down Tit. 1.16 In Works they deny him It is the real Language of their Lives that There is no God There is no greater temptation to Atheism than the Life of a Scandalous Professor One surprized a Christian in an Act of Filthiness and cried out Christiane Christiane ubi Deus tuus O Christian Christian where is thy God There are few Atheists in Opinion more in Affection most in Conversation of Life You live in Deceit and Cozenage and yet profess to believe an Omniscient God and your privy walkings are full of Sin and Excess There is Blasphemy in your Lives Rev. 2.9 I know the blasphemy of them which say they are Jews and
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
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
10.38 That ye may know and believe that the Father is in me and I in him 1 John 4.16 We have known and have believed the Love that God hath to us John 6.69 We know and believe that thou art Christ. We must first know before we can believe In Faith there is a Knowledg an Apprehension as well as Discourse a pregnant Apprehension Faith is a clear Light it freeth the Soul from the Mists of Prejudice by representing God in the Allsufficiency of Grace and Power Heb. 11.3 Through Faith we understand that the World was framed by the Word of God It puzzeled the Philosophers but Faith maketh all clear After Faith 2 Pet. 1.5 Add to your Faith Vertue and to Vertue Knowledg Faith is the Fruit of Knowledg Knowledg is the Fruit of Faith So Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments that is a fuller manifestation First we receive the Word by Faith then we know more Oportet discentem credere First we know That it is then How it is The ground of Faith is that they are revealed How or what they are we learn by more acquaintance and experience Light is always increasing most necessary to the Christian Life Faith is as Knowledg is more or less explicite yet not so explicite but that there is some impliciteness in it as long as we live here 1 John 2.3 It doth not yet appear what we shall be but this we know that when he shall appear we shall be like him We have not a particular Account not a Reason of the Thing but we have a Reason why we believe it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a proper Act of Faith God is always on the giving and we on the receiving Hand we receive the Word we receive Christ and we receive Remission of Sins and Glory the main of our Duty is but a Receiving Let me press you to receive the Word to receive Christ. 1. Receive the Word give it a kind entertainment There is an Act of Consideration meditate upon it seriously that Truth may not float in the Understanding but sink into the Heart Luke 9.44 Let these sayings sink down into your Hearts Believe it the Truth is a Soveraign Remedy but there wanteth one Ingredient to make it work and that is Faith Heb. 4.2 The Word preached did not profit them not being mixed with Faith in them that heard it There is an Act of the Will and Affections which is called a receiving the Truth in Love 2 Thess. 2.10 Make room for it that Carnal Affections may not vomit and throw it up again Christ complaineth that his Word had no place in them John 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a queasy Stomach possessed with Choler that casts up all that is taken into it 1 Cor. 2.14 A natural Man receiveth not the things of the Spirit of God Let it lodg and quietly exercise a soveraign command over the Soul 2. Receive Christ in the Word In a Contract there is not only a receiving a Bond but by virtue of the Bond an Inheritance conveyed to us So you must not only receive the Word we are not saved by giving credit to any Maxim of Religion Fides non est assensus axiomati Not they that saw the Ark many saw it and scoffed but they that were in it were saved from drowning When a Man is ready to perish in the Floods it is not enough to see Land but we must reach it stand upon it if we would be safe It is not a naked Contemplation but a real Implantation into Christ. Now if you will know it whatever was in Christ in the History must be in you in the Mystery You are Adopted Sons 1 John 3.1 Christ must be formed and conceived in you Gal. 4.19 You must suffer and be crucified to the World and Sin Rom. 6.6 You must be buried and raised up again Col. 2.12 All is to be done in a spiritual manner I speak not this to turn all Scripture into an Allegory but every Act of Christ hath some Spiritual Accomodation So much for these two acts or parts of Faith They have known surely and have received thy Word Before I go off from this Clause there are two or three Observations to be raised especially if we compare this Verse with John 16.27 28 29 30 31. For the Father himself loveth you because ye have loved me and believed that I came forth from God I came forth from the Father and am come into the World again I leave the World and go to the Father His Disciples said unto him Lo now speakest thou plainly and speakest no Proverb Now are we sure that thou knowest all things and needest not that any Man should ask thee by this we believe that thou camest forth from God Jesus answered them Do ye now believe From whence I observe That this was but a late Acknowledgment Vers. 30. Now we are sure and by this we believe that thou camest forth from God And presently within an hour Christ commendeth it to his Father They have known surely and have believed 1. Observe How ready Christ is to take notice of the Good that is wrought in us He watcheth for an occasion to commend us to God Satan and his Instruments they watch for our halting Jer. 20.10 All my Familiars watched for my halting peradventure he will be inticed Let us watch say they we may have Matter against him The Devil is a Spy that lieth upon the catch that he may frame an Accusation against you before God A Dog doth not wait for a Bit from his Master's Trencher more than he doth for a passionate Word some evil Gesture and Practice whereof to accuse us so his Instruments watch to defame you in the World But now Jesus Christ looketh after Matter of Praise and Commendation Now we know verily and believe and Christ presently telleth his Father of it Oh what an encouragement should this be to press us to grow in Knowledg and to abound in every good Work you furnish your Intercessor with matter of Praise and give your Advocate an Advantage against your Accuser Christ watcheth for a good Action as the Devil doth for a Bad He is a swift Witness not only against his Adversaries but for his People Mal. 3.5 I will come near to you in Judgment and I will be a swift Witness against the Sorcerers c. He cometh to convince them sooner than they are aware none of their Sins are unknown to him and they are brought in Court before they dream of it And the Godly have a Witness in Heaven too So Job 16.20 Behold my Witness is in Heaven and my Record is on High And he is a swift Witness we reap the Fruit of many Actions as soon as they are performed A continual Experience we have of this disposition of Christ in the speedy answer of Prayers Isa. 64.24 And it shall come to pass that before they call
how much the Church would need this Blessing Divisions will arise an Evil most unsuitable to Christianity and yet the evil Genius that hath attended it partly through Satan's Malice he cannot else hold the Empire and Title to the World he is not only Prince of the Power of the Air but the God of this World God permitteth him in his righteous Judgment not only to have a great Power over the Elements but to rule in the Hearts of Men. Now he could not keep his own nor prevail against the Church were it not for Divisions As Cyrus in Herodotus going to fight against Scythia coming to a broad River and not being able to pass over it cut and divided it into divers Arms and Sluces and so made it passable for all his Army This is the Devil's Policy he laboureth to divide us and separate us into divers Sects and Factions and so easily overcometh us Christ knew that the envious Man would sow Tares Partly through Weakness and Imperfection of Knowledg divers Men may agree in one Aim and yet not in one Way The Apostle saith which indeed is the great Canon and Rule of Charity when it is rightly understood and applied 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 we have already attained let us walk by the same Rule let us mind the same thing I observe there That among the godly because of Difference of Light especially in times of Reformation there will be difference of Judgment tho they agree in the same Aim As when divers Physicians are sent for to sick a Person some think that the best way to cure the sick Person is to take away all the corrupt Blood at once others think it best to take it away by little and little here is a Difference in Judgment but yet the Aim is the same all intend the good of the sick Party So it is in curing a sick Church some are for taking away all and beginning upon a new Foundation others for a regular Reformation to try all ways and all means of Recovery this is a Difference Or rather thus When an House is on fire some are for pulling it down others are for quenching it and letting the Building stand it requireth a present Remedy and in this hurly burly the Master's Voice is not always heard So it is in Reformation of inveterate Errors and Customs that have crept into the Church there is a Difference of Judgment about the Cure and God's Voice in the Confusion is not always heard Partly through vile Affections Man's Nature is very prone to Discords out of Pride worldly Interests desire of Precedency Envy of one anothers Reputes irregular Zeal all these make us touchy Some are of a salt and fiery Humour like Flax and Gunpowder the least Spark catcheth and setteth them into a Flame Much Experience hereof we have in these Dog-days of the Church wherein every one is barking and biting at one another whereby Christ is exceedingly dishonoured and the Cause of Religion much disadvantaged Therefore that there might be some Sparks of Love kept alive in the Church is Christ so earnest with the Father Let them be one 3. That we might know that Unity among Believers is a possible Blessing It seemeth many times past hope and that it were as good to speak to the Winds to be still as to Men's Prejudices and boisterous Affections Ay but there is Hope Christ hath prayed for it and his Prayers are as good as so many Promises John 11.42 I know that thou hearest me always This is a Fountain of Comfort and Hope 4. To encourage us to pray for it Endeavours with Men are without Fruit and Success but let us ply the Throne of Grace more and learn of Christ to go to our Heavenly Father and wrestle with him in Supplications In one place it is said Rom. 12.18 If it be possible as much as in you lies live peaceably with all Men. Fac quod tuum est we must do whatever is possible but we are not in the place of God 2 Thes. 3.16 The God of Peace give you Peace always by all means It seems as if a small matter would set all right but we have it not in our Power a little Light a little Love a little Light to make the Prejudices vanish a little Love to conquer Animosities But God alone must do the Work he can bow Men's rugged and crooked Spirits Isa. 11.6 7. The Wolf also shall dwell with the Lamb and the Leopard shall lie down with the Kid and the Calf and the young Lion and the Suckling together and a little Child shall lead them and the Cow and the Bear shall feed their young ones shall lie down together and the Lion shall eat Straw like the Ox. It is an Allusion to the Beasts in the Ark where all Enmity was taken away they were all tame So the Gospel can meeken the Heart Not that so disagreeing Tempers shall remain in the Christian Church which tho the ravenous Disposition of some did cease would make a motley Company and as the Prophet speaks like a speckled Bird but besides the Extinction of noxious Qualities all shall be governed by the same Spirit of Truth and Holiness 4. Christ died for this End Ephes. 2.14 15 16. He is our Peace who hath made both one and hath broken down the middle Wall of Partition between us Having abolished in his Flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new Man so making Peace And that he might reconcile both unto God in one Body by the Cross having slain the Enmity thereby He died not only to reconcile us to God but to one another to make of twain one Body and destroy the Enmity in his Flesh. Other Sacrifices are a sign of Separation therefore he would be a Sacrifice of Union The Flesh of Bulls and Goats were a Wâ—ll of Partition between Jews and Gentiles but he would destroy the Enmity in his Flesh to make of twain One So Caiphas prophesied John 11.52 That Christ should die to gather together in one the Children of God that were scattered abroad Christ died to inlarge the Pale that all Nations tho of different Rites Customs and Interests might become One 5. This he aimed at in his Ascension and the pouring out of the Spirit We read of the Unity of the Spirit Keeping the Vnity of the Spirit in the Bond of Peace Ephes. 4.6 It is called the Unity of the Spirit not because the Union is Spiritual and Mystical but because the Spirit is the Author of it Therefore it is said 1 Cor. 12.4 There are diversities of Gifts but the same Spirit Christ would have but one Spirit to run through all his Members that as they are united to one Head so they may be
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
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
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
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
is to sanctify God when we can say he is thus and none like him Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession with the distinct Excellency that is in it above all other Religions in the World God counts no Assemblies in the World to be like the Church therefore we should be always studying the Excellencies and Perfections of God that we may see there is none like our God That Phrase Who is like unto thee is twice used in Scripture Of the Church Deut. 33.29 Who is like unto thee O People saved by the Lord And of God Micah 7.18 Who is a God like unto thee who pardoneth Iniquity c. The Church should in gratitude return this upon God where is there such a Pardon to be had such a Satisfaction for Conscience and such a Fountain of Holiness Christ and the Church are thus brought in mutually pleasing themselves in one another Cant. 2.2 Christ begins with the Church As the Lilly among the Thorns so is my Beloved among the Daughters It is not meant in regard of scratching as if the Church were in the midst of Thorns but by way of Comparison Look as a Lilly excells Thorns so the Church excells all the World And then the Church begins Verse 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons Look how much the Fruit-bearing Tree excells the barren and rotten Trees of the Forest so doth Jesus Christ excell all others Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures IV. Whether a wicked Man remaining wicked may be convinced of the Truth of the Word I should think they can have no absolute Assurance till they have some Work of Grace because that is the Fruit of Grace Col. 2.2 That your Hearts might be comforted and knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the Acknowledgment of the Mystery of God and of the Father and of Christ. 2 Cor. 4.4 If our Gospel be hid it is hid to them that are lost 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned He receives not the things of God that is doth not perceive them with demonstration nor receive them with acceptation A natural Man may have an Opinion a light Conjecture a slight Conviction upon his Heart enough to beget an Awe so as he knows not how to contradict the Truth of the Scriptures but not an absolute Assurance of the Truth of the Word It is Christ's Sheep only that are able to distinguish his Voice John 10.27 My Sheep hear my Voice and I know them and they follow me They that look upon the Scripture in the Light of the Spirit they are only able to see that it is from God We may convince them and use preparative Inducements but they cannot be absolutely assured of the Truth of the Doctrine and that for two Reasons 1. Because all external Arguments without the Light of the Spirit work but an humane Faith He that inspired the Scriptures must open our Eyes to know them and incline our Hearts to believe them otherwise we shall look upon them but as a Traditional Report Isa. 53.1 Lord who hath believed our Report The Church maketh Report What is the reason wicked Men do not entertain it 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things Men may speak of Christ by hear-say as a Parrot talks after a Man but it is the Spirit only that must reveal him to the Heart The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry as by the inward Illumination of the Spirit So Christ himself saith John 16.13 Howbeit when the Spirit of Truth is come he shall guide you into all Truth Christ had brought it out of the Bosom of the Father and had taught them by an external Ministry but the Comforter was to bring it into their Hearts to lead them into all Truth Therefore tho carnal Men may have a rational Conviction and may be so over-powered with Reason that they cannot contradict the Word and so far understand it as to be condemned by it yet they have not an absolute Assurance it is accompanied with Atheism Doubts and Dissatisfactions 2. Because the Spirit worketh not by way of Certioration and full Assurance but when he sanctifieth And therefore the Apostle saith 1 Thess. 1.5 Our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance It cleanseth and sanctifieth the Heart And in the Text it is said Sanctify them through thy Truth thy Word is Truth Where-ever there is an inward plenary Conviction there is the Spirit and where the Spirit of God works he changeth the Heart It is true a wicked Man remaining carnal may have common Gifts from the Spirit Heb. 6.4 They may be inlightned and taste of the heavenly Gift and be made Partakers of the Holy-Ghost and taste the good Word of God and the Powers of the World to come They may be able to make use of the Model and Form of Knowledg that is in the Brain but there is not an absolute Assurance This partial Conviction is soon lost it is led in by Man and led off by Man A natural Man being in the Church may have great Presumption and Probability he may know nothing to the contrary why it is not God's Word nay he may in Bravery die for his Profession but he dies in his own Quarrel and for his own Humor not for the love of the Truth because it is his not because it is God's because his own Profession may not be disparaged But a true Certainty they cannot have such as is affective transforming setled Vse 1. To wicked Men that stagger about the Truth of the Scriptures and are haunted with a Spirit of Atheism and continued Doubts 1. Wait upon common Grounds Consent of the Church and probable Arguments You ought out of respect to search into it whether it will be found to be the Word of God or no. You read in Jugdes when Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he rose out of his Seat If a King's Letter threatning great Peril were brought to a Man he doth not know whether it be the King's Letter or no but because the Peril is great he will enquire further into the Matter So when the Word of God is brought unto you propounding everlasting Hope threatning everlasting Death this should make you wait enquire and see if it be the Word of God or no. We venture far for great Gain upon a probable Hope If there were but a loose probability of having a great Prize for a Shilling a Man
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
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
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
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it 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 For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 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 at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
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
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
