The sufficiency of this Knowledg For understanding of this you must know that all Breviats where Religion is reduced to a few Heads must be inlarged according to the just extent of the Rule of Faith As in the Commandments where all moral Duties are reduced to ten words so in the Summaries of the Gospel far more is intended than is expressed As for instance There are two things in the Text the Means and the Object The Means know the Object Thee and Jesus Christ. 1. The Means Know It implieth Acknowledgment Faith Fear Reverence Love Worship and the glorifying God in our Conversations For it is easy to prove out of Scripture the necessary concurrence of all these things in their Order and Place For if I know God to be the only true God I must fear reverence and obey him or else I do not glorify him as God as it is said of the Heathens Rom. 1.21 When they knew God they glorified him not as God It is not a naked sight of his Essence that will save a Man I must know him for a practical End to chuse him and carry my self to him as an Allsufficient Portion I must honour him as the Giver of all things revere and worship him as the just Governor of the World and live purely as he is pure and worship him in a way suitable to the Infiniteness Perfectness and Simplicity of his Nature A Man is not saved by holding a right Opinion of God A Man may be a Christian in Opinion and a Pagan in Life So if I know Jesus Christ to be sent of God as Mediator I am to close with him receive him as such by an active Faith Acts 4.12 There is no Salvation in any other not only by no other but in him it noteth Union and close Adherence and not only that I should be of this Opinion As when a Man is ready to perish in the Floods it is not enough to see Land but he must reach it stand upon it if he would be safe so we must get into the Ark many saw it and scoffed but all others were drowned in that general Wrack that were not in it There was no security for the Man-slayer till he got into the City of Refuge Phil. 3.9 That I may be found in him It is not enough to cry Lord Lord to have a naked Opinion or general and loose Desires 2. For the Object To know thee the only true God There are many Articles comprized that are necessary to Salvation as that God is but one Deut. 6.4 Hear O Israel the Lord thy God is one Lord. One in three Persons 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are One. This God is a Spirit John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth He is Holy Just Infinite the Creator of all things that he upholdeth all things in his Eternal Decree raising some to Glory leaving others by their Sins to come to Judgment Rom. 9.22 23. What if God willing to shew his Wrath and to make his Power known endured with much long-suffering the Vessels of Wrath futed to destruction and that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory All these Articles concerning God So concerning Christ that he is the Second Person incarnate anointed to be a Saviour to convince the World of Sin of Righteousness of Judgment John 16.8 Of Man's misery by Nature Redemption by Christ necessity of Holiness as a Foundation of Glory All the Articles of the practical Catechism It is a pestilent Opinion to think that every Man may be saved if he do in the general acknowledg Christ. It is said Acts 2.21 Whosoever shall call on the Name of the Lord shall be saved not on the Lord but on the Name of the Lord by the Name of the Lord is meant all that which shall be revealed to us of the Lord Jesus in the Scriptures The meaning is whosoever doth receive acknowledg and worship Christ according to what the Scriptures do reveal and testify of him shall be saved Many think the differences of Christendom vain and this general Faith enough but if a general Acknowledgment were enough why hath God revealed so many things and given us such an ample Rule if with safety to Salvation we may be ignorant whether he were true God and true Man whether he redeemed us by Satisfaction or justified us by Works yea or no They seem to tax the Scriptures of Redundances and the Apostles of rash Zeal for disputing with such earnestness for the Faith of the Saints as Paul against Justitiaries James against the Antinomists and Libertines if a general Profession of Christ was enough So they tax the Martyrs of Folly that would shed their Blood for less-concerning Articles So all be resolved into Christ Men think it is enough we need not inquire into the manner of the Application of his Righteousness the Efficacy and Merit of his Passion as if it were enough to hold a few Generals and the more implicit our Faith the better Whereas the Lord would have us to abound in Knowledg and if we persist in any particular Error against Light or do not search it out our Case is dangerous if not damnable I shall not take upon me to determine what Articles are absolutely necessary to Salvation it will be hard to define