2. They that begin their Happiness here nâ—â—e it their study to know Christ. John 17.3 This is Life Eternal to know thee the only â—â—ue God and Jesus Christ whom thou hast sent there is the Foundation and the beginning of it Study Christ in his Natures Person Offices this is fit Work for Saints Saith Moses Exod. 33.18 Shew me thy Glory 1. It is an Increasing Light but to the Wicked it is a growing Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer Darkness Mat. 25.30 there they are held in Chains of Darkness you love Darkness better than Light and you shall have Darkness enough one Day Now there is a thick Curtain and Vail drawn between you and Christ and hereafter there will be a deep Gulph but our work in Heaven is to behold Christ's Glory Can a Man look for it and not follow on to know the Lord None shall have a fight of Christ hereafter that do not know him now 2. It must be such a Light as carries proportion with the Light of Glory that is an Affective transforming Light 1. An Affective Light Many may study to warm the Brain but not the Heart Rom. 2.20 Which hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Knowledg and of the Truth in the Law They may discourse more exactly than a good Christian have a Map and Model of Truth in the Brain they dig in the Mines of Knowledg that Christians may have the Gold Do you see him with any Affection Do you strive above all things to see his Face Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to enquire in his Temple It is David's Vnicum Moses Ravishment when he saw God's back Parts Exod. 34.9 If now I have found Grace in thy sight O Lord let my Lord I pray thee go amongst us That is one effect of the sight of God a Man would not be without his Company I pray thee go amongst us As Absolom said 2 Sam. 14.32 Come hither that I may send thee to the King to say Wherefore am I come from Geshur It had been good for me to have been there still now therefore let me see the King's Face and if there be any iniquity in me let him kill me as if he should say let him kill me rather than deny me the King's Face Prize this above all the World Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psal. 80.3 Cause thy Face to shine and we shall be saved 2. It is Transforming 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. Light and Grace do always go together It is such a looking upon Christ as Laban's Sheep looked upon the peeled Rods in the Gutter it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts Shall not the Eye of Faith be more strong to change than Natural Imagination A bare empty Contemplation will do you no good those that find themselves to be the Old Man still let them have never so much Knowledg it is no sign of Grace nor of an Interest in Glory Vse 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory There is the Lust of the Eyes 1 John 2.16 By the Eyes we fire our Hearts Doth a stately glorious House allure thee What is this to Heaven the Palace of God and the Mansion of Blessed Spirits Do glorious Garments and Apparel bewitch thee What is this to our Robes of Righteousness and those Garments of Salvation wherewith the Saints shall be cloathed in the Day of the Manifestation of the Sons of God Doth the Face of Earthly Majesty astonish thee What will it be to behold the Lord Jesus in all his Majesty and Glory As the Sun puts out the Candle so should the fore-thought of these Excellencies extinguish in us carnal Desire and dissolve the Inchantment that would otherwise bewitch our Souls and make us impatient under the Cross. Beware of the Vanity of the Eye if it be consecrated to behold Christ's Glory Fifthly The next thing is the Reason of all this the Father's Eternal Love to Christ and in Christ to us For thou hast loved me before the Foundation of the World that is from all Eternity as the Phrase is often used in this sense in Scripture But how was Christ loved from all Eternity I Answer Partly as 〈◊〉 Eternal Son of God Prov. 8. from 21 to verse 30. before the Mountains were setled before the Hills were brought forth Partly as Mediator designed from all Eternity and so loved before the Foundation of the World as he was slain before the Foundation of the World Rev. 13.8 Christ was our Mediator from all Eternâ—â—â—y not only before we were born but before ever he came in the Flesh. To the Eyâ— of God all things are present nothing is past nothing is to come But why is this made a Reason I Answer It is a Reason 1. Of the last Clause the Glory given to Christ is a Fruit and Evidence of God's Eternal Love to him as Mediator for so he is considered here for what-ever was given to Christ was given to him as Mediator for to the Divine Nature nothing can be given tho the Father be the Fountain of the Godhead yet he is not so properly said to give Glory to Christ as God because he loved him 2. Of the whole Verse and so you may conceive it either thus that he improved his whole Interest in the Father conjuring him by his Infinite and Eternal Love or rather from Love to himself inferreth Love to us thou hast loved me and them in me for we also are loved before the Foundation of the World Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you before the Foundation of the World The Point to be discussed is The Eternity of God's Love to Christ and in Christ to us 1. The Eternity of God's Love to Christ as God as his Son the Love of Parents to Children is but a shadow of it We are Finite so are our Affections As his Image Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person Likeness is the Ground of Love God loves Christ not only as like him but as being of the same Essence with himself 1 John 5.7 For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. There is no created Instance to answer it all that we love are without us but Christ is of the same Essence with God Then
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
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
mightily and effectually for it cometh not to us in word only but in power 1 Thess. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe And more particulary in Mortification for it is Faith that purifieth the heart Acts 15.9 Where the Christian Doctrine is really entertained and received by Faith it taketh men off from their old sins 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel this produceth in us that purity of heart and life which becometh Christians II. I will give you the reasons The Death of Christ may be considered as it worketh morally or as it worketh meritoriously As it worketh morally it hath a full and a sufficient force to draw us off from sin as it worketh meritoriously it purchaseth the Spirit for us As it worketh morally it layeth a strong ingagement upon us as it worketh meritoriously it giveth great incouragement to oppose and resist sin and set about the mortification of it So that the true way of subduing sin is by serious reflexion on the Death of Christ which we shall consider 1. As it is a strong ingagement 2. As it is a great incouragement 1. As it is a strong ingagement and there 1. It is a pattern to teach us how to deny the pleasures of the senses Pleasure is the great Sorceress that hath bewitched all the World and that which giveth strength to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed There is some sensitive carnal bait which first inviteth and then draweth us from our duty and all the Charms sin hath upon us are by the treacherous sensual appetite which is impatient to be crossed So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation he giveth this account of it 2 Pet. 2.20 After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled and overcome Before men be overcome by Temptation they are first inticed by the apprehension of some pleasure or profit which is to be had by their sins by which apprehension the danger of committing the sin is covered and hid as the Fishers hook is by the bait that is the Metaphor there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapse again into the slavery of the former sins which they seemed to have escaped Therefore till we are dead to the sensitive lure and can be content to suffer in the flesh and to deny the satisfactions of the animal life we shall never avoid the slavery of sin nor know that our old man is crucified Now what is more powerful than the consideration of the Death and Example of Jesus Christ In his whole Life he was a Man of sorrows and so taught us to contemn the world and the pleasures of the flesh but especially at his Death when pain was poured in upon him by the Conduit of every Sense there he pleased not himself Rom. 15. 3. but conquered the love of life and all the natural contentments of life that he might please God and procure our Salvation Now we have not the Spirit of our Religion till we grow dead not only to the pleasures of sin but the natural pleasures of life yea life it self and can submit all to Gods glory 2. As it is an act of Love which should beget love in us to God again which love will make us tender of sinning There are many aggravations of sinning but the greatest of all is because we sin against so much Love as God hath shewed us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed against the infinite Majesty of God as to strike an inferiour person is not so hainous a crime as to strike a Magistrate or Prince but this will not hold in all cases for foul indignities and grievous wrongs offered to meaner persons are a greater offence than the omission of a Ceremony to a Prince as if a man through ignorance of the customs of the Court should not be bare before his Chair of State Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ this doth exceedingly aggravate our sins They are acts of unkindness After such a deliverance as this is shall we again break thy commandments Ezra 9.13 14. after a deliverance out of Babylon out of Hell To sin against the infinite Goodness of a Creator by eating the forbidden Fruit we see what mischief it brought on Mankind conscious of this transgression the first Actors hid themselves from Gods presence But what is it to sin against the infinite Goodness of a Redeemer who came to recover us from this thraldom and bondage and to draw us to himself with the cord of love He chose rather to suffer the punishment due to our sins than to suffer sin still to reign in us whom he loved more dearly than his own life Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 To him that loved us and washed us from our sins in his own blood Now if after this manifestation of his Love we shall still continue in sin the hainousness of our offence is greatly increased 3. Christs Death is the best Glass wherein to view the deadly nature of sin It was so great and hainous an evil in the sight of God that nothing but the Blood of the Son of God could expiate it Rom. 8.3 For 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 Jesus Christ must come and suffer a shameful Death this painful shameful accursed Death of the Son of God sheweth Gods displeasure against sin and what it will cost us if we allow it and indulge it in our hearts and lives for if this be done in the green tree what shall be done in the dry 4. It sheweth us also what a great benefit Mortification is This among others was intended by him and moved him to bear our sins in his Body on the Tree 1 Pet. 2.24 Who his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness To remember a good turn done by a Friend and not to prize and value it as we ought is rather to forget than to remember his friendliness So here if we do not prize Christs benefits we undervalue his Death and a lessening of the benefits is a lessening the price Now one of the chief of them is to take away sin and to break the reign of it in the heart of his
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath Rom. 8.3 For 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 Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
hath said Ye shall not eat of it neither shall ye touch it lest ye die She speaketh too warmly and with an impatient resentment of the restraint and too coldly of the commination God had said In dying ye shall die A faint denial is a kind of a grant Our Lord rebuketh the Devil with indignation Mat. 4.10 Get thee behind me Satan Secondly It must be a thorow universal Resistance Take the little Foxes dash out the brains of Babylons Brats the Devil would frighten you by propounding great sins at first but he approacheth by degrees Therefore Eph. 4.27 we must not give place to the Devil You set open the door to Satan by yielding a little a temptation is better kept out than gotten out when he hath but the narrowest passage or least opportunity he seeketh to re-enter and seat himself in the heart and exercise his former Tyranny and doth excite the person to commit more sin When the stone at the top of the Hill beginneth to roll downward it is an hard thing to stay it I 'le yield but once saith the deceived heart But the Devil chargeth us further and further till he hath left no tenderness in our Conscience as some that thought to venture but a shilling or two by the secret witchery of gaming have played away all their Estates Thirdly It is not for a time but perpetual It concerneth us not only to stand out against the first assault but a long siege what Satan cannot gain by argument he seeketh to gain by importunity but resist him stedfast in the faith 1 Pet. 5.9 as Joseph's Mistress spake to him day by day Gen. 39.10 Deformed objects when we are accustomed to them seem less odious As you rate away an importunate Beggar that will not be answered To yield at last is to lose the Glory of the Conflict Now many resist not You may know it 1. When you cannot bring your hearts to let sin go though Conscience worry you and condemn you for it as many men sin while their hearts condemn them Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hold the truth in unrighteousness 2. When you slightly purpose hereafter to amend but do not presently resolve Acts 24.25 And as he reasoned of righteousness temperance and judgment to come Felix trembled and said Go thy way for this time when I have a convenient season I will call for thee The contrary you may see in David Psal. 119.60 I made haste and delayed not to keep thy commandments 3. When you do not consent to the necessary effectual means of your recovery which if you were truly desirous to get rid of sin you would do They that will not use the means do not desire the thing Prov. 21.25 The desire of the slothful killeth him for his hands refuse to labour 4. When in actual Temptations you interpose not a strong dissent or negative either by serious dislikes or rebukes deep groans hearty defiance or strong arguments which are the several ways of resistance Vse 2. Exhortation when God affordeth to poor captivated Sinners such help if they will but take it and make use of it in time surely then we should watch and strive And that I may deal the more effectually in this Use I shall distinctly unfold the Duty of watching and striving the means to curb and check sin First Watching 1. The spring and rise of it in the Soul are these three fundamental Graces of Faith Fear and Love otherwise it is but moral Prudence and Caution which will be too feeble a restraint to sin unless it be animated and inspired with these Graces First Faith puts upon watchfulness that Faith which looketh to things to come and maketh them in a manner present to the Soul it is a realizing sight Heb. 11.1 Now Faith is the substance of things hoped for and the evidence of things not seen The more lively sense we have of the concernments of another World and the more mindful we are of our eternal Enjoyments the more watchful In every sin it is our eternal Enjoyments are in danger and Heaven and Hell are not things to be sported with or ventured and put to hazard for a little carnal satisfaction Many expound that Eph. 6.12 We wrastle with spiritual wickednesses in high places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about heavenly things for the word Places is supplied it is in the Original only in or for the heavenlies the main quarrel between us and Satan is about high and heavenly things which tend to the honour of God and the eternal good of our Souls it is not our temporal and worldly so much as our spiritual and heavenly concernments which are struck at The Devil would fain cheat us of our Souls our God and our Happiness and by propounding some base and unworthy trifle deprive us of everlasting Glory Now a man that hath a sense of Eternity deeply impressed upon his heart and hath made eternal things his scope 2 Cor. 4.18 he hath his eyes in his head is careful not to lose his interest in and hope of these things who knows that the whole World will not countervail the loss of his Soul and that one glimpse of Heavens Glory and Happiness doth so much out-shine all the Pomp and gawdy Vanities of the present Life that he dareth not let his heart linger after these things lest he should forget or neglect those better things He is cautious of coming short of the heavenly rest which his eye and his heart is upon Heb. 4.1 But they whose Faith about these things is either weak or none at all are bold and venturous as if there were no such danger in sins and temptations they forgets God and their Souls and the great account they must give of all their actions to their impartial Judge and the eternal recompences of Heaven and Hell into which all the World shall at last issue themselves Secondly Fear or a reverend and awful regard of Gods Eye and Presence they are afraid to do any thing unseemly in his sight Gen. 39.9 How can I do this wickednes◠and sin against God How will God take it to be affronted to his Face As Esther 7.8 Will he force the Queen before me in the house So Shall we give vent to our sin when God seeth and heareth Void our excrements in his presence The Israelites were commanded to march with a paddle Deut. 23.12 13 14. Thou shalt have a place also without the camp whither thou shalt go forth abroad And thou shalt have a paddle upon thy weapon and it shall be when thou wilt ease thy self abroad thou shalt dig therewith and shalt turn back and cover that which cometh from thee For the Lord thy God walketh in the midst of thy camp to deliver thee and to give up thine enemies before thee therefore shall thy camp be holy that he see no unclean thing in thee and turn away from thee The Masters eye makes the Servant diligent the presence
other Obedience hath Righteousness your Title to Glory is more unquestionable God would not have you to obey him to your hurt and ruine no he is leading you to endless Joy and Bliss Holiness directly leadeth to eternal Life and for the present your Right is clear Heaven is the Portion of serious Believers that love God and live to him 5. Because the heart is fickle and the force of an old Consent may be spent you must often renew your Dedication and afresh yield up your selves to God to obey him For our Obedience is founded in Consent and the more fixed and firm it is the more even will your Obedience be Therefore we should often solemnly renew the Covenant made in Baptism and deliver up our selves to God as his professed Servants and Subjects firmly resolving upon a stricter course of future Obedience 2 Chron. 30.5 So they established a Decree to make Proclamation throughout all Israel from Beersheba even unto Dan that they should come to keep the Passeover unto the Lord God of Israel at Jerusalem for they had not done it for a long time in such a sort as it was written 6. When you have again yielded your selves to God make more Conscience of obeying him partly because the Devil loves to tempt those who are newly consecrated to God as Christ after his Baptism the Israelites at the giving of the Law the Disciples quarrelling for greatness after Christs Transfiguration those that were drunk at the Love-feasts partly because obeying sheweth the truth of your Consent 2 Cor. 5.15 And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again SERMON XVIII ROM VI. 17 But God be thanked that you were the servants of sin but ye have obeyed from the heart that form of Doctrine that was delivered you IN the sixteenth Verse the Apostle had laid down a general Maxim which he applieth first to the matter in hand in the same Verse now to the Persons to whom he wrote the believing Romans in the Text But God be thanked c. In the words there are three things 1. Their past Estate by Nature or what they were before Conversion Ye were the servants of sin 2. Their present Estate by Grace But ye have obeyed from the heart that form of sound Doctrine which was delivered to you 3. The Praise of all is given to Gods Grace But God be thanked To open these I shall begin with 1. Their past Estate They had been servants of sin that is lived long in a course of sin Joh. 8.34 Whoso committeth sin is the servant of sin that is whosoever doth voluntarily and ordinarily indulge sin and goeth on in an open course of sinning he is a servant or slave to sin for he doth not yea cannot do that which Reason and Conscience judgeth to be good or the Word of God requireth from him but doth the contrary that which the Word of God and Conscience disalloweth This was sometimes their Estate and ours also for we are all hewn out of the same Quarry and Rock Only let me tell you that the servitude of sin is either natural or acquired First Natural or hereditary from our first Parents so we are all prone to evil and averse from and unable to that which is good Gen. 8.21 The imagination of mans heart is evil from his youth The word which we translate Youth signifieth also Childhood and the Scripture elsewhere runneth up to the Womb Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me We see how early Children manifest sin Now the earliness and commonness and universality of these evil inclinations sheweth what Contagion hath invaded all Mankind Secondly Acquired when Time and Custom doth confirm these evil Habits in us Jer. 13.23 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil We use to say Custom is as a second Nature It is so here it is corrupt Nature confirmed or inbred and native Corruption improved Thus were they servants of sin and though all do not improve corrupt Nature to such an height and degree as others do yet all serve sin till Grace maketh a change 2. Their present or converted Estate where take notice 1. Of their Rule That form of Doctrine 2. The Manner of applying it Which was delivered unto you 3. The Effect Ye have obeyed from the heart 1. The Rule The form of Doctrine that is the whole Gospel or at least some Summary of the Christian Doctrine concerning things to be believed and done called The pattern of wholesom words 2 Tim. 1.13 Or the Principles of the Doctrine of Christ Heb. 6.1 2. The manner of Application Which was delivered unto you or whereinto ye were delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Doctrine of the Gospel is the Pattern and Mould according to which the new Creature is framed as Metal taketh its form from the Mould into which it was cast there is a due impression â—eft upon the Soul or as the Stamp and Seal leaveth a suitable impression on the Wax but rather the former 3. The Effect Ye have obeyed from the heart There is 1. Obedience and 2. Obedience from the Heart The most precious Truths will do us no good unless they be digested into Love and Practice When Truth is turned into Love or received into the Heart it becometh a new Nature to us and when it is obeyed and practised it attaineth its proper use and effect For the Truths of the Gospel were not delivered to us to try the acuteness of mens Wits who can most subtlely dispute of these things nor the strength of Memory who can most firmly retain them or plausibleness of Discourse who can most elegantly speak of them but the readiness of Obedience who can best practise them Therefore here is Obedience spoken of Ye have obeyed that is begun to obey the Doctrine of the Gospel therefore you must go on still and not return to your old Slavery and Bondage And this from the heart which implieth both the Voluntariness and Sincerity of their Obedience First It was free and voluntary not compelled for that is said to be from the Heart which is not done grudgingly and of necessity but readily and chearfully 2 Cor. 9.7 Every one according as he purposeth in his heart so let him give not grudgingly not of necessity for God loveth a chearful giver Secondly It was sincere and not dissembled Col. 3.23 Whatsoever ye do do it heartily as unto the Lord not unto men God seeth all things what is done to him must be sincerely done 3. There is one thing yet to be explained and that is his giving thanks for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be thanked Here it may be inquired 1. Concerning the Object for what he giveth thanks 2. The Subject from whom he expects this performance 1.
Concerning the Object it respects not the former but the latter Clause their being once Sinners is not the matter of his Thanksgiving but that they had received and obeyed the Christian Faith However this must be said That it doth heighten the Mercy or illustrate the Benefit it is a great Mercy that having been once slaves of sin yet now at length they were recovered by Grace To be brought into a state of Light and Life by the Gospel were a great Benefit if a man had always been good and holy at least not considerably bad but when God will take us with all our faults and those of so great and hainous a Nature surely we have the more cause to give thanks Well then he doth not could not give thanks that once they had been the servants of sin God was not the Author of their servitude to sin but he was of their obedience to the Doctrine of Life his Mercy turned the former evil to good Or if you will take that into any part of the Thanksgiving it must be thus Since the condition of the servants of sin is so miserable God be thanked that you have escaped it 2. From whom he expects this Thankfulness I answer First It doth excite their Thanksgiving he exciteth them to give thanks for this blessed Change wrought in them he moveth them not to give thanks for Riches and secular Honours nor so much as consider whether they had or wanted these things but for the good estate of their Souls that they were partakers of so great a Benefit as from servants of Sin to become servants of Christ. Secondly It expresseth his own Thanksgiving on their behalf as congratulating and rejoycing with them in this mercy The Angels rejoyce at the conversion of a sinner Luke 15.10 So should we rejoyce in the good of others especially the Pastors of the Church 3 Joh. 4. I have no greater joy than to hear that my children walk in the truth Nothing that I more delight in in the World than to hear that those that are converted by me live after a Christian manner Doctrine That to be turned from the Service of Sin to the sincere Obedience of the Gospel is a Benefit that we cannot sufficiently be thankful for Let me represent it in the Circumstances of the Text. 1. Here is a Reflection upon their past state Ye were servants of sin This is necessary and useful First To heighten the sense of our Priviledges by Grace alas what were we when God first sought after us Slaves to Sin and Satan and Children of Wrath even as others Look as Jacob by remembring his poor condition doth raise his heart the more to admire Gods bounty to him Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy servant for with my staff I passed over this Jordan and now I am become two bands It would cure the Pride of many if they would remember their mean Originals and how like the Hop-stalk they mount up and grow out of the very Dunghil God solemnly injoyned his People when they injoyed the plenty of the Land to remember the obscure beginnings of their being a Nation and therefore when they offered the First-fruits they used this Confession Deut. 26.5 A Syrian ready to perish was my Father when he went down to Egypt and sojourned there with a few men and became a Nation great and mighty and populous Thus God taught them to acknowledge that their first Estate and Original was most wretched and miserable and so must we It holdeth more in moral things Eph. 2.1 2 3 4 5. And you hath he quickened who were dead in trespasses and sins Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that now worketh in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others But God who is rich in mercy for his great love wherewith he loved us Even when we were dead in sins hath quickened us together with Christ. 1 Tim. 1.13 Who was before a blasphemer and a persecutor and injurious But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be mercied That God should take us with all our faults and bring us into a better condition how doth this heighten the Mercy Secondly To quicken us to more diligence in our present Estate He that hath been a diligent Servant to an hard and cruel Master from whom he could not expect any recompence worth his Toil surely should be diligent and faithful in the Service of a loving gentle and bountiful Master This is urged Rom. 6.19 As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness And it is illustrated by several Scriptures 1 Cor. 15.9 10. I am the least of the Apostles and am not meet to be called an Apostle because I persecuted the Church of God But by the Grace of God I am what I am and his grace that was bestowed upon me was not in vain but I laboured more abundantly than they all And Acts 26.11 I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even to strange Cities Thirdly To make the reality of the Change more evident There is a great Change wrought in those who are brought home to God it doth much hurt to Believers in judging of their own Case to forget what they once were whereas comparing these two what they are and what they were would sooner bring it to an issue and make the change more sensible and evident The Scriptures often direct us to this method Col. 1.21 And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. And Eph. 5.8 Ye were sometimes darkness but now are ye light in the Lord. Our gradual progress in Holiness is more insensible and therefore we may overlook the mercy because we see not such eminent effects as we found at first But all that belong to God may see a Change and say as the blind man Joh. 9.25 This one thing I know that whereas I was blind I now see they may see plainly they are not the same men they were before But when men forget the Estate they were once in and the great change the Spirit wrought in them and feel not such alterations continually they live in doubtfulness and darkness As our forgetting our poverty and affliction maketh us undervalue a more plentiful condition and those comforts which we would account
a wonderful mercy before or as when recovered and in health we forget the rediousness of sickness and are not thankful for the comfortable days and nights we enjoy when we go about our business and sleep without pain So we undervalue the present state of Grace by forgetting the unfruitful works of darkness or the evil dispositions and practices of our Unregeneracy and have not such comfortable apprehensions of the mercy which the Spirit of God shewed in our Cure Cannot you remember when it was once much otherwise with you that you are not now the persons you were then 2. Here is a Description of their present state by Grace which deserveth to be weighed by us In it I observe 1. That the Doctrine of the Gospel is in Conversion imprinted on them for it is said That they have obeyed from the heart the form of Doctrine into which they were delivered Their very heart and Soul was modelled according to the Tenor of the Gospel and the Truths revealed therein 1. I will prove that it is so with all Converts by that Promise of the new Covenant Heb. 8.10 I will put my Laws into their minds and write them in their hearts The thing written is the Law of Christ or the new Covenant or the substance of the Doctrine of the Gospel not every lesser Opinion or minute Circumstance of their Duty but those Points which are essential to Christianity smaller matters depend upon a particular gift The Book is the mind and heart of the Believer by the Mind is meant the Understanding by the Heart the Will or rational Appetite in the one is the directive Counsel in the other the imperial and commanding Power of the Soul the one is compared to the Ark in which the Law was put I will put my Laws into their minds the other to the Tables of stone upon which the Law was written God will convince their Understandings of their Duty and incline their Affections to receive and obey it The Writer I God challengeth it as his proper work 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 By this Spirit the mind of man is inlightened the heart is inclined but yet we must do our Duty both to understand the Will of God and set our hearts upon it and do the things required of us To understand we must dig for knowledge and cry for understanding Prov. 2.3 4. and for inclining our hearts Psal. 119.112 I have inclined my heart to perform thy statutes always even unto the end and for actual Obedience we are solemnly consecrated to God in Baptism that we may take up that course of living that is prescribed of God in the Gospel and therefore it is said 1 Pet. 1.14 Not fashioning your selves according to the former lusts of your ignorance We must not mould our selves to any form but that of this Doctrine cast all our actions into this mould 2. I will shew the fruits of it They are either internal within the man or essential to this work or resulting from it by immediate consequence Such as an abhorrence from sin and a promptitude and readiness to holy actions 1. For the first where the Doctrine of the Gospel is imprinted on our hearts it is an awing Principle which restraineth us from sin Psal. 37.31 The Law of God is in his heart none of his steps shall slide he that knoweth and loveth what is commanded knoweth and hateth what is forbidden therefore his heart giveth back when any thing contrary is offered to him 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin because he is born of God Still something riseth up by way of dislike he looketh upon sin not only as contrary to his Duty but his Nature Gen. 39.9 How can I do this wickedness and sin against God The heart as thus constituted is not easily brought to it By this Temptations are defeated whether from Satan or our own hearts from Satan 1 Joh. 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Or from our own hearts Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Our hiding the word in our hearts is subordinate to Gods writing it in our hearts we must use the means the Grace is from him 2. A promptitude and readiness to holy actions for all holy and heavenly actions are suited to them and there is a Cognation between the Law within and the Law without so that they are carried after them with more love delight and pleasure Psal. 40.8 Thy Law is within my heart I delight to do thy will O God There is an inclination and propensity to do the Will of God and to please and serve him which maketh our obedience more easie and even 3. The Benefits of being stamped and moulded into the form of this Doctrine 1. It is ready for our use they have Principles laid up to be laid out upon all occasions either of trouble or temptation or business and affairs Prov. 6.21 22. Bind them continually upon thine heart tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee So that the Christian is a Bible to himself as the Heathens were said to be a Law unto themselves there was something urging them to Duty restraining them from sin 2. It preventeth vain thoughts what is the reason evil is so ready and present with us because our hearts are not stocked with the knowledge of heavenly Truths Vain thoughts cannot be prevented unless the Word dwell richly in our hearts If a man have many brass Farthings and but a few pieces of Silver he will more readily draw out Farthings than pieces of Silver But a Christian when alone and destitute of outward helps Psal. 16.7 His reins instruct him in the night season when he hath no benefit of the Bible or other literal Instruction 3. It furnisheth and supplieth our Speech for the Tap runneth according to the Liquor with which the Vessel is filled In Prayer the new Nature beareth a great part for its desires and inclinations furnish us with Requests its annoyances and grievances with Complaints its solaces and satisfactions with Thanksgivings and where it is not obstructed there cannot be that leanness and baseness of Soul wherewith we are often surprized Psal. 45.1 My heart is inditing a good matter I will speak of the things that I have made touching the King my tongue is the pen of a ready writer As to ordinary Converse Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things When the Spring is dryed
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
Conscience speaketh peace to them so that they have no inward trouble to damp their joy and their end is Eternal Life for the present they have some access to God their work is more easie and their comforts are more sweet 2. Let me now speak of the Honour that doth accompany an holy Life It will never be matter of shame to us as sin is to all that practise it first or last 1. Because Holiness is the very Image of God upon the Soul or that work by which he sets forth his Praise to the World If God be excellent it can be no disgrace or dishonour to us to be like God and nothing on this side Heaven so like him as an holy Soul This was the blessed Perfection in which we were created at first Gen. 1.26 And God said Let us make man in our image after our likeness and when it was lost for this end were we redeemed by Christ who came to set up Gods Image in our Nature Joh. 1.14 And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth That we may be renewed by the Spirit 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of our God It is an Image not made by Painter or Carver but the Holy Ghost Now certainly that which was our primitive glory and excellency and is renewed and repaired with so much ado will never be matter of shame to us 2. They which have their fruit unto Holiness have the best temper and constitution of Soul of any men in the World they have a new and Divine Nature which inclineth them to the noblest Objects and Ends 2 Pet. 1.4 nothing below God can satisfie them their Ends are the glorifying of God and the eternal Enjoyment of him 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Alas what a poor drossie Soul is an unsanctified Soul they that drive no higher a Trade than providing for the Flesh or accommodating a Life which shortly must expire When these are seeking after the World and scrambling for the Honours and Delights thereof they are seeking after Heaven and adorning the Soul while they are pampering the Flesh. Surely they which contemn the World are more honourable than they which injoy it and it is much better to please God that we may live with him in Heaven than to flatter men that we may rise in the World 3. Their way and course of Life as well as their Temper and disposition of Heart is more noble for when others live according to the vain course of this corrupt World they live according to the Will of God which is the highest Pattern of all Perfection The one live to the Lusts of men the other according to the Will of God 1 Pet. 4.2 That be no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The one walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.2 According to the course of this world the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 As many as walk according to this rule c. Now which Course is better Let us refer this Question to the Sentiments of Nature Even though men be so much depraved by their slavery to their brutish Lusts that they might justly be refused as incompetent Judges yet natural Conscience in the worst doth homage to the Image of God shining in the Saints as Herod feared John because he was a strict and just man Mark 6.20 And Exod. 11.3 Moses was great in the land of Egypt in the sight of Pharaohs servants and in the sight of all the people his Person and Presence was awful to them Nature hath a secret sentiment of the Excellency of Holiness those that regard not to practise it wonder at it 1 Pet. 4.4 They think it strange that you run not with them to the same excess of riot especially when they come to dye then do they approve a sober godly Life though they had an heart to embrace it before Numb 23.10 Let me dye the death of the righteous and let my last end be like his Though they chuse to live with the carnal yet they would dye with the righteous such an approbation is Conscience forced to give first or last to an holy course of Life 4. That is honourable and glorious which is most esteemed by God for he can best judge and the great Soveraign of the World is the Fountain of all Honour Now Holiness is most esteemed by him which he hath declared both by word and deed First By Word Isa. 43.4 Since thou was precious in my sight thou hast been honourable God that was refreshed in the review of the works of Creation is also delighted in the works that belong to Redemption yea more as these gifts are more worthy and brought about with greater expence and difficulty therefore he delights most in the holy and righteous any part of Holiness is an ornament o◠great price in the fight of God 1 Pet. 3.4 Let your adorning be the hidden man of the heart in that which is not corruptible even the ornament of a meek and of a quiet spirit which is in the sight of God of great price Secondly In Deed as they are taken into a nearness to himself and here injoy his favour and fellowship and hereafter shall live with him for ever Now they have his Favour and injoy Communion with him Psal. 11.7 For the righteous God loveth righteousness his countenance doth behold the upright hereafter they shall see his blessed Face Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Follow peace with all men and holiness without which no man shall see God They are capacitated for true Happiness This is so certain a Truth that all who are made partakers of a Divine Nature have the same disposition in them Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord. They look not to the outward pomp and prosperity of the World and therefore have an heart to honour and respect godly men as being beloved prized and set apart by God and as they are made partakers of these sute great and glorious things which are infinitely more worthy of our love than any thing below So again Psal. 16.3 To the Saints that are in the earth and to the excellent in whom is all my delight When we think too highly and pleasingly of the condition of the rich and too meanly and contemptibly of the state of the holy and godly as if it were a better thing to be great in the
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
living And Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ and Psal. 2.7 8 9 10 11. So that he is Lord of the new Creation and man doth owe Obedience not only to God as Creator but to Christ as Redeemer and Ruler 2. Christ being possessed of this Lordship and Dominion hath made a new law of Grace which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God granting pardon and life to all that sincerely repent and believe in him and live in new Obedience and peremptorily concluding and damning those to everlasting Death that shall refuse these terms 3. This new constitution and Gospel Covenant hath all the formalities of a Law and here I shall shew you first wherein it agreeth and secondly wherein it differeth from the laws of men 1. Wherein it agreeth First in the promulgation of it with full Authority 't is not only enacted pleno jure by an absolute and uncontrollable right but proclaimed by authorized Messengers sent by the Lord Christ who in his name were to require the Obedience of the World to his new Law Matth. 28.19 20. All power is given to me in heaven and earth go ye forth therefore and teach all nations baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you he sendeth abroad his Heralds summoning the World to Obedience Act 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins And Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent He commandeth all men to repent because he will judg the world in righteousness by the man whom he hath ordained Acts 17.31 And Acts 10.36 We preach peace by Jesus Christ who is Lord of all In these places Christs Right and Authority is asserted and the Gospel is preached in his Name and the World invited and commanded to obey 2. In the obligation and force There is not only direction given to us to obey the Gospel but a Charge and Obligation is laid upon us The Gospel is sometimes called the counsel of God Luke 7.30 they rejected the counsel of God against themselves Sometime the law of God is called his Counsel as 't is the result of his wisdom and his Law as 't is the effect of his legislative Will he would not only direct and instruct the Creature by his counsel but oblige him by his Authority Decretum necessitatem facit exhortatio liberum voluntatem excitat saith the Canonist Exhortation or Advice serveth to direct or excite one that is free but a Decree and Law implyeth a necessity to obey So Hierom Vbi consilium datur offerentis arbitrium est ubi praeceptum necessitus servitatis Counsel and Precept differ Precept saith not only we shall do well to do so but we must do so Counsel respects friends a Preeept subjects There is a coactive power in Laws God hath not left the Creatures to comply with his directions if they please no there is a strict charge laid upon them they must do it at their peril Laws have a binding force from the authority of their Law-giver God giveth us counsel as a friend but commandeth us as a Sovereign Therefore we read much of the Obedience of Faith Rom. 16.26 The Gospel was manifested to all nations for the obedience of faith And Rom. 1.5 We have received Apostleship for the obedience of faith among all Nations So Acts 6.7 and a great company of priests were obedient to the faith And 2 Cor. 10.5 bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22 having purified your hearts in obeying the truth through the spirit And Acts 5.32 The holy Ghost which is given to them that obey All this is said to shew 't is not Arbitrary or Indifferent but we are bound by the authority of this new Law 3. This Law hath a sanction otherwise it were but an arbitrary Direction though delivered in a preceptive form the sanction is by promises of reward or by threatnings of punishment the precept establisheth mans duty and is the rule of our obedience which if it be neglected infers culpam fault or blame the sanction is the rule of Gods proceeding and so it inferreth poenam punishment Mark 16.16 The law of grace threatneth us with the highest penalties John 3.19 This is the condemnation that light is come into the world and men love darkness rather than light and Heb. 20.9 of how much sorer punishment suppose ye shall he be thought worthy c. though in the loss all are equal yet Conscience in Hell hath a kind of Accusation or self-tormenting in reflecting upon the refusal of the remedy or losing the special advantages we had by the Gospel As the breach of the Law is vindicated on the Jew first Rom. 2.9 so the Gospel when known to be the only way of Peace and Life 't is the worse for us in the Judgment if we neglect it Secondly The promises are given to sweeten the precepts to us that we may obey in love not as slaves for fear of punishment only Forced motives change not the heart endure not long therefore in Christs Law there are promises of pardon of Sin Adoption into Gods Family and finally eternal life We make the precept to be the way to the promise and God maketh the promises to be the motive to the precept we keep the precept to obtain the promise but God propoundeth the promise that we may keep the precept more comfortably We aim at happiness but God aimeth at obedience and maketh that the end of all his promises so that we must obey the command that we may obtain the blessing of the promise and be assured of it and we believe the promise that we may obey the precept 4. This sanction supposeth an exercise of government according to law and so that there is a just Governor and Administrator who will take account how this new law of grace is kept or broken So there is here now in part both in the way of internal or external Government First internal government as the kingdom of God is within us Luke 17.20 Soul-government is carried on according to this rule of commerce between us and God as there is a sense of our Duty written upon our hearts a remaining inward principle inclining us to it Heb. 8.10 so there is a fear of our Judg who will call us to an account for the violation of his Law an inward sentence of life or death upon us as we do good or evil the bitter afflictive sense of Gods displeasure in case of evil and the rewards of love and obedience as tasts of Gods acceptance given us by his Spirit upon