and we know not by what rule to proceed In the general it is exceeding dangerous to lessen the Misery of Man's Nature the Merit and Satisfaction of Christ or the care of good Works these are contrary to that Doctrine which the Spirit teacheth and urgeth in the Church John 16.8 When he is come he will convince the World of Sin of Righteousness and of Judgment All that can be certain is that those Opinions which are irreconcilable with the Covenant of Grace or do overturn the Pillar upon which it standeth are irreconcilable with Salvation Vse 1. To confute them that say that every Man shall be saved in his own Religion if he be devout therein Turks Jews Heathens and among Christians Papists Socinians c. You see this is Life Eternal this and nothing else no Religion but that which teacheth rightly to believe in Christ is a way of Salvation There is no Salvation but by Christ. 1 Cor. 3.11 For other Foundation can no Man lay than that is laid which is Jesus Christ. Acts 4.12 Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved There is no Salvation by Christ but by Faith and Knowledg they cannot have benefit by him as some say if they live only according to the Law and Light of Nature Heb. 11.6 Without Faith it is impossible to please God And here it is said This is Life Eternal
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
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
his Glory till he come again There are two Things offered in the Parable and in the Point 1. His Appointing every man his Work as the man disposed of all his matters till his return Christ hath given order how every man according to his Ability and Calling should employ himself till he come again We read Act. 1.3 how Christ before his Ascension instructed his Disciples in all things pertaining to the Kingdom of Heaven that is in all the Duties of Rulers and Ruled Teachers and Taught the Ordinances Laws and Institutions of his Kingdom the Duties and Priviledges of the Subjects thereof what Immunities they enjoy what Obedience they must perform This was his last charge before his departure now we are to keep his Charge as we will answer it to him at his Coming 1 Tim. 6.13 14. I charge thee in the sight of God who quickeneth all things and before Christ Jesus who before Pontius Pilate witnessed a good Confession that thou keep this Commandment without spot unrebukeable until the appearance of our Lord Jesus Christ. 'T was needful that Christ should go from us for a while for he would not govern the World by Sense but by Faith Now he will make tryal of our faithfulness and diligence during his absence and therefore having appointed us our work he withdraweth He will come again to take notice not only of the malice of his Enemies against his People and Interest but also of the coldness and negligence of his own Servants and Domesticks 2 Thes. 1.8 He shall come in flaming fire rendring vengeance upon them that know not God and obey not the Gospel nay if not flatly disobedient yet if evil sloathful Servants 2. His giving Gifts Gifts were given at Christs Ascension when he took his Journey then he bestowed his Goods to his Servants As Elijah let fall his Mantle when he was translated so did Christ bestow his Gifts and the Graces of his Spirit Eph. 4.8 He ascended up on high and gave gifts to men There is a three-fold reason of this First The bestowing of the Spirit was necessary to supply the want of his bodily presence John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you While Christ was with them the Spirit was not given but when his bodily presence was removed then cometh the Comforter God will not with-hold what is useful If he take away outward Comforts he will give us the Spirit Secondly 'T was fit he should Enter upon his Kingdom before his Members participate so largely of his Fulness John 7.38 Before his Incarnation Grace was given upon trust therefore more sparingly afterwards coming in the flesh the Disciples were dull in comparison of what they were when the price was paid He was entered into possession of his Dignity had taken actual possession of his Kingdom then he powreth out the Gifts and Graces of the Spirit that the Glorious Estate of his Church and Subjects might not go before but come after the Glorious Estate of their King and Head Thirdly To shew that in his Exaltation he is still mindful of his Servants As soon as warm in the Mediatorial Throne he sendeth down Gifts and Graces Act. 2.33 Being at the right hand of the Father exalted he hath shed forth this which ye now see and hear Presently he beginneth to shew for what reason he is gone to Heaven powerfully to apply the work of Redemption 1 VSE Hath Christ appointed to men their Work it should quicken us to keep the Charge of the Lord. Gen. 50.16 Thy Father did command before he dyed If we have any respect to the memory of our Lord departed from us any Expectation of his coming again so let us be faithful in the work appointed us to do He instructed his Apostles in all the Duties and Priviledges of the Kingdom of God and they have instructed us and you must answer it to Christ at his coming therefore be diligent in glorifying God in your places 2. As he gave Gifts Look upon Christ as Exalted at the right hand of God to dispense the Gifts and Graces of the Spirit for the bringing about the Salvation of all that come to God by him It 's said 2 Kings 2.9 10. That if Elisha should see his Master ascending he should have his Spirit doubled upon him 'T is true here if by Faith we look to Christ ascended his Spirit in some measure will come upon us we have free Liberty and Access to him to enjoy him for ever 3. The Master in the Parable giveth not the same Measure of Talents to each Servant Christ giveth not a like measure of Grace to every one but to some more to some less as he thinketh Expedient here are five Talents and two Talents and one Talent given to each Servant as there was a different measure given to Timothy and Demas Doct. III. That it pleaseth the Lord to dispense his Gifts variously among his People to some more to some fewer Talents See this is often inculcated in the Scripture Rom. 12.6 Having then Gifts differing according to the Grace given to us 1 Cor. 7.7 Every man hath his proper Gift one after this manner another after that God giveth to every one in the Church a measure and Portion of Gifts as it pleaseth him So 1 Cor. 12.11 All these things worketh one and the same Spirit which is the proper Seat of this Doctrine So Eph. 4.7 To every one of us is given Grace according to the Measure of the Gift of Christ. So 1 Pet. 4.10 As every one hath received the Gift so minister the same one to another as good Stewards of the Grace of God I have brought all these Scriptures to shew you that this is a thing worthy to be taken Notice of and seriously improved by us I shall give you some Observations concerning this Diversity and Variety 1. That every one hath some Talent or other to improve for God He that had least had one and the least gift is compared to a Talent there is none of Gods People but they have received some Gift from him which being rightly employed may make them useful for the Glory of God and the good of others if not in the higher and more publick Office yet as Wives Children Servants Titus 2.10 Every one hath his Service and Opportunity to do something for God all offered to the Tabernacle Gold or Silver or Brass or Chittim-wood or Goats-hair or Badgers-skins So as Christ went to Jerusalem some strowed the way with garments others cut down branches some cryed Hosanna that was all they could do 2. That there is a great Diversity in the Talents which we have The Lord doth not give all to one nor to all alike 1 There is a diversity of Employments and Offices The Apostle telleth us Rom. 12.4 All Members have not
more that he would be our Husband and yet further that he would be our Head He counted it an Honour and bought it at a dear rate 1. We are given to him to be Subjects of his Kingdom Christ is Lord of all the World but he prizeth to Title like that of King of Saints Rev. 15.3 to rule as Lord in the Church No Throne like the Conscience of an humbled Sinner The Heart is Christ's best Presence-Chamber he loveth to have his Chair of State set there He had an eternal Right together with the Father and the Holy Ghost but he would come and suffer and be crowned with a Crown of Thorns that he might have a new Right as Mediator and have the Crown of Glory put upon his Head in the Church Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour The Father promised it long before upon Bargain and Contract There is never a Subject that Christ hath but is bought and with the dearest Price his Soveraign's own Blood Mat. 20.28 He gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many Many Subjects die in other Kingdoms that the Prince may be seated in the Throne but here the Prince dieth for the Subjects that he may govern his Spiritual Realm with more Peace and Quietness As the Price was great so the Father hath made him a large Grant 1. Christ's Empire is Universal and spread throughout the World He properly is the Catholick King there are no Bounds and Limits of his Empire Isa. 53.12 Therefore will I divide him a Portion with the great and he shall divide the spoil with the strong Some of all Nations are given to him Isa. 49.12 Behold these shall come from far and lo these from the North and from the West and these from the Land of Sinim North West South Jews and Gentiles The Jews that are now his Enemies shall appoint to themselves a Head as the Tribes flocked to Hebron to crown David Hos. 1.11 Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one Head and they shall come up out of the Land There is no King like Christ for largeness of Command and Territory All Monarchs have certain Bounds and Limits