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
you Where the ministration of the spirit is made a distinct branch from working miracles doth he it by the works of the law or by the hearing of faith So that the spirit of Regeneration Sanctification and Adoption cometh by the Doctrine of the Gospel I will prove this by some reasons 1. From the Institution of God God delighteth to bless his own means and the great Institution of God for the benefit of mankind is the Gospel which being a supernatural Doctrine needed to be attested from Heaven that the truth of it might be known by the mighty Power that doth accompany it therefore this new Covenant is the law of the spirit the Powerful Influence of the Spirit of God on all those that submit to it is the seal and confirmation of it no other Doctrine can so change the soul and convert it to God John 17.17 Sanctifie them through the truth thy word is truth John 8.31 42. And ye shall know the truth and the truth shall make you free That is to say then we know it to be the truth a Doctrine of God sanctifying us and making us Conquerors over sin and Satan 2. From the nature of the Gospel For God will work agreeably by suitable means not only agreeable to the Subject upon which he worketh the souls of men but agreeably to the Object by which he worketh 1. In the General It is a spiritual Doctrine By a spiritual Doctrine he will pour out more of the spirit which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily more fully when he had given a Law that suited more with his own spiritual nature and came closer to the soul of man that the law of a carnal commandment this law was by the Law of the spirit when he would break the obstinacy of the Jews he tried them by many positive Laws and external Observances but when he would reduce the world into a state of liberty his laws were spiritual and rational and with them he poureth out a mighty spirit therefore the Apostle intimateth that they served God in the oldness of the letter but we serve him in the newness of the spirit Rom. 7.6 that is in that true holiness whereunto we are renewed by the Holy Ghost through the preaching of the Gospel which is called the ministry of the spirit 2 Cor. 3.8 There was more letter then but more spirit now Phil. 3.3 A believer hath no confidence in the flesh doth not place his hope in the Observances of carnal Ordinances but rejoiceth in Christ Jesus serving God in the spirit 2. More particularly The Gospel is suited to the Operation of the spirit It being a Doctrine of profound Wisdom great Power and rich goodness in comparison of which all other knowledg is but cold and dry the spirit we are possessed withall is but a transcript of the word Heb. 8.10 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 There is the prescript there the transcript as suppose a man would stamp his Coat of Arms upon Wax there needeth Wax a Seal graven with it and an hand to apply it this is the case here God would stamp his Image upon our souls but first the Characters of it are upon the word by this word of Wisdom he will give us the spirit of a sound mind that we may know God and our selves and the difference between good and evil by this Word of Grace or account of his love to us in Christ he gives us the spirit of Love by this Word of Power wherein there are such rich and great Promises he will raise a noble spirit in us to carry us above the world the stamp is prepared only to make an impression there is required a strong hand to apply it to the heart of man for tho the Gospel doth powerfully excite our dead and drowsie hearts to spiritual and heavenly things yet 't is not enough that the Doctrine be opened but it must be applied to the soul by the spirit or else 't is not healed and changed the Word is the means but the Spirit reneweth us as the principal cause for the Word doth not work upon all nor upon all those alike on whom it worketh The Gospel is a fit Instrument for it every thing communicateth its own nature fire turneth all about it into fire an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit 3. For the honour of our Redeemer in his Lordship or Kingly Office Who as he requireth new Duties of man fallen and disabled so he giveth strength proportionably the difficulty of our recovery lay not only in our reconciliation with God but in the renovation of our nature and subduing our obstinacy or changing our hearts Of his Prophetical Office that we might have the effect and comfort of it external Doctrine is not only necessary but the illumination of the spirit who leadeth us into all truth His Priestly Office That his merit may be known to be full his intercession powerful its needful that such a gift should be given to his people as the visible pouring out of the Spirit Act. 2.30 1. Use is To convince the rabble of carnal Christians how little they have gained by that Christianity they have Alas In what a case are those poor Souls who have not the Spirit of Christ Rom. 8.9 If any man hath not the spirit of Christ he is none of his They do not belong to Christ have no interest in the fruits of his redemption and then How will ye stand before God in the Judgment and make answer to all that may be alledged against you the accusations of the Law or Satan or your own Consciences Certainly the guilt of Sin remaineth where the power of it is not broken there are Christians in name and Christians in power in profession and in deed and in truth Christians in the Letter and Christians in Spirit these are such as are sanctified by the Spirit unto Obedience and none but such have interest in the comfortable promises of mercy of the new Covenant Gal. 6.16 As many as walk according to this rule peace and mercy be upon them And none other shall be saved at last Heb. 59. He is the author of salvation to them that obey him Heb. 12.14 Without Holiness no man shall see the Lord. 2 d Use is To humble the better sort of Christians that they have gotten so little of the spirit That the effects of it in their Souls are so imperfect clouded with a mixture of remaining infirmities All that are godly have this Spirit are guided by it walk after it but all have it not in a like measure some are weak it doth not subdue their Lusts and Fears nor breed such mortification and courage as should be found in the Disciples of Christ these want comfort if possibly they should be sincere
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
stream had need ply the Oar and he that goeth up a sandy hill must never stand still and 't is our own fault if it doth not grow God loveth to multiply and increase his gifts Grace be multiplied 2 Pet. 2.2 There is more to be had and more will be given unless our sins obstruct the effusion of it if we get it not we may blame our selves for God doth nothing to hinder the increase and indeed when Grace is in any life and vigor it will be growing Prov. 4.18 The way of the just is as a shining light which shineth more and more unto the perfect day The morning light increaseth a wicked man groweth worse and worse he sinneth away the light of his conscience rejecteth the light of the word till he stumbleth into utter darkness 'T is like the coming on of the night the other like the coming on of the day Now mortification of sin is the great means of growing in Grace removet quod prohibit it maketh room for grace in the soul as it taketh away that which letteth that it may diffuse its influence more plentifully In Heaven we are perfect because there is no sin opposite principles are wholly gone so here the more you weaken sin the more is Grace introduced with power and success 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisie and envy and evil-speaking as new born babes desire the sincere milk of the word that ye may grow thereby there is no way of growth till evil frames of spirit be laid aside 1. USE is to enforce this duty upon all those that are called unto or look for any hopes by Jesus Christ to mortifie the deeds of the body Oh! Do not think you are past mortification because you are in a state of Grace there is need of it still yea it concerneth you more than others 1. There is still need of it if you consider the aboundance of sin of all kinds that yet remaineth with us And the marvellous activity of it in our souls and the cursed influence of it or the mischief that will accrue to us if it be let alone Let me a little press you by all these Considerations 1. The abundance of sin of all kinds that remaineth with the regenerate or those that are called to grace I shall evidence that by some Scriptures 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speaking to whom is this spoken The word wherefore biddeth us look back when we look back we find 't was spoken to those that were called effectually called and born again yea those that had made some progress in mortification that had purifyed their hearts to the obedience of the truth 1 Pet. 1.22 Who would think that the seeds of so much evil should lurk in their Hearts but alas 't is so they are in paâ—t envious malicious hypocritical to the last and unless they shall keep mortifying these sins will get the mastery of them and bewray themselves to their loss and prejudice and Gods dishonour See another place Col. 3.5 Mortify therefore your members which are upon earth fornication uncleanness inordinate affection evil concupiscence and covetosness which is idolatry You would think all this were spoken to loose and ungoverned men that have not the least Tincture and shew of religion no 't is spoken of those whose life was hidden with God in Christ men acquainted with spiritual things and brought under the power of the life of Christ we foolishly imagine that such should only be told of the remainders of unbelief or spiritual pride or such like evils as are very remote from publick infamy and scandal but the Spirit of God is wiser than we and knoweth our Hearts and the secret workings of them better than we do our selves and it 's better these sins should be laid open in the warnings of the word and discovered to us rather than in us by the prevalency of a temptation an over spiritual Preaching hath not refined but destroyed religion God thought it fit it should be said to them that are taken into the Communion of the life of Christ mortify what your spiritual pride no but Fornication Uncleanness Inordinate affection the root of the foulest sins is in our nature and if we do not keep a severe hand over them will sprout out in our practice so Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred varience emulation wrath strife sedition heresie The Apostle thought good to warn professing Christians who had given up themselves to the leading of the spirit of the works of the flesh he giveth a black catalogue of them and he concludeth all of which I told you before as I have also told you in times past that they that do such things shall not nherit the Kingdom of God The Apostles that were divinely inspired and full of the the Wisdom of God did not soar aloft in airy speculative strains or refined spiritual notions but thought meet to condescend to these particulars not only when they spake to Gentiles but Churches and professing Christians to give warning against Fornication and Drunkenness and other such gross sins and that not once but often for they knew the nature of man and that nice speculations are too fine to do the work of the Gospel all that have corruption in them had need stand upon their guard to prevent sins of the blackest hew and foulest note among men I 'le give but one Instance more and that is of our Saviour Christ who thought meet to warn his own Disciples who surely were good men Luke 21.34 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawars This is a lesson for Christs own disciples a man would think it more proper for haunters of Taverns and Boon companions whose souls are sunk and lost in luxury and excess but Christ Jesus thought this caution needful for those that were taken into his own company and bosome friends let not all this be interpreted as any excuse to them that swallow the greatest sins without fear live in them without sense and commit them without remorse cautions should not be turned into excuses there is some inclination in our nature to these things but these are not the practices of Gods people 't is spoken that they may not at any time be so 2. As there is abundance of sin so it 's active and stirring even after some progress in mortification 't is inticing vexing the new nature urging to evil opposing that which is good 't is warring working always present with us that the best Christians grow weary of themselves Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Was Paul an underling in grace Is not sin
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
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
a lawful and necessary Fear which doth quicken us to our Duty Phil. 2.12 Work out your salvation with fear and trembling and is either the fear of Reverence or the fear of Caution The fear of Reverence is nothing but that awe which we as Creatures are to have of the Divine Majesty or an humble sense of the condition place and duty of a Creature towards its Creator The fear of Caution is a due sense of the importance and weight of the business we are ingaged in in order to our salvation Certainly none can consider the danger we are to escape and the blessedness we aim at but will see a need to be serious and therefore this fear is good and holy Secondly There is besides this a slavish fear which doth not further but extreamly hinder our Work For tho we are to fear God yet we are not to be afraid of God This servile fear may be interpreted either with respect to the Precept or the Sanction of the Law First with respect to the Precept and so it sheweth us how men stand naturally affected to the duty of the Law Whatever they do is meerly for fear of being punished Secondly to the Sanction Penalty and Curse The fear of evil is more powerful upon us than the hope of good The greater the evil the greater the fear and the more tormenting Doct. That men under the Law-Covenant are under a Spirit of Bondage Here I shall enquire 1. What is the Spirit of Bondage 2. How is it the fruit of the Law-Covenant 3. Whether it is good or bad 1. What is the Spirit of Bondage To open it we must explain Three Things The Nature of the Object 2. The Work of the Spirit 3. The Disposition of man 1. The Nature of the Object The Law requiring Duty of the fal'n creature and threatning punishment in case of disobedience For the Law hath a Twofold Office to convince of sin Rom. 3.20 Now by the Law only cometh the knowledg of sin and to bind over to punishment Therefore 't is said The law worketh wrath Rom. 4.15 In both respects the Old Covenant is called the Law of sin and death Rom. 8.2 The Law as a covenant of Works is called a Law of sin because it only sheweth our sin and a Law of death because it bindeth us over to death 2. The Work of the Spirit Every Truth is quickned by the Spirit and made more powerful upon our hearts The comfort which we have from the Truth of the Gospel is by the Spirit and therefore 't is called Joy in the Holy Ghost So Law-Truths are applied to the conscience by the Spirit Jer. 31.19 After I was instructed I smote upon the thigh and when the commandment came that is in the light and power of the Spirit sin revived and I died Rom. 7.9 That is was made sensible of his sinful and lost condition And indeed the usual Work wherewith the Spirit beginneth with men is to shew them their sin and misery their alienation from God and enmity to him and insufficiency to help themselves 3. The disposition of man which is corrupted under the workings of the Spirit of Bondage And so this Spirit of Bondage or servile Fear worketh several ways according to the Temper of men First in the prophane it giveth occasion of further sinning as conscience being awakened by the Spirit urgeth either the Precept or the Curse the Precept as a Bullock at first yoking groweth more unruly or a River swelleth when it meeteth with a dam and restraint Rom. 7.5 For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Sinful practices were more irritated by the prohibition and so our obligation to death increased or else by urging the Curse which produceth the sottish despair Jer. 18.12 And they said there is no hope we will walk after our devices There is a double despair of pleasing or being accepted There is a lazy sottish despair as well as raging and tormenting despair by which men cast off all care of the Souls welfare There is no hope Secondly in a middle sort of men that have a legal conscience it puts them upon some duty and course of service to God But 't is not done comfortably nor upon any noble motives That which is defective in it is this First 't is constrained service This Bondage which is a fruit of the Law doth force and compel men to some unpleasing Task A Christian serveth God out of love but one under the Spirit of Bondage serveth God out of fear A love to God and true holiness prevaileth with the one more than the fear of wrath and punishment for the Spirit of Adoption disposeth and inclineth him to God as a Father but one under the Spirit of Bondage is forced to submit to some kind of religiousness for fear of being damned Indeed both are constrained the one by love the other by fear 2 Cor. 5.14 only the constraint of love is durable and kindly and sweet the other his Task is grievous and wearisome Mal. 1.11 and holdeth most in a fit when danger is nigh they are frighted into some devotion Psal. 78. from 34 to 38. Secondly That service which they are forced and compelled to yield to God is outward service and obedience Isa. 58.7 hanging the head for a day like a Bulrush and as they do Micah 6.7 offer Thousands of Rams and Ten Thousands of Rivers of Oyl or the first born of their body for the sin of their souls 'T is a Sin-Offering rather than a Thank-Offering more to appease conscience than to please God consists in Rituals rather than Substantials and those invented by men rather than commanded by God Whereas the true Christian is otherwise described Phil. 3.3 For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the fiesh But the false Christian is one Matth. 15.8 that draweth nigh to God with the mouth but their heart is far from him their heart is averse from God tho they must have an outward Religion to rest in and so they serve God not as children do a father but as slaves serve an hard and cruel master Thirdly In some the Lord may make use of it to bring on conversion for according to our sense of sin and misery so is a Saviour and Redeemer welcome to us and prized by us There must be a sensible awakening knowledg of our great necessity before we will make use of Christ for our Cure and Remedy None but the sick will care for the Physitian Matth. 9.12 the burdened for ease Matth. 11.28 29. the pursued for a Sanctuary and Refuge Heb. 6.18 None but the condemned to be justified and acquitted Rom. 8.33 34. the lost and miserable to be saved Luke 19.10 2. How is it the fruit of the law covenant The law covenant is double either the
cannot rationally expect the best and richest Fruits of this gift and to be inabled and inlarged by the spirit who do not give such ready entertainment and obedience to his motions as the more serious and fruitful Christian doth 4. But do all that have it know that they have it I Answer 1. The spirit of adoption is in some weak and therefore not so perceptible as it is in others for small and weak things are hardly discerned All Gods Children have the spirit of adoption in the effects though not in the sense and feeling of it They have the spirit of comfort though not the comfort of it for if any have not the spirit of Christ they are none of his Rom. 8.9 The Witness of his spirit is spoken of as distinct from receiving the spirit v. 16. There is a Child-like inclination and impression left upon them tho they know it not own it not There is a difference between the thing its self and the degree we cannot say we have not the spirit of adoption because we have not so much of this spirit calming our hearts rebuking our fears and filling us with joy and peace in believing The spirit was given to Christ without measure but to Christians in a different measure and proportion as they yield up themselves more or less to the conduct of his grace and overcome the enemies of their peace the Devil the World and the Flesh the impression is left upon some in a smaller upon some in a larger character all are not of a growth and size some are more real Christians others only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent grace will more discover its self than a little grace under an heap of imperfections a fervent love will be felt and a lively hope of Heaven demonstrate its self and an exact obedience less liable to dispute as we increase in Love and Heavenly mindness so the spirit discovereth his presence in us 2. Where the spirit of adoption acteth at the lowest rate there is something to difference it from the spirit of bondage 1. They are carried on to wait upon God upon Gospel grounds though they cannot apply the comforts and enter themselves heirs to the priviledges thereof some know they are of the truth and can make out their title with clearness and satisfaction 1 John 3.14 And hereby we know that we are of the truth and shall assure our hearts before him others depend on Gods general offer while their claim and sincerity is as yet questionable God offereth to be a Father in Christ to all penitent believers and so we are incouraged to come to him by Christ the Apostle telleth us Heb. 7.19 That the gospel brought in a better hope by vertue of which we draw nigh to God There is a Child-like inclination when there is not a Child-like familiarity and boldness the soul cannot keep away from God but will come to him that he may pardon our sins and heal our souls and save our persons now this is the spirit of adoption in the lower or more obscure way of addressing our selves to God as a Father 2. There are child-like groans as well as child-like comforts compare Rom. 8.26 The spirit it self maketh intercession for us with sights and groans which cannot be uttered with 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory In some the spirit only discovereth himself by hungring and thirsting after righteousness in others he worketh peace which passeth all understanding and joy unspeakable and full of glory 3. There is a child-like reverence when there is not a child like confidence They are affraid to offend their Heavenly Father though they cannot challenge all the fruits and effects of his Fatherly love as belonging to them when they cannot own him as a Father with delightful confidence yet they dare not offend him for all Gods Children have a Child-like love to him when they have not a full sense and assurance of his paternal love to them for he hath a title to our dearest love before we can make out a title to his benefits now they that love God hate evil Psal. 97.10 are tender of omitting any duty or committing any offence where there is this Holy awe there is a spirit of adoption 't is an owning of God as a Father 1 Pet 1.17 If ye call on the Father c. And therefore this reverence we call filial fear 4. The heart is carryed out to heavenly things though we cannot call them ours All that are children do look after a childs Portion there is a twofold hope First an hope which is the effect of regeneration 1 Pet. 1.3 And an hope which is the effect of experience Rom. 5.4 Now this puts a difference between the spirit of Bondage and the servile mercenary spirit when the currant of thine affections is carried out after the eternal inheritance servants and mercenaries must have pay in hand they covenant with you from day to day or from quarter to quarter or from year to year a child in the Family tarryeth for a Childs Portion Math. 6.4 When thou dost thine alms do not sound a trumpet before thee as 〈◊〉 hypocrites do in the synogogue and in the street they have their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present wages they look for discharge God from other things if he wiâ—l give them the honour and pleasure of the world they are satisfied and look for no more 5. Why this is the fruit of the new covenant dispensation There are three things which must not be severed 1. The object 2. A powerful agent 3. The disposition of the subject thence resulting 1. There is an object and that is the Gospel offering pardon and life reconciliation with God and the everlasting fruition of him in Glory In the Gospel or new covenant we have the highest discovery of Gods Fatherly goodness that he might be more amiable and lovely to us and be loved by us the great end of reconciling and saving lost man by Christ his wonderful condescention in his incarnation life sufferings and death was to commend his love to us Rom. 5.8 Herein God commended his love to us in that when we were yet sinners Christ died for us To this end also tend his merciful covenant and promises that we might not look upon God as a condemning Judg but as a gracious and reconciled Father offering to be so to all that will accept Christ and submit to him God would not immediately beget this perswasion in our minds by his own secret power but use this objective means work upon our love by love because he will work on man agreeably to the nature of man his covenant shall speak him a Father that we may apprehend him as a Father 2. There is an internal powerful agent and that is the spirit Besides the external objective means there must be an internal effective cause for though Gods Fatherly love
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by law-Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
that please me and take hold of my covenant They thankfully accept the offered benefits and resolve by the strength of the Lords grace to perform the required duties 3. That our hearts be set to fulfil our covenant vow For otherwise we double and deal unsincerely with God Heb. 13.18 We trust we have a good conscience willing in all things to live honestly The habit and bent of the heart is for God and obedience to him 4. That there be some answerable endeavours and pursuance of this resolution and care to please God in all things Acts 24.16 And herein do I exercise my self to have always a conscience void of offence towards God and towards men 5. That these endeavours be uniformly carried on that our sincerity may be evidenced to conscience For then 't is matter of Rejoicing and assurance to us 2 Cor. 1.12 This is our rejoicing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world 1 John 3.19 And hereby we know we are of the truth and shall assure our hearts before him Grace constantly and self-denyingly exercised hath an evidence in the conscience and conduceth also to give liberty and boldness before God 2. The witness of the spirit Because this is often mistaken I shall the more distinctly lay it before you 1. The spirit layeth down marks in Scripture which may decide this question whether ye are the children of God yea or no. As for instance 1 John 3.10 In this the children of God are manifested and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother And again Rom. 8.14 As many â—â— are led by the spirit are the sons of God So every where in the Scripture God expresly telleth us who shall go to Heaven and who shall go to Hell and that there is no neutral and middle estate between the Holy and Carnal all are of one sort or other Now if we should go no further the Text would bear a good sence The spirit beareth witness with our spirit when our conscience can witness our sincerity in a course of obedience unto God The spirits witness in Scripture that this is a sound so a true evidence and the Testimony of conscience confirmed by Scripture for whatever is spoken in Scripture 't is supposed to be the very voice and Testimony of the Spirit as Acts 28.25 Well spake the Holy Ghost by Isaiah the prophet unto our fathers so Heb. 3.7 Wherefore as the Holy Ghost saith To day if ye will hear his voice So the spirit speaketh or witnesseth to our spirits namely in the word supposing what is to be supposed this must not be slighted yet this is not all for the context speaketh not of a witness without but motion within whereby we are restrained from sin and inclined to cry Abba Father 2. He worketh such graces in us as are peculiar to Gods children and evidences of our interest in the Favour of God as when he doth Renew and Sanctify the Soul and so many of the choicest Divines take the word witness for evidence or the objective Testimony namely that the presence and dwelling and working of the Sanctifying Spirit in us is the Argument and matter of the proof upon which the whole cause or traverse dependeth That it is so to be taken is clear in that exclusive mark Rom. 8.9 But ye are not in the flesh but in the spirit if so be the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his And in that positive mark 1 John 3.24 And he that keepeth his commanments dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us and again 1 John 4.13 Hereby know we that we dwell in him and he is us because he hath given us his spirit That Holy and Charitable spirit The gracious operations of his presence are the Argument whence we conclude 3. He helpeth us to discern this work in our souls more clearly Conscience dothits part to discover it and the spirit of God doth his part namely as he helpeth us to know and see that Grace which he giveth and actuateth in us for he revealeth the things given us of God 1 Cor. 2.12 not only in the Gospel tho chiefly but also in our hearts The workman that made a thing can best warrant it to the buyer First he Sanctifieth and then he certifieth sometimes we overlook our Evidences through the darkness and confusion that is in our hearts Hagar saw not the Fountain that was near her till God opened her eyes Gen. 21.19 There is a misgiving in the conscience we cannot see grace in the midst of weakness and imperfections Mary wept for the absence of Christ when yet he stood by her John 20.14 15. The spirit dwelleth and worketh in their hearts but they know it not 4. He helpeth us not only to see grace but to judg of the sincerity of grace 'T is more easie to prove that we believe than to know that our faith is saving to love Christ than to know that we love him in sincerity because of the deceitfulness of the heart and the mixtures of unbelief self-love and other sins and some degrees may be in hypocrites as temporary faith tasts imperfect love partial obedience and besides Grace where it is weak is hardly perceived the air will shew it self in a windy season the fire when 't is blown up into a flame 't is no more hidden grace strengthned increased acted is more evident to conscience habits are discerned by acts and exercise and God is wont to reward the faithful soul with his assuring seal of light and comfort 1 John 3.18 Love not in word or in tongue only but in deed and in truth The less we are Christians in shew and the more in sincerity the more joy and peace 5. He helpeth us with boldness to conclude from these evidences Many times when the premises are clear the conclusion is suspended we find in case of condemnation 't is suspended out of self-love many know that they that live after the flesh shall die yet they will not judg themselves and the same may be done in case of self-approbation out of legal fear or jealousie for persons of great fancy and large affections are always full of scruples or loathness to apply the comforts due to them the spirit concludeth for them that they are the children of God 1 John 3.14 We know that we have passed from death to life 1 John 2.3 And hereby we know that we know him 6. He causeth us to feel the comfort of this conclusion Rom. 5.13 Now the God of hope fill you with all joy and peace in believing 'T is an impression of the comforting spirit and Acts 9.31 They walked in the fear of the Holy ghost The spirit is necessary to
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
have passed the pikes and are now triumphing with God The Apostle telleth us 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye shew forth the Lords death till he come and he cometh to bring us up to those blessed mansions which are in his Fathers house when we shew forth the Lords death we are to think of those that are in our fathers house John 14.3 I will come again and receive you to my self that where I am there you may be also To keep a foot this promise in the Church and to keep it alive in our hearts we come to the Lords Table 2. Our business is to receive new pledges of Gods fatherly love and our blessed inheritance which are represented under a double notion as an earnest to shew how sure as first-fruits to shew how good 1. Earnest Hope is not built upon promises alone but we have earnest also The promise is given us in the word the earnest is given in our hearts 2 Cor. 1.22 though God be truth it self and promiseth nothing but what he meaneth to perform yet he will give us earnest of his promises the outward pledges are the elements The inward pledge is the earnest of the spirit his comfort and graces are a part of the promised felicity he would not weary and burden us altogether with expectation but giveth us somewhat in hand light life grace joy peace one dram of these is more precious than all the world yet these are but an earnest this is the confirmation that we have in the midst of our doubts and fears they expect the full sum 2. First-fruits We come to get a taste of these things to deaden our taste of other things which would divert us from these hopes which are vain delights of the flesh 1 Pet. 1.13 bodily pleasures are put out of relish by these choice and chaste delights These are our songs in the house of our pilgrimage 3. To bind our selves to the more earnest pursuit of these hopes our journey is not ended nor our warfare and conflicts Therefore here we bind our selves to continue our race and finish the good fight of faith as the Israelites in their first passover had their loins girt and their slaves in their hands as resolving on a journey to Canaan the land of rest so we profess our selves strangers and pilgrims let us therefore resolve on our journey towards heaven and bind our selves to the performance of it SERMON XXXIII ROM VIII 25 But if we hope for that we see not then do we with patience wait for it IN this Verse the former Doctrine is improved to the main End of this Discourse which is to perswade to a patient waiting for Glory to come in the midst of the sufferings and troubles of this life The Apostle goeth to work by way of Supposition and Inference 1. The supposition If we hope for that we see not 2. The inference thence deduced then do we with patience wait for it From the first observe That hope is conversant about what we see not Hope may be taken for a natural affection or for a spiritual grace the one will help to explain the other 1. The object of Hope as it is a natural affection 'T is a good future possible and hard to be obtained First A good it must be for hope is one of the affections of prosecution not aversation man hath an irascible and concupiscible faculty called by the Apostle passions and lusts a desiring or eschewing faculty the one is conversant about good the other about evil for evil is not hoped for but feared herein the affections and the grace agree they both aim at good but the object of the Christian hope is summum bonum the best and chiefest good which is the Vision and Fruition of God in comparison of which all the good things of the earth are but trifles and poor inconsiderable vanities 2. A good future For when any thing is possessed it ceaseth to be hoped for when the thing desired is seen and enjoyed hope hath no more to do herein also the two hopes agree the object of Christian hope is something future not yet received or enjoyed in this lower world our God is unseen our blessedness is yet to come and lyeth in another world which we cannot come at till we shoot the gulph of death Therefore the Christian hope needeth to be more strong and fixed 3. 'T is possible For the serious and regular desires of nature can never be carried to that which is impossible a man may wish for Mountains of Gold and please his fancy with Chymera's of strange things but his reason and will is only affected with things feisible and such as probably may be obtained and lye within his grasp and reach the industrious hope is only of things possible 4. 'T is not only possible but difficult not to be procured without some industry and labour for things easie to be compassed are as if they were already enjoyed These two last qualifications of the object of hope shew that 't is a middle thing between despair and presumption despair only looketh at the difficulty and leaveth out the possibility and so taketh off all endeavours as Pauls companions Acts 27.20 When all hope they should be saved was taken away ceased striving and let the ship go whither it would Men will not labour for that which they despair to obtain it holdeth good in spirituals when men despair of mending their condition they give over all care about it as those wretches Jer. 18.12 And they said there is no hope but we will walk after our own devices and and we will every one do the imagination of his evil heart We have a saying Past cure past care On the other side presumption never considereth the difficulty but only pleaseth its self with a loose and slight reflection upon the possibility and therefore do unreasonably imagine to obtain their end without setting themselves to use the means or bestowing that cost and pains by which all worldly good is obtained now presumption is most incident to young men who are not acquainted with the world and promise themselves great things without considering what may be said to the contrary or what is needful to obtain them difficulty there is in every business if only considered it breedeth despair if overlooked it breedeth presumption but hope between both apprehendeth such difficulty as calleth for diligence and such possibility as every cross accident may not make us give over the attempt It holdeth good in Religion the difficulties must be sufficiently understood for Christ will have us sit down and count the charges and yet not so regarded as to discourage us in our duty we must stand all hardships as good Soldiers of Jesus Christ and press towards the mark of our high calling in Jesus Christ whatever it costs us 2. As 't is a spiritual grace There the object of hope is some good future
to this hour There was the innocent desire of his humane nature to be freed from the burden but his greater respect to Gods glory and the publick benefit of mankind made him submit to it His humane nature was to shew a reasonable aversation from what was destructive to it but his resolved will was to submit to God and overcome all impediments Take the instance lower Nature prompted Paul to ask freedom from the Thorn in the flesh but grace taught him to submit to Gods will Paul sinned not in having or giving vent to the natural inclination but the spiritual instinct must guide and overrule it So when we ask natural conveniences we sin not but yet this is not the spirit which God heareth in prayer Christ was heard in that he feared Heb. 5.7 Yet the cup did not pass away but he was supported so Paul was heard not for the removal of the thorn in the flesh but for sufficient grace 2 Cor. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 2. There is a carnal sinful spirit which may be working in prayer as when the Disciples called for fire from Heaven Christ telleth them Luke 9.55 Ye know not of what spirit ye are of Men often miscarry in prayer being blinded either by an erring Judgment or their carnal Passions 1. By an erring judgment They put their false conceits and opinions into their prayers and so would engage God as Balaam sought by building Altars against his own people This kind of praying 't is a begging of God to do the Devils work to destroy his own Kingdom and suppress his most serious worshippers to gratifie the faction that opposeth them Nothing is so cruel and bloody but false and partial zeal will put men upon if their judgments be once tainted they think the killing of others is doing God good service John 16.2 Their devotions will be soon tainted also for men that follow a blind conscience will hallow and consecrate their rage and cruelty by prayer and solemn worship Isa. 66.5 Your brethren that hate you that cast you out of my names sake said Let the Lord be glorified Thence the old by-word in nomine Domini incipit omne malum Prayer is made a Preface to cruelty Now 't is a comfort to the faithful that God will not hear these prayers he knows what is the mind of the spirit 2. By carnal passions and desires Fleshly interest breedeth partiality and men think God should hear them in their worldly requests the motions of the flesh are very earnest for corrupt nature would fain be pleased Jam. 4.3 Ye ask have not because ye ask amiss that ye may consume it upon your lusts 'T is the flesh prayeth and not the spirit You ask meat for your lusts Psal. 78.18 When their wants were abundantly supplyed yet they remained querelous and unsatisfied They must have dainties as well as necessaries as if Gods providence must serve their carnal appetites In these and such like cases the flesh prayeth and not the spirit but Christ will not put this dross into his golden Censer nor perfume our lusts with his sweet incense 3. The new Nature called also spirit which incineth us to God and Heaven Zech. 12.10 I will pour upon them the spirit of grace and supplication This prompteth and urgeth us to ask spiritual and heavenly things And such kind of requests are most pleasing to God 1 Kings 3.10 those things which are necessary to Gods glory and our salvation There is what the flesh savoureth and what the spirit savoureth the wisdom of the flesh perverteth and diverteth hearts from God and heaven to base low things such as the good things of this world pleasures riches honours But the spirit or the renewed part savoureth other things What is the savouring of the spirit What the new nature would be at or chiefly desireth And 't is a truth that the same spirit which is predominant at other times will work in prayer for the desires follow the constitution and frame of the heart Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As their constitution is so will their gust be and this tast and relish will shew its self in all things even in their prayers and devotions and whatever their words be the working of their hearts and according to their universal bent and temper 4. The holy spirit of God Jude 20. Praying in the Holy Ghost His assistance is necessary to prayer not only to sanctifie our hearts but to excite our desires and direct our addresses to God so that we are inabled and raised to perform this duty with more ardency and regularity than we of our selves could attain unto A Christian hath both flesh and spirit in him and they remain in him as active principles always lusting against each other Gal. 5.17 In prayer we feel it for the Saints speak sometimes in a mixt dialect half the language of Ashdod and half of Canaan both of the flesh and of the spirit only the one overruleth the other by the power of the Holy Ghost take it in either property of prayer confidence or fervency of desire 1. For confidence Jonah 2.4 I said I am cast out of thy sight yet I will look again to thy holy Temple There is a plain conflict between faith and unbelief unbeliefs words is first out as if we were utterly rejected out of Gods care and favour yet faith will not suffer us to keep off from God and therefore corrects and unsaith again what unbelief had said before yet I will look again to thy holy Temple Try what God will do for me so Psal. 94.18 When I said my foot slippeth thy mercy O Lord held me up yet there is relief in God when all their own confidence and courage faileth them 2. In point of fervency The flesh valueth esteemeth earnestly craveth temporal mercies fancieth a condition of health wealth liberty and worldly conveniencies as best for us We admire carnal happiness Psal. 144. But the spirit corrects the judgement of the flesh There is an higher and better happiness and that we should mainly seek after and all our worldly interests should be subordinated thereunto Now 't is not meerly the spirit or new nature in us which doth hold out in these conflicts but the new nature assisted by the Spirit of God who helpeth us in all our infirmities and to whom Religious manners sheweth we must ascribe all that we have and do All our faith and fervency cometh from him and without his assistance we should either sink under the difficulties or be cold and careless in our requests 2. In what sense God is said to know the mind of the spirit 1. By way of distinction 2. By way of approbation 1. By way of distinction God perfectly knoweth the mind and intention of those
he loveth them more than a mother loveth her tender infant 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 but I will not forget thee If the mother be so tenderly affected to the child whom she carried in her womb for some few months will not God much more He is as tender of them as the apple of his eye Zech. 2.8 He hath secured his Covenant-love by promise 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able he will never leave you to insupportable difficulties Secondly To give a more general state of the case 1. This good is not to be determined by our fancies and conceits but by the wisdom of God for God knoweth what is better for us than we do for our selves we judg according to present appearance but he hath a sight or inspection of our hearts and a prospect or foresight of all future events And therefore his divine choices are to be preferred before our foolish fancies what he sendeth or permitteth to fall out is fitter for our turn than any thing else could we once be perswaded of this a Christian would be prepared for a cheerful entertainment of all that should come upon him Besides he is a God of bowels and loveth us more dearly than we do our selves Therefore we should be satisfied with his dispensations whatever they are Should the shepherd or the sheep chuse his pastures The child be governed by his own fancy or the Fathers discretion The sick man by his own appetite or the physitians skill 'T is necessary sometimes that God should displease his people for their advantage John 16.6 7. Because I have said these things to you sorrow hath filled your heart nevertheless I tell you the truth it is expedient for you that I go away We are too much addicted to our own conceits Christs dealing is expedient and useful yet very unsatisfactory to his people He is to be judge of what is good for us his going or tarrying not we our selves who are short-sighted distempered with passions whose requests many times are but ravings and ask of God we know not what Peter said Matth. 17.4 Master it is good for us to be here He was well pleased to be upon Mount Tabor but little thought what work God had to do by him elsewhere so Jer. 24.5 The basket of good figs were sent into the land of the Chaldeans for their good What good in a dispersion but God foresaw worse evil would befall the place where they then lived The selling of Joseph for a slave was to appearance evil but God meant it for good Gen. 50.20 God may keep us low and bare expose us to difficulties prejudices reproaches bitter sufferings yet all is for good 2. Good is to be determined by its respect to the chief good or true happiness Now what is our chief happiness but the vision and fruition of God it consists not in outward comforts riches liberty health honour or comfortable relations but our acceptance with God other things are but appendages to our felicity Matth. 6.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first seek the kingdom of God and these things shall be added unto you Affliction taketh nothing from our solid and essential happiness rather helpeth us to the injoymenâ— of it as we increase in grace and holiness That 's evil that separateth us from God that 's good which bringeth us nearer to him Sin separateth us from God therefore always evil Isa. 59.2 But affliction are not always evil but make us more earnestly to seek after him Hosea 5.16 And so to be trained up under the cross in a constant course of obedience and subjection to God is good Lam. 3.27 It is good that a man bear the yoke from his youth because it keepeth him modest humble and sober 3. This good is not always the good of the body or of outward prosperity and therefore our condition is not to be determined by the interest of the flesh but the welfare of our soul. If we had the world at will we cannot be said to be in a good condition if the Lord should deny us spiritual blessings We are more concerned as a soul than a body Heb. 12.10 He verily for our profit that we may be partakers of his holiness He doth not call the good things of this world that pelf which all desire profit but the participiation of the divine nature Affliction is good if it be sanctified Holiness wrought by affliction should be more to us than all our outward comforts 4. 'T is not good presently injoyed and felt but waited for and therefore our condition must not be determined by sense but faith Heb. 12.11 Affliction for the present is not pleasing to natural sense nor is the fruit for the present evident to spiritual sense but 't is good because in the issue it turneth to spiritual good While under the affliction we feel the smart but do not presently find the benefit Physick must have time to work that which is not good may be good though it be not good in its nature 't is good in its use Faith should determine so though we feel it not Psal. 73.1 Yâ—t God is good to Israel 5. A particular good must give way to a general good and our personal benefit to the glory of God and the advancement of Christs Kingdom 'T was good yea much better for Paul to be in Heaven yet if it was needful for the Saints to continue in the flesh he submitteth Phil. 1.24 We must not so desire good to our selvâ—s as to hinder the good of others All Elements will act contrary to their particular nature for the conservation of the Universe That may be good for the glory of God which is not good for our personal contentment and ease John 12.27 28. The sense of our duty and the desire of glorifying God should overcome our natural inclination 6. In bringing about this good we must not be idle spectators but assisi under God When we are diligent to exercise our selves unto godliness then evil is turned into good and all crosses and afflictions into means of salvation besides the elective love of God at the bottom of all there is the actual power and influence of the Spirit and prayer on our part Phil. 1.19 Through your prayer and the supply of the Spirit of Christ Jesus and Heb. 12.11 Now no chastning for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby 'T is not the bare nature of the Cross doth it we must labour for that we look for the Saints are not only passive objects but active instruments of Providence there is an exercise on our parts we are to make use of all things then God will bless us 7. If it be true
of particular persons 't is much more true of the Church all is for good Psal. 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Christ many times gets up on the Devils shoulders All Providence is for the Elects sake 2 Tim. 2.10 Therefore I endure all things for the elects sake that they may obtain salvation by Christ with eternal glory The sufferings of the Apostles conduced to the good of true Christians God considered the good of the whole Church USE Is Information 1. That the exception against Gods Providence from the evils that abound in the world is vain and frivolous 'T was an old doubting question If there be a God how are there evils If there were not a God how is there good One part answereth the other the Text more fully he turneth evil unto good That there are Devils God knoweth how to make use of them to punish the wicked and exercise the godly that there is sin if there had been no sin no Christ that there are miseries if no miseries many graces would be lost there would be no fortitude no patience no earnestness in prayer that there are wicked men it sheweth Gods distinguishing Mercy that when so many are drowned in the common shipwrack of mankind 't is the greater mercy that we escape if others are bad let us bless God that made us better Lastly that there is death that there might be a passage out of this world and a period to our labours and sorrows 2. It teacheth us how to interpret prayers We have prayed for the continuance of a blessing and lost it for the riddance of a trouble yet it continueth upon us this is the very case here if God heareth them how come they to suffer such hard things The spirit teacheth us to pray now the denyal of either suit turneth to good We often come to God with carnal requests which being interpreted sound but thus Give me that wherewith I may offend thee or have my flesh pleased or lusts fed God findeth us doting on the creature and we take it ill to be interrupted in our Whoredoms We must distinguish between what is really best for us and what we judg best other diet is more wholsome for our souls than what our sick appetites craveth we are best many times when weakest worst when strongest 3. It giveth us a reason of waiting Tho we do not presently know why every thing is done let us wait Providence doth not work without a cause we see it not now but we shall see it when God turneth it to good We must not judge of Gods work by the beginning God seemeth an adversary for a while to them that indeed injoy his eternal love let patience have its perfect work and when Providence is come to a period you will know more 4. What reason to trust God with events Some things fall under our duty others are a meer event our care is about events rather than duty and so we take Gods work out of his hands and so 't is not care so much as carking we enquire what shall become of us rather than what we shall do do you do your duty and God knoweth how to turn all things for good Phil. 4.6 7. Nothing can go amiss to him that is found in the way of duty 5. It informeth us of the happiness of Gods children We may put in for a share when we are sanctified to God all things are sanctified to us and things that otherwise would be snares prove helps and discouragements prove furtherances the creature is as if it were another thing to the Saints if they are advanced their hearts are inlarged to God 2 Sam. 7.2 And the king said unto Nathan the prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains Neh. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper I pray thee this day thy servant and grant him mercy in the sight of this man for I was the kings cupbearer meaning he had improved this place for God When they are afflicted they do not fret or faint but humble themselves under the mighty hand of God and so meet him at every turn Oh what a blessed thing is it to be under the special care of God and to have all things about us ordered with respect to our eternal welfare 't is not so with the wicked if God make Saul a King Judas an Apostle Balaam a Prophet their preferment will be their ruin Hamans honour Achitophels wit Herods applause turned to their hurt if in prosperity they contemn God in adversity they deny and blaspheme God This evil is from the Lord why should I wait on him any longer As the salt Sea turneth all into salt water so a man is as the constitution of his heart is 2. USE is Caution 1. Against misconstruction of Providence 2. Against non-improvement 1. Against misconstruction of Providence There may be a seeming harshness in some of Gods dealings but all things considered you will find them full of mercy and truth Psal. 25.10 If there be a seeming contradiction between his Word and Providence you must not always interpret the word by Providence but Providence by the word Psal. 73.17 Vntil I went into the Sanctuary of God then I understood their end 2. Against non-improvement Let us not lose the benefit by our negligence and folly let us observe how we make profit of every thing God would not send this affliction did he not know how it would be good for me Therefore to this end 1. Take these Motives 2. Consider what profit is to be gotten by afflictions 1. Motives 1. 'T is not enough to be good in the affliction but we must get good by the affliction Carnal men are somewhat good in the affliction more modest when Gods hand is heavy upon them and they are somewhat disabled or discouraged from following their lusts yea and may make great promises of reformation when God hath them under but as soon as they are delivered they encourage themselves in the practice of their old sins as metals are melted while they are in the furnace but assoon as they are taken out they return to their natural hardness again But the godly are the better afterwards they cannot forget their old smart by sin Josh. 22.17 Is the iniquity of Peor too little for us from which we are not cleansed unto this day They remember what was the great burden in their troubles and what was the great comfort and support under them and are the better all their lives but others are of another temper Psal. 78.34 When he sâ—ew them then they sought him and enquired early after God The sense of present smart and the terror of an angry God may frighten them into a little religiousness for
curse of the law and absolve us from the guilt and eternal punishment of all our sins and moderate the temporal punishment of them surely the cross may be the better born and then a life begun which shall not be quenched Blessed is that soul who hath these priviledges 6. See the way how we get assurance of Gods love and our own salvation We know the purposes of Gods grace by the effects by which he witnesseth his love to his elect ones by vocation our predestination is manifested by justification we feel the comfort of it so climb up to glory by degrees Those whom God hath predestinated from all eternity and will glorifie in the world to come he doth powerfully call The Scripture promiseth Salvation not to the named but described persons here then is your way of procedure Would you know your election of God Are you called sanctified brought home to God Begin to live in the spirit 2. USE Do not know these things in vain nor reflect upon them meerly to satisfie curiosity or to keep up a barren speculative dispute but to cherish the love of God Holiness Patience and become more serious in the work of salvation What effects have you of this Predestination 1. Love to God From everlasting to everlasting he is God Psal. 90.2 Psal. 103.17 And from everlasting to everlasting his mercy is to them that fear him We see his love in his purposes and performances the one before the world began the other when the world shall have an end and so two eternities meet together eternal glory arising from purposes of eternal Grace so that whether we look backward or forward you see the everlasting love of God Oh then Let God be yours first and last let the everlasting purposes of his Grace be your constant admiration and the everlasting fruition of God in glory be your fixed end which is always in your eye and let the sense of the one and the hope of the other quicken all your duties Gods mercy you see from all eternity it began and to eternity it continueth we adjourn and put off God as if we had not sinned enough and dishonoured his name enough hereafter will be time enough to return to our duty If we begin never so soon God hath been aforehand with us some make early work of Religion as Josiah Samuel Timothy some are called sooner some later but tho all are not called so soon as others they are loved as soon as others for these benefits were designed to us from all eternity 2. Holiness That we might hate sin more and prize holiness more holiness is inferred out of election as a special fruit of this predestination Eph. 1.4 He hath chosen us to be holy 'T is inferred out of calling for he hath called us with an holy calling 2 Tim. 1.9 The calling is from misery to happiness from sin to holiness 't is inferred out of Justification Sanctification is the inseparable companion of it God freeth us a malo morali that freeth us a malo naturali impunity followeth uprightness our recovery were not else intire our case is like that of a condemned Malefactor sick of a deadly disease who needs not only the skill of the Physitian to heal him but the pardon of the Judg. And 't is inferred out of glorified none shall enjoy everlasting glory after this life but such as are holy here and if they be not sanctified and renewed by the spirit they shall never enter into the Kingdom of God for we cannot have one part of the covenant while we neglect another 't is not only the way but part of glory 3. Patience under afflictions The same notions are used of afflictions which are used of your priviledges by Christ 1 Thes. 3.3 Ye are appointed thereunto You should look to that in all that befalleth you he that appointed you to the Crown appointed you to the Cross also Called 1 Pet. 2.21 For even hereunto were ye called We are called to the fellowship of the Cross we consented to these terms Matth. 10.38 He that taketh not up his cross and followoth after me is not worthy of me Justified the comforts of it are most felt then Rom. 5.1 Being justified by faith we have peace with God Glorified take it for degrees of holiness holiness is promoted by affliction Heb. 12.10 We are chastned that we might be partakers of his holiness Final blessedness 1 Pet. 4.13 Rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Christs last day is a glad day to you 4. More seriousness in the work of salvation 2 Pet. 1.10 Give all diligence to make your calling and election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace without spot and blameless SERMON XLI ROM VIII 31 What shall we then say to these things if God be for us who can be against us WE are now come to the Application of these blessed truths and the triumph of Believers over sin and the Cross yea over all the enemies of our Salvation 't is begun in the Text What shall we then say The Words contain two Questions 1. One by way of preface and excitation 2. The other by way of explication setting forth the ground of our confidence So that here is a question answered by another question 1. Let us begin with the exciting question What shall we then say to these things Doct. When we hear divine truths 't is good to put questions to our own hearts about things There are three ways by which a truth is received and improved By sound belief serious consideration and close application sound belief 1 Thes. 2.13 For this cause also we thank 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 Serious consideration Deut. 32.46 Set your hearts unto all the words I testifie among you this day Luke 9.44 Let these sayings sink down into your ears Close application Job 5.27 Lo this it is we have searched it out know thou it for thy good Now these three acts of the soul have each of them a distinct and proper ground sound belief worketh upon the clearness and certainty of the things asserted serious consideration on the greatness and importance of them close application on their pertinency and suitableness to us see all in one place 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief These are all necessary to make any truth operative we are not affected with what we believe not therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. And besides this
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
condemned and killed the just and he doth not resist you but some if they had their wills would adjudge them to the bottom of Hell John 16.2 They will put you out of the Synagogues as well as kill you That is curse and condemn you to Hell which is the second death but their rash censures are not ratified in Heaven their cursing hurts no more than their absolution benefiteth us therefore this is not the meaning the words relate to the supream Court What fear is there of condemnation by God when he declareth his mind concerning the justification of such as believe in Christ Now God hath expresly said That he that believeth shall not come into condemnation and who dareth to contradict his sentence False Teachers may deny this comfort to the penitent believers and make their hearts sad whom God would not have made sad but God will not retract his grant and the sentence of any judge on this side God needeth not to be stood upon 'T is on their part presumption and usurpation of the Throne of God and their act cannot do us harm we stand or fall to our own proper Lord and Master 2. The ground of the challenge We are acquitted from condemnation on Christs account this blessing runneth in the channel of his Mediation four branches of it are here mentioned 1. Christs Death 2. Resurrection with an yea rather 3. His Exaltation at the right hand of God 4. His intercession for us all which would be in vain and lose their effect if any condemnation were to be feared by us From the whole observe 1. That freedom from the fears of Condemnation is one great priviledg of true and sound believers 2. That our triumph over the fears of condemnation ariseth from the several acts of Christs Mediation For the first Point That freedom from the fears of condemnation is one great priviledg of true and sound believers What a great priviledg it is will appear 1. By the dreadfulness of the sentence 2. The difficulty to get rid of these fears 3. The sure and solid grounds of a believers peace 1. The dreadfulness of the sentence To condemn is to adjudg to punishment and for God to condemn is to adjudg us to everlasting punishment the final sentence is set down Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels In the general they are pronounced cursed but in particular there is the poena damni the loss of Gods Favour and Presence and Glory they depart from God who made them at first after his Image from the Redeemer whose Grace was offered to them but slighted by them from the Holy Ghost who strove with them to sanctifie them and reduce them to God till they quenched all his motions and expelled him out of their hearts The Disciples wept when Paul said Ye shall see my face no more But what anguish will fill the hearts of the reprobate when God shall say to them Ye shall never see my face more you are now cut off from all hopes and possibility of salvation for ever Wicked men banish God out of their company now Job 21.14 Depart from us for we desire not the knowledg of thy ways God will then be even with them and banish them out of his presence not from his essential presence for that is with them to their everlasting misery but from his gracious presence which is the everlasting delight of the saints and from all possibility of acceptance with him 2. Poena sensus into everlasting fire prepared for the devil and his angels Into fire not purifying but tormenting for so hell is a place of torment and a state of torment Luke 16.24 I am horribly tormented in this flame And v. 25. He is comforted and thou art tormented v. 29. That they come not into this place of torment 2. It is for duration everlasting fire It had a beginning but will never have an end The Saints in all their troubles can see both banks and bottom they never met with any such hard condition but it had an end but here there still remaineth a fearful looking for more fiery indignation from the Lord The glory which they refused is everlasting glory and the torments which they incur are everlasting torments 3. 'T is said prepared for the devil and his angels This sheweth the greatness of the misery of the wicked The Devil and his Angels must be their everlasting companions they who entertained his suggestions in their hearts shall then remain for ever in his company and society as Christ with his blâ—ssed Angels and Saints make one Kingdom or family living together in perpetual blessedness so the Devil and his Angels and the wicked make one society living together in perpetual misery This is the sentence of condemnation in the Christian notion of it 2. The difficulty to get rid of these fears 1. We all deserve condemnation upon many accounts both upon the account of original sin Rom. 5.18 As by the offence of one judgment came upon all to condemnation so by the righteousnese of one the free gift came upon all to justification of life Our actual offences make it more our due for the wages of sin is death Rom. 6.23 The second death as well as the first 2. In our natural estate we were actually condemned by the sentence of the law which is confirmed by the Gospel if we refuse the offered remedy John 5.18 19. He that believeth not is condemed already And v. 12. This is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil 3. Our consciences own it that where there is guilt there will be condemnation and therefore our own hearts condemn us 1 John 3.20 And unless this condemnation be reversed and that upon good grounds we can have no firm and solid peace within our selves conscience speaketh aloud this truth and is the more to be regarded partly because the fears of the guilty creature are founded in the nature of God his Holiness and Justice his pure Holiness Hab. 1.13 Thou art of purer eyes than to behold iniquity 'T is a natural truth that sin is displeasing to God and maketh the sinner hateful and loathsom to him and worthy to be cast off and punished by him Gods holiness is at the bottom of all our fears we fear his wrath because 't is armed with an Almighty Power we fear his Power because 't is set a work by his Justice we fear his Justice because 't is awakened by his Holiness which cannot endure sin and sinners 1 Sam. 6.20 And the men of Bethshemesh said who is able to stand before this Holy Lord God So also on the other hand all mens security ariseth from a misprision of Gods nature as if he were not so holy Psal. 59.21 Thou thoughtest that I was altogether such a one as thy self Not much offended with sin Now for the
John 10.28 29. This is the great security of the Fold that they are under the power of so careful and so able a Shepherd This Almighty power of God and Christ doth mightily fortifie us against all temptations we meet with in the way to Heaven 6. This right accrueth to believers by virtue of their interest in Christ 1 Cor. 3.22 23. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or to come all are yours and you are Christs and Christ is Gods All things are theirs wherein they are concerned if not in possession yet in reduction or final use Friends Enemies Ordinances Providences all conditions Life Death If you resolve firmly to obey Christ and adhere to him you need not fear any thing Now upon these grounds a Christian may conclude that nothing shall separate him from the love of God which is in Christ Jesus our Lord. 4. That we ought firmly to be perswaded of this here I shall shew you how this perswasion is bred in us 1. By the word of the Gospel discovering to us the whole mystery of our Redemption by Christ with all the consequent benefits There all Gods merciful designs for the justifying sanctifying and glorifying the creature are manifested to us as matter of our faith Acts 19.8 And perswading the things concerning the kingdom of God The Doctrine and end of his Ministry was to perswade men of the necessity of coming out of their lapsed estate and the power of the Devil and to put themselves under the government of the King whom God hath set upon his holy hill of Sion that he may defend them against the Devil the World and the Flesh and at length bring them to everlasting happiness Again Acts 28.23 And he expounded and testified the kingdom of God perswading them concerning Jesus c. Assuring them of his sufficiency to save them Now this they did partly by shewing the danger of the contrary 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men and partly by shewing the grace and readiness of God to own them in all troubles Acts 13.43 Perswading them to continue in the grace of God And if men do quarrel at this dispensation they will not be edified by any other be it never so extraordinary Luke 16.31 Neither will they be perswaded though one should rise from the dead There is more reason to perswade the Scriptures are true than if a message were brought to us by a vision or apparition which would not induce us to quit our sinful habits and customs Now this is the means when we receive it and are perswaded of it 2. By the Spirit 1 Cor. 2.12 Now we have not received the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God The spirit of God is necessary that we may believe the Doctrine of the Gospel and cure our worldly and sensual inclinations for who else will be brought to forsake the things which he seeth and loveth for a God and a Glory which he never saw 3. By faith which is a perswasion of the truth of such things as God hath revealed because God hath revealed them 1 John 4.16 And we have known and believed the love which God hath to us 'T is matter of faith to believe the love and care of God over his people 4. Experience The perswasion with application increaseth our confidence His love to us in particular is known by what he hath wrought in us and for us and this increaseth our perswasion and breedeth in us a holy confidence 2 Cor. 1.10 Who hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me and I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evil work In this perswasion confirmed seasoned experienced Christians do continue who have not only a true faith in Christ and a settled love to him but such as maketh up an evidence in their conscience of their sincerity and giveth an undoubted perswasion of his love to them 1. They are such as are rooted and grounded in faith The full comfort of Christianity is reserved for such as are described by the Apostle Col. 1.23 If ye continue in the faith grounded and settled and be not moved away from the hope of the Gospel There is an initial faith which may wither as the grace of the second and third ground and there is a rooted faith which will be supported and maintained in the good and honest heart Therefore 't is not sufficient once to assent to the truth of the Gospel in our understandings or imbrace the good things offered to us by our will and affections but we must be rooted and grounded in the faith Fluctuating opinion without a well-grounded perswasion will not serve the turn Some slight desires and affections to blessedness to come will not maintain us against the several blasts of so many temptations as we meet with but we must get a faith that will make us indifferent to all worldly things heighth or depth life or death The sound world-conquering faith will only give us safety and I am sure will only give us comfort 1 John 5.4 For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Such a sound belief of blessedness to come maketh us dead to the present world 2. Such as are rooted and grounded in love A taste may fail Heb. 6.3 4. A slender insufficient touch of the love of God upon the soul will not break the force of opposite inclinations and temptations Eph. 3.17 18 19. That ye being rooted and grounded in love may be able with all saints to comprehend what is the breadth and length and depth and heigth and know the love of Christ which passeth knowledge A sincere love doth so fasten us to Christ that no temptation is able to shake us or unloose us for they are acquainted more and more with Christs love and admire it are ravished by it feel the effects of it The breadth noteth the great blessings we have by it or the ample priviledges of the New Covenant The length the duration of it from one eternity to another The depth of it his profound condescention fetching us out of Hell its self by a painful cursed and ignominious death The heigth as it raised us up to the glory of Heaven and that everlasting blessedness Now none are said to comprehend this but those that are rooted and grounded in love that is to comprehend them to their comfort and joy to comprehend it to their conquest and victory over temptations to comprehend it as their triumph and confidence None but those whose hearts are filled with the love of God and
6.8 If we be dead with Christ we believe we shall also live with him So 1 Joh. 4.16 We have known and believed the Love which God hath to us Mark 't is a thing to be believed and that with a Divine Faith Qu. But how can this be you will say since I have no Divine Testimony and Revelation for it that I shall be saved Answ. If I take any thing upon mans Testimony that is Credulity if I take it upon Gods Testimony that is Faith Now I have Gods Testimony in the general that whosoever believeth shall be saved And particulars are included in their generals Look as with that faith that believeth the Commandments Psal. 119.66 I believe that it is the will of God that I must not steal I must not Commit Adultery dishonour Parents because God hath said so to all and every one though not to me by name So with that faith which I believe promises I believe they belong to me though my name be not expressed in Christs Charter and Deed of grace if I have the qualification annexed The qualification I discern by Spiritual sense the benefit of the promise I expect by faith even salvation to me 't is a matter to be believed upon supposition that I am converted and brought home to God As in this Syllogism All the dead shall rise Peter is dead ergo the Conclusion is de fide it belongeth to faith though it be not expresly written in Scripture the first Proposition is evident by faith the second by sense and yet the conclusion is de fide So here all that heartily come to God by Jesus Christ shall be saved this is written in Scripture but I do so that is evident by Spiritual sense the Conclusion is de fide I am bound to believe that I shall be saved if it be so upon supposition the Conclusion doth arise from premises one whereof is in Scripture the other evident by Spiritual sense Therefore It is of faith Only let me give you these cautions 1. The particular certainty of our eternal Salvation is not equal in certainty and firmness of assent to that assurance which we have about the Common object of faith the promises of the Gospel Because some things are believed absolutely and immediately other things are believed only mediately and upon supposition as they suit with things believed immediately The promises of the Gospel are totally and immediately revealed in Scripture But that I shall be saved in particular dependeth upon an Argument whereof one part is in Scripture the other ariseth from reflection upon and observation of a mans heart and ways the Conclusion is certain according to the verity of the second Proposition 'T is absolutely certain and evident by faith that whosoever believeth in Christ shall not perish but have everlasting life But that I believe in Christ with a saving faith 't is not so certain though certain it may be I have greater assurance that God is faithful and true then that my heart is upright Therefore greater assurance of the general truth that the true believer shall be saved then I can have of this that I am a true believer 2dly As our assurance of our own interest or particular Salvation is not so strong as our assurance of the truth of the Gospel So 't is not so absolutely necessary For firm adherence to Gospel promises with a resolution of obedience is the qualification absolutely necessary to the Pardon of sins Justification of our persons or our acceptance with God But assurance of our own Salvation though it be comfortable 't is not absolutely necessary The humble and broken heart God will not despise Psal. 51.17 Many poor Souls that want assurance are tenderly beloved of him owned by him as heirs of Salvation and their good works accepted in Jesus Christ that do only resolvedly adhere to Gospel promises and seek after God in the way of an humble obedience yea though they write bitter things against themselves 3dly Assurance of the Word is sooner gotten than assurance of our interest assoon as the Word entreth upon yea before it can have any thorow efficacy upon our hearts we receive it as the word of God or else 't would not work upon us 1 Thes. 1.5 1 Thes. 2.13 Assurance of our own Salvation is not usually got at once but by degrees after we have had some experience of a setled and habitual devotedness to God and grace hath been well exercised and approved in manifold duties tryals and combats Rev. 2.17 To him that evercometh will I give to eat of the hidden manna and this establishment of heart will come after conquest and some experience in afflictions 3dly 'T is propounded as a common priviledge You and I and all the suffering Servants of God we know When we prove the possibility of assurance from the experience of the Saints recorded in Scripture as put case Job 19.25 26. I know that my Redeemer liveth and that I shall see him at the last day or David Psal. 23.1 or Paul 2 Tim. 4.7 8. From all which instances there ariseth this Argument That which hath been may be The Papists answer That these were extraordinary cases that they had by special priviledge and revelation But there is no reason for such exemptions For the Faith of every Believer is as acceptable to God as the Faith of a Prophet or Apostle 2 Pet. 1.1 Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ. The object laid hold upon is the same Christs Righteousness there we are upon equal terms So Exod. 30.15 The Covenant by which we hold is the same But chiefly take notice of these three things 1. They assert their own assurance upon grounds common to all the faithful as the love of God in Christ Rom. 8.38 The Righteousness of God or his veracity in keeping promise 2 Tim. 4.8 Gods Power and All-sufficiency to maintain and uphold them in all Tribulations 2 Tim. 1.12 They that build upon the same grounds they may have the same certainty 2. They speak as taking in Believers together with themselves to shew that 't is a common case as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are always confident And St. John taketh in others 1 John 5.19 We know that we are of God and the whole world lyeth in wickedness So that here is nothing singular challenged or intimated 3. Whatever was written was written for our comfort and learning That we might be incouraged by the grace given to them to look up to God with the more hope for the same priviledges Paul who was one of the Instances saith That he was set out as a Pattern unto them that should afterwards believe 1 Tim. 1.17 Though his humiliation were extraordinary yet he had his comforts in an ordinary way by the Ministry of Ananias I come now to the fourth Consideration
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
again as it Implyeth a thankful acceptance of Christ. Now as it Implyeth Affiance or a resting relying and reposing our hearts with quietness and peace upon Gods Promises and so Confidence is Nothing but a firm and comfortable dependance upon God through Jesus Christ for the gift of Eternal life while we patiently Continue in well-doing Assent to the truth of the promise breedeth this Confidence but 't is not it for faith is not a bare Assent but a fiducial Assent or a trust and dependance upon the Lord in the Appointed way of obtaining the Effects of the promise Faith is often described by the Act of Trust both in the Old Testament and in the New That there can be no doubt of this no notion is more frequently insisted on in the Old Testament Psal. 112.7 He shall not be afraid of evil Tidings his Heart is fixed trusting in the Lord. His adherence to God and dependance upon him is the great preservative against worldly fears and apprehensions of danger and Misery So that he is fortifyed not only for a patient but cheerful entertainment of all that shall come or may come So Isa. 26.3 Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee A man securely rests upon the promise of God that all will end well while he keepeth to his duty The New Testament also useth the same notion 2 Cor. 13.4 Such trust we have through Christ to Godward Confidence 1 Tim. 4 10. For therefore we both labour and suffer reproach because we trust in the living God So Eph. 1.12 13. Who trusted first in Christ In whom also ye trusted When we are Confident that God will save his faithful Servants and are incouraged thereby to go on with our duty Our miscarriages fainting and Apostacy and discomforts are made to arise from the want of this Confidence The miscarriages of the people in the Wilderness a figure of our estate in the World came from hence Psal. 78.22 They believed not in God and trusted not in his Salvation They were not Confident of his conduct that he would bring them into the land of rest A man that doth not trust God cannot be long true to him they who do not depend upon God for Salvation and for whatever is necessary to them for Salvation and to bring them out of every streight in a way most conducing to their welfare and his own Honour have not that true believing or sound faith which God requireth of them Well then this trust or Confidence must be in all and this is more than Assent or a bare perswasion of the mind that the promises are true this noteth the repose of the Heart or the motion of the will towards them as good and Satisfactory 2. There is a confidence of our own good estate for the present and so by consequence of our future Blessedness Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us will also consummate all in everlasting Glory This dependeth upon a sight of our Qualification This Confidence is Comfortable the other absolutely necessary this Confidence is mainly built upon the Earnest of the Spirit in our hearts the other upon the promise of the Gospel by the one there is a Crown of Righteousness for the Faithful by the other 't is laid up for them The Spirit and life of Faith lyeth more in the former but the joy of Faith and our Comfort dependeth upon this A Christian that is Confident that God will be as good as his word is mightily incouraged to wait upon God till that word be accomplished and that breedeth Courage and Resolution and Boldness But a Christian that knoweth his own interest is more cheered and pleased with it By this latter Confidence a Christian hath a double ground of rejoycing The certainty of Gods promise And the evidence of his own Sincerity or the truth of grace in his own heart 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him A Christian is said to be before God three ways either in his Ordinary conversation Gen. 17.1 So our hearts are assured before him when we walk in Holy peace Security 2dly We come before him in Prayer and other Duties Now a Christian may assure his heart before him our legal fears are revived by the presence of God but a Christian can look God in the face 3dly We come before him at the day of Judgment We stand before his Tribunal that we may have confidence and not be ashamed before him at his coming 1 John 4.17 That we may have boldness at the day of Judgment Death is your summons 2 Kings 21.3 Lord thou knowest that I have walked before thee with a true and perfect Heart 2. The opposites of it are disquieting doubts and fears 1. Doubts are often opposed to Faith not only as 't is a strong assent but as 't is a quiet dependance upon Gods Nature and word as Jam. 1.6 Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with every wind and tossed 1 Tim. 2.8 Lift up Holy hands without wrath and doubting Rom. 4.20 He staggered not at the promise through unbelief but hoped against hope Matth. 14.31 O thou of little Faith wherefore didst thou doubt Because he could not rest upon Christs word 2. So fears are opposite to this quiet and steady dependance Matth. 8.26 Why are ye so fearful O ye of little Faith In Luke 't is Where is your Faith In Mark 't is How is it that you have no Faith Luke 8.50 Fear not believe only Now the opposites of any grace do shew the Nature of it If doubts and fears be so directly opposite to Faith therefore Faith is a confidence as well as an assent Now these doubts and fainting fears are every where opposed to Faith Psa. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living Gods Children are very obnoxious to Temptations of fainting fears and diffidence when sharp troubles do assault them and therefore they ought to strengthen their confidence Strength of assent may remove Speculative doubts or errours of the mind but strength of confidence or quiet dependance doth only remove practical doubts which arise from the fears and terrours of sense which may sometimes sorely shake us 3. The immediate effects are such as are comprized in the very Nature of it as an Holy boldness and courage which is the very notion and the same importance of the Word in the Text We are confident or of good cheer and courage This is seen in four things 1. In our continuing faithful with Christ and professing his truth and waies notwithstanding opposition in a bold
providence It ingageth my dependance to know there is a providence but it helpeth my dependance to know how 't is managed for the good of Gods Children They that know thy name will put their trust in thee Psa. 9.10 So the Doctrine of Justification by Christ. The thing is plain in all points 2. Firm assent John 17.8 They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed or in truth And Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly safely without danger of errour The certainty of faith mightily enlivens our apprehensions of any truth and makes them more forcible and operative But usually there is a defect in our assent hated truths are usually suspected Ministers speak of it coldly and in jest as if not perswaded of what they say And we hearers learn it by rote Yet this I must say God hath not only warned the World of wrath in the Old Testament and the New But also natural light doth so far evidence this truth that in their serious and sober moods men cannot get rid of the apprehensions of Immortality and punishment after Death Reason will tell us that God perfectly hateth sin will terribly punish it we cannot easily lay aside these fears nor stifle them in our Bosoms nor sport them away nor jest them away when we are alone or when we are serious or when we come to dye they will revive and haunt us But oh that we were oftner alone and would resuscitate and blow up these sentiments which lye hid in the heart and revive our Faith about them 3. It implyeth serious consideration knowing that is considering acting our thoughts upon it for next to sound belief to make truths active there is required serious consideration Thoughts of Hell may keep many out of Hell 'T is a moral means which God may bless 't will be no loss to Christians to think of their danger before they incur it They that cannot endure to think of it or hear of it discover their guilt and the security of their own hearts presumption is a coward and a run-away but Faith meeteth its enemy in open field Psa. 23.4 Though I walk through the valley of the shadow of Death I will fear no evil for thou art with me It supposeth the worst suppose God should reject me consider with thy self aforehand as the unjust steward Luke 16. what to do when turned out of doors how shall I make my defence when God shall rise up what shall I answer him Job 31.14 What shall I then do 4. Here is perswasion as to the effect and fruit of all which implyeth three things 1. The thing to which they were perswaded That is not mentioned but the matter in hand sheweth it to be such things as would bear weight in the Judgment and exempt them from wrath to come Such as Faith Repentance and new Obedience Faith in the Redeemer 2 Thes. 1.10 Heb. 6.18 Repentance Matth. 3.19 And Acts 3.19 New obedience Heb. 5.9 2 Thes. 1.8 or a serious coming to Christ and hearty subjection to him is the only way to escape that wrath To these we exhort and perswade you again and again without these you are obnoxious to the severity of his revenging Justice 2. Earnest zeal and endeavours on the part of Paul and his colleagues and all that are like minded with them they must not only teach and instruct but perswade Col. 1.28 Warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus He addeth verse 29. Whereunto I also labour striveing according to his working The understanding is dark and blind in the things of God and needeth teaching The will and affections are perverse and backward and they need warning And therefore we must warn and teach Warn and that not in a cold or slaunting manner as if we were in jest and did not believe the things we speak of But with such vigour and labour and striving as becometh those who would present them to Christ as the travail of our Souls at the last day and as those who are sensible of the terrour of the Lord our selves 3. It implyeth a being perswaded on the peoples part For all that mind their own welfare will take this warning and since we must shortly appear before the bar of the dreadful God to give an account what use we have made of these perswasions When God giveth warning and God giveth time our condemnation is the more aggravated Revel 2.21 I gave her space to repent and she repented not Warning and perswasion as Reuben did not I warn you 2 Cor. 6.1 We beseech you receive not this grace in vain God keepeth an account of these warnings Luke 13.7 And the importunity of these pressing convictions which we have had very request and exhortation made for God will be as a fiery dart in your Souls how fresh will every Sermon come into your minds The melting words of exhortation which you were wont to hear will be as so many hot burning coals in your hearts to torment you It will be easier for the people of Sodom and Gomorrah then for you Matth. 10.15 VSE is to teach us all to apply this truth What Paul had spoken in general concerning the last Judgment he applyeth to himself 'T is not enough to have a general knowledge of truth but we must improve and apply them to our own use Men of all ranks must do so 1. It presseth Preachers to perswade men Oh how diligently should we study how earnestly should we perswade with what love and tender compassion should we beseech men to escape this wrath to come How unweariedly should we bear all opposition and mocks and scorns and unthankful returns How plainly should we rip up mens soars and open their very hearts to them How carefully should we watch over every particular Soul How importunate should we be with all sinners for their conversion considering that shortly they must be judged Cry aloud spare not Isa. 58.1 'T is a notable help against a sleepy Ministry to consider that those Souls to whom we speak must within a while receive their everlasting doom When you find a deadness rowse up your selves by these thoughts this will put a life into your exhortations a sense of what we speak zeal for the Glory of God and compassion over Souls will not suffer us to do the work of the Lord negligently 2. To all Christians 1. Perswade your selves commune with your own Souls Do I know the terrour of the Lord What have I done to escape it If you would not fall into the hands of a living God cast your selves into the arms of a dying Saviour Hide your selves before the storm cometh if his anger be but kindled a little blessed are all those that put their trust in him Psa. 2.12 Seek conditions of peace while a great way off Luke 14. A powerful enemy marcheth against us especially when you begin to grow negligent dead hearted and
apt to content your selves with a sleepy profession Paul counted this terrour or matter of fear to be an help to him and should not we who are so much beneath him in holiness Will you that must shortly be in another World will you be careless and please the flesh and give up the boat to the stream 2. Do you perswade your Family Children Servants Friends and Neighbours with your Children about it tell them what a dreadful thing it is they have a conscience apt to fear Dives in the parable is represented as desirous of his brethrens welfare lest they should come into that place of Torment Luke 16.27 28. Then he said I pray thee therefore Father that thou wouldst send him to my Fathers House for I have five brethren that he may testifie unto them lest they also come into this place of Torment Shall we be less charitable than a man in Hell is represented to be If we have a friend or a Child falling into the fire we save him by violence though we break an Arm or a Leg your Children by Nature are Children of wrath pluck them as brands out of the burning SERMON XIX 2 Cor. 5.11 But we are made manifest unto God and I trust also are made manifest in your Consciences 12. For we commend not our selves again to you but give you an occasion to Glory on our behalf that you may have somewhat to answer them who Glory in appearance and not in heart THe Apostle having proved his sincerity and fidelity in his Ministry now asserts it with confidence 1. By an appeal 2. An apology 1. An appeal to God as the Supream Judge 2. To the Corinthians as inferiour witnesses and he appealeth to the most impartial and discerning faculty in them their Consciences who are most apt to give infallible Judgment and to take Gods part and own what is of God 2. By an Apology or answer to an objection which might be framed against him by his adversaries verse the 12 th where First The objections were intimated We commend not our selves again to you Secondly His vindication from the end The reason why he spake so much of his fidelity and integrity But give you occasion to glory in our behalf that you may have somewhat to answer them Thirdly a description of the false Apostles at Corinth or those vain-glorious teachers who went about to lessen the Apostles Authority They glory in appearance and not in heart Let me explain these passages 1. The intimation of the objection for we commend not our selves again to you The Adversaries were wont to say upon all occasions he runneth out into his own praises which doth not become a modest and a sober man for boasting is the froth of pride and how can Paul be excused from pride This was the objection against Paul that he did commend himself too much 2. Pauls answer and vindication was from his end 'T was not to set forth his own praise but to arm them with an argument and an answer against the false teachers whereby they might defend his ministry and the doctrine they had heard from him 't was not pride and ostentation in Paul but a necessary defence of the credit of his ministry Their Faith and obedience to the Gospel depending thereupon 3. The false Apostles are described by their Hypocrisy and ambition They Glory in appearance and not in heart For the opening of this clause observe First That there were false Apostles at Corinth who sought to depretiate Paul and to lessen the Authority of his Doctrine 2 Cor. 11.13 14 15. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ And no marvel for Satan himself is transformed into an Angel of Light Therefore it is no great thing if his Ministers also be transformed as the Ministers of Righteousness whose end shall be according to their works Secondly These false Apostles were great boasters and apt to Glory when ever they are spoken of we hear of this glorying That wherein they Glory we may be even as they Thirdly Their glorying as that of all Hypocrites was in some external thing Called a glorying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.18 Seeing that many Glory after the flesh I will Glory also And here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what fleshly and external thing they gloryed in is not expresly mentioned Some leave it in the general that they boasted before men otherwise than their Conscience and the truth of the thing did permit Omne id quod inter homines Humana sapientes maximi fieri solet Grot. Others instance in particular birth wealth abilities of speech frothy eloquence 1 Cor. 2. In a coloured shew of mans wisdom and eloquence and not in true godliness Some think in the multitude of their followers or in the applause of their hearers Some a shew of Zeal Holiness and Fidelity when they were destitute of the truth of godliness and that sincerity which is truely a comfort Some in their taking no maintainance to gain credit and advantage that appeareth by 2 Cor. 11.9 Of all the Churches planted by the Apostles Corinth was the richest And Macedonia the poorest yet Paul preaching at Corinth was maintained from Macedonia 2 Cor. 11.9 Wherefore As he himself puts the question that I may cut off occasion from them that desire occasion that wherein they Glory we may be found even as they 2 Cor. 11 12. But what if it be such things as had a nearer Connection with and respect to Religion As their acquaintance with Christ that they had known him in the flesh and owned him while yet a live which is supposed to be intended in that expression 1 Cor. 1.12 I am of Christ Others received the Doctrine of Life from Peter Paul Apollos They immediately from Christ himself This boasting these Corinthian Doctours used to keep up their own fame among the people and to weaken the credit and esteem of Pauls Apostle-ship for this objection lay against him that he had not as other Disciples conversed with our Lord Jesus Christ while he was upon Earth Now Paul that he might give the Corinthians occasion to Glory in his behalf and furnish them with an answer to those that gloryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in external priviledges when their Consciences could give little Testimony of their sincerity Paul had more valuable things to boast of namely that he was much in Spirit much in labours much in afflictions for the honour of the Gospel To all which he was carryed out by the hopes of Eternal Life the terrour of the Lord at the day of Judgment and the Love of Christ these were more valuable Considerations whereupon to esteem any one than bare external priviledges could possibly be nay in their outward priviledges he could vye with them for though he was none of Christs followers whilest he was here upon earth yet herein he was equal to them if not exceeded them by having seen Christ
himself especially in the point of love he loved himself instead of God and therefore his real recovery must be by the bringing up his Soul to the love of God again now a guilty condemned sinner can hardly love the God who in Justice will condemn and punish him no more than a malefactour will love his Judge who cometh to pronounce sentence upon him Tell him that he is a grave and comely person a just and an upright man but the guilty wretch replyeth he is my Judge Well then nothing can be more conducing and essential to mans recovery to God than that God should be represented as most amiable A Father of mercies a God of pardons one that is willing to pardon and save him in and by Jesus Christ 2 Cor. 5.19 God was in Christ reconciling the World to himself So he is represented comfortably to us and inviting the heart to close with him And Partly Because so we have the highest ingagement to love him We are bound to love God as a Creator and as a Preserver to love him as he is the strength of our lives and the length of our days Deut. 30.20 To love him because he heareth the voice of our supplications Psa. 116.1 As our deliverer and the horn of our Salvation Psa. 18.2 To love him as one who daily loadeth us with his benefits There is a gratitude due for these mercies But chiefly as he is our God and Father in the Lord Jesus Christ. This is the great instance of Gods love Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us And 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins That was the astonishing expression of it A mystery without controversy great that he was pleased to save us at so dear a rate by so blessed glorious a person that we might more admire the Glory of his Love to sinners so wonderfully declared unto us God made Christs love so exemplary that he might overcome us by kindness 3. The singular effects of this gratitude or returning love It causeth us to devote the whole man to Christs service will and honour and to bring back all his mercies to him as far as we are able to his use and Glory God in Christ being so great a benefactor all that have received the benefit with a due sense and esteem of it will resolve to Love God again and to serve him with all their powers Rom. 12.1 Who deserveth our love and obedience more than God And our thankful remembrance more than Christs Therefore if we be affected with the mercy of our Redemption we will devote our selves and our all to him and use our all for him Our whole lives will be imployed for him and all our actions will be but the effects of inward love streaming forth in thankfulness to God So Paul here being in the bonds of love and under lively apprehensions of this infinite love of Christ utterly renounced himself to dedicate himself wholly to the service of God and his Church And surely if we are thus affected we will be like minded perfectly consecrating to him our life and strength 2. What influence it hath upon our duties and actions 1. Love is an ingenuous and thankful grace that 's thinking of a recompence or a return to God or paying him in kind love for love The reasonableness of this will appear by what it done between man and man We expect to be loved by those whom we love if they have any thing of good nature left in them The most hard-hearted men are melted and wrought upon by kindness Saul wept when David spared him when he had him in his power and shall God not only spare us but Christ come and mâ—â—e a plaster of his own blood to cure us and heal us and shall we have no sense of the Lords kindness Usually we are taken more with what men suffer for us than with what they do for us and shall Christ do and suffer such great things and we be no way affected 〈…〉 men plead one with another Consider the words of Jehu to Jonadab the Son of Râ—chab 2 Kings 10.15 Is thy heart right as my heart is with thy heart Dost thou in truth affect me as I do thee And Paul to the Corinthians 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged ye are not straitned in us but ye are streightened in your own bowels Now for a recompence in the same be ye also inlarged That is my kindness and affection is great my whole Soul is open to you and at your service It would be a just return if you would be back again as kind and affectionate towards me as I have been to you And again when we are not loved by those whom we love we use to expostulate it with them as the same Paul to the Corinthians 2 Cor. 12.15 I will very gladly spend my self and be spent for you though the more abundantly I love you the less I am beloved of you Or as Joab to David 2 Chron. 19.6 Thou lovest thine enemies and hatest thy friends Men think they reason well when they plead thus for they presume it of love that it will be ingenuous and make suitable returns Well then the like we may with better reason expect from all those who have a due sense of their Redeemers love that they will return affection for affection And accordingly honour and serve him who dyed for them Gods love hath more worth and merit in it than mans No mans love is carryed on in such an astonishing way nor with such condescension God had no reason to love us at so dear a rate But we have all the reason in the World to love God and serve him Therefore if he hath prevented us with his love the thankful Soul will think of a return and recompense such as Creatures can make to God Gods love of bounty will be required by a love of duty on our part 2. Love is a principle that will manifest and shew its self Of all affections it can least be concealed 'T is a fire that will not be hidden Men can concoct their malice and hide their hatred but they cannot hide their love It will break out and express its self to the party loved by the effects and Testimony of due respects Pro. 25.5 Open rebuke is better than secret love When a man beareth another good will but doth nothing for him how shall he know that he loveth him Can a man love God and do nothing for him No it must shew its self by some over act love suffereth a kind of imperfection till it be discovered tiâ—l it break out into its proper fruits 1 John 2.5 He that keepeth his word in him is the love of God perfected As lust is perfected when it
I have suffered the loss of all things and do count them but dung that I may win Christ All is nothing to this 3. It weaneth the heart from outward observances and bodily exercises to solid Godliness or looking after the life and power of them The Ordinances of the Law though of God's own Institution are called Carnal Heb. 7.16 Not after the law of a carnal commandment the Worship of the Gospel Spirit and Truth John 4.23 24. The hour is coming and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The more true knowledge of the Gospel the more of this As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.2 3. and the Apostle speaketh of the Jew Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the letter whose praise is not of men but of God So it is with better reason true of the Christian the Worship of the Gospel consisting little of Externals but being Rational Spiritual Worship 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. Col. 2.6 As ye have received the Lord Jesus Christ so walk ye in him We receive his Spirit That is a sorry zeal and hath little of a Christian Spirit that runneth altogether upon outward things Christianity first degenerated by this means and the life and power of it was extinguished when it began to run out altogether in Form and men out of a natural Devotion grew excessive that way A Christian in obedience to God is to use his instituted Externals but his Heart is upon the Spirit and Soul of Duties Multiplying Rites and Ceremonies has eat out the life and heart of Religion The more spiritual and substantial Worship is the better if there be humble and affectionate reverence a ready subjection and submission to him flowing from grace engaging the heart to God and animated by the influence and breathing of his Spirit SERMON XXXII 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new THis is an inference out of the former Doctrine Two things the Apostle had said Henceforth we no more live to our selves verse 15th And Henceforth know we him no more verse 16th There is a change wrought in us a change of life and a change of Judgment a new Life because there is a new Judgment Now in the Text he sheweth a reason why he changed his Judgment and Life and lived and judged otherwise than he did before because there is such a change wrought in all that belong to Christ that they are as it were other persons than they were As when Saul prophesied 1 Kings 10.6 The Spirit of the Lord shall come upon thee and thou shalt be turned into another man Not in respect of person or in regard of substance but some gifts and graces So these should be as other creatures as new creatures Now these things should only be in esteem with Christians which belong to the new creature or regeneration Therefore if any man be in Christ c. In the words we have a Proposition 1. Asserted 2. Explained 1. The Proposition asserted is hypothetical in which there is 1. An hypothesis or Proposition If any man be in Christ. 2. The assertion built thereon He is a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new creation The act of creation is signified by this form of speech as well as the thing created 2. The Proposition explained For there is First A destructive work or a pulling down of the old house Old things are passed away 2dly An adstructive work or raising of the new fabrick All things are become new The words are originally taken out of Isa. 65.17 and Isa. 66.22 Where God promiseth a new Heaven and a new Earth That is a new World or a new state of things Which promises had a threefold accomplishment 1. These promises should have some accomplishment at their return from Babylon which was a new World to the ruined and exiled state of the Church of the Jews 2. These promises were fulfilled to all believers in their regeneration which is as a new World to sinners 3. They shall be accomplished most fully in the life to come for the Apostle telleth us 2 Pet. 3.19 We look for new Heavens and a new Earth wherein dwelleth righteousness Here it signifieth then that all things which belong to the old man shall be abolished and the new man and its interests and inclinations cherished Doct. All those that are united to Christ are and ought to be new creatures Here I shall enquire 1. What it is to be new creatures 2. In what sense we are said to be united to Christ. 3. How the new creation floweth from our union with Christ. 1. What it is to be new creatures It implieth 1. That there must be a change wrought in us so that we are as it were other Men and Women than we were before As if another Soul came to dwell in our Body This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness Eph. 5.8 Life and Death 1 John 3.14 The new man and the old Eph. 4.22 and 24. The vitious Qualities must be subdued and mortified and contrary Qualities and graces planted in their stead A man is so changed in his nature as if a Lion were turned into a lamb as the Prophet says when he sets forth the strange effects of Christs powerful government over the Souls of those who by the Ministry of the Word are subdued to him Isa. 11.6 7 8. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a young Child shall lead them And the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed that they shall seem new creatures transformed out of Beasts into men and instead of an hurtful they should have an innocent and harmless disposition Without a Metaphor this is represented 1 Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are
and obedience as if delivered by Christ himself in person Otherwise he would not have mentioned that respect without detestation Acts 14.14 The Apostles rent their Cloaths when they would have given them Divine Honour Well then attention credit and obedience is due to their Message 2. The value and authority of this office They sustain the person of God and supply the place of Christ upon Earth As though God did beseech you by us and in Christs stead This is added to bespeak credit and respect to their Message 1. Credit Salvation is a weighty thing and we had need be upon sure grounds and not only have mans Word but Gods for it Mans Word breedeth but humane credulity and that 's a cold thing 'T is faith actuateth and enliveneth our notions and opinions in religion and maketh them operative 1 Thes. 2.13 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 The Apostles word as it concerned them was evidenced to be of God Partly by the evidence of the Doctrine its self which had Gods impress and stamp upon it and to minds unprejudiced did commend its self to their Consciences 2 Cor. 4 2 3 4. And partly by the power and presence of God with them Acts 5.31 32. And 1 Cor. 2.4 5. Per modum efficientis causae per modum argumenti enlightening the mind perswading the heart outwardly by miracles inwardly by the operation of the Holy-Ghost The objective Testimony was made up of both The internal sanctifying work and the external confirmation by miracles For 't is said 2 Cor. 3.3 They were the Epistle of Christ prepared by their Ministry written not with Ink but the Spirit of the living God He writeth the Law upon the heart Heb. 8.10 And Jer. 31.33 As it was the Ministration of the Spirit and carryed a sanctifying vertue along with it that their faith might be grounded upon the authority of God opening their heart to receive the Word Acts 16.14 Now the ordinary Ministers the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets and Apostles Isa. 8.20 To the Law and to the Testimony if they speak not according to this word there is no light in them That 's the standard and measure by which all Doctrines must be tryed to prevent the obtrusions of errour Well then though other Doctrine be brought to us by men yet our Faith standeth not in the wisdom of men but in the power of God It must be resolved into a Divine Testimony Though men bring it yet God is the Author what the Embassadour saith the King saith if he be true to his Commission And therefore this word of reconciliation must be received as the Word of God When you come to an Ordinance the awe of God must be upon your hearts Acts 10.33 We are all here beforâ— thee to hear all things commanded thee of God 2. Respect They speak in God's Name and in God's stead as if God were beseeching and Christ calling upon you Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 'T is Christ maketh the request for your hearts The Father sent him and he us 'T is a wonder that after so much evidence of the Christian Faith and the World hath had such sufficient Tryal of its Goodness Efficacy and Power any should suspect the voice of God speaking in the Scriptures But 't is a greater wonder that believing the Scriptures to be the Voice of God and the Testimony of God we should so slight it and carry our selves so neglectfully in a business of such Importance as if either we suspected what we profess to believe or the hatred and love of God were such inconsiderable things that we did not much consider the one nor the other If an Oracle from Heaven should warn you of danger bid you seek the Peace of God or you are undone for ever would not you seriously address your selves to this business God doth by us beseech you we in Christs stead pray you to be reconciled 'T is God's Word that we hear and God's Message that is sent to you As Peter prescribeth Ministers to speak as the Oracles of God 1 Pet. 4.11 so you must hear as the Word of God ought to be heard with reverence and attention and serious regard as if God and Christ himself had spoken to you to press you to it This Word which you hear slightly as it is the Testimony of God to you so one day it will be the Testimony of God against you This Word shall judge you John 12.48 It doth not fall to the ground but will be producâ—d as a Witness against your negligence and carelesness 3. The Manner Here is beseeching and praying in and by this Ministry which God hath instituted God cometh down from the Throne of his Soveraingty and speaketh Supplications We must treat with men after the manner of Christ when he was here upon Earth calling Sinners to Repentance with all the affectionate importunity imaginable 1. With Love and Sweetness The manner must suit with the matter We have an Authority to Exhort yet in regard of the rich grace we offer we must beseech and intreat with all gentleness and importunity Paul in a like case doth the like elsewhere Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Church Power and Civil Power differ much They go altogether by way of Injunction and Command We must beseech They compel we must persuade The Power of Christ's Embassadors is a Ministry not a Domination We are to deal with the Will and the Affections of Men which may be moved and inclined but not constrained Again there is a difference between the Law and the Gospel the Law doth not beseech but only command and threaten You shall have no other Gods before me Thou shalt not make to thy self any graven Image c. But we as in Christs stead pray you to be reconciled The Law is peremptory I am the Lord. The Gospel wooeth before it winneth and reasoneth with us The Gospel being a Charter of God's Love we must use a dispensation suitable invite men to God in a loving sweet way And surely if men despise God's still Voice their condemnation will be very just When Nabal slighted David's kind Message he marches against him in fury 1 Sam. 25.13 14. to cut off all that belonged to him It we despise the 〈◊〉 Voice we must expect the Whirlwind I stretched out my hands and no man regarded Prov. 1.24 I will laugh at their calamity How can we expect that God should hear our prayers if we be deaf to his requests and when we in his stead pray you to be reconciled and still you refuse to hear 2. Meekness and Patience Praying and
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
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 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 Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
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