by which their Empire is terminated Christ's Empire runneth throughout the whole Circuit of Nature he hath a Multitude of Subjects 2. Christ's Empire is Eternal Of the increase of his Government there shall be no end Isa. 9.7 Kings must die and then their Favourites may be counted Offenders So Bathsheba said to David who yet was a Type of the Reign of Christ 1 Kings 1.21 When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted Offenders But Christ liveth and reigneth for evermore But you will say Christ doth not reign for ever but till he hath put all Enemies under his Feet when he shall resign up the Kingdom to the Father 1 Cor. 15.24 I Answer In Kingly Dignity there are two things Regia Cura and Regius Honor Kingly Care and Kingly Honour Kingly Care by which he ordereth and defendeth his Subjects and Kingly Honour which he receiveth from his Subjects Certainly Christ shall be King for ever and ever Luke 1.33 And he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end because he shall always be honoured and adored as King and Mediator He shall resign the Kingdom that is that way of Administration for when the Elect are fully converted and sanctified and their Enemies destroyed there will be no need of this Care Now thus we are given to Christ that he might be a King Universally and Eternally He ruleth us by a sweet Covenant he might rule us by Power Other Kings find Subjects he maketh them He might rule us for he bought us he hath an absolute right over us As there was a Covenant between the Father and Christ so between Christ and the Church He propoundeth no less than a Kingdom Isa. 10.8 Are not my Princes altogether Kings Christ's Title is by Purchase Conquest and Consent All Christ's Subjects were Vessels of Wrath Vessels of Hell in their natural Estate he recovered us from the Devil by Power and Conquest he bought us out of his Father's Hands by Merit and Price In short concerning this Kingdom which belongeth to the second Person The Father appoints it the Son merits it the Holy Ghost as Christ's Vice-Roy governs it The Father chuseth a certain number of Men giveth them to Christ the Son dieth for these Men ransometh them from the Grave and Hell and committeth them to be ruled and governed to the Spirit as Christ's Vicar the Spirit useth the Ministry of Men we are the Holy-Ghost's Overseers Acts 20.28 by which Grace is wrought and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ and Christ bringeth us to God the Father by his Intercession and by final Tradition which is the last Act of Christ's Mediatory Kingdom 1 Cor. 15.24 Then shall he deliver up the Kingdom to the Father God giveth us to Christ Christ to the Spirit the Spirit uniteth us to Christ and Christ bringeth us to God So that if we would enter into this Kingdom we must go to God the Father confess thou art a Traitor and Rebel desire him not to enter into Judgment with thee but seek to be reconciled If thou thus comest to the Father he will send thee to the Son as Job 42.8 God biddeth the Friends of Job to seek his Intercession I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat I would not look to thee nor see thee 2 King 3.14 Go to the Son reflect upon Christ's Merit and Intercession say Lord appear for us before thy Father were it not for thee he would not regard my Face The Son will send you to the Spirit I cannot bring you to God in your Impurity and Rebellion go to the Spirit of my Father that he may wash you and purge you Plead the promise of the Spirit John 16.13 14. Howbeit when he that is the Spirit of Truth shall come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come He shall glorify me for he shall receive of mine and shall shew it to you When we come to the Spirit he will send us to Moses and the Prophets hear them The Word is the Rod of his Strength By the Word we are gained by the Sacraments we take an Oath of Allegiance in Prayer we perform our Homages in Alms and Acts of Charity we pay him Tribute Praise and Honour are the Revenues of this Crown Thus I have shewed the Title the largeness of the Grant and the manner of Administration 2. We are
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
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
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
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
the spirit he is regenerate or a new Creature if his heart be set to seek serve please and glorifie God and doth prefer Christ before all the world Phil. 3.8 Then he hath not only a spirit contrary to the flesh and the world but a spirit prevailing above the flesh and the world 1 Cor. 2.12 for we have not received the spirit of the world but the spirit of God Then the Government of the Soul is in the hands of Grace 6. The prevalency of the principle is known not only by the bent and habit of our wills but our setled course of Life By our walk for 't is said in the Text They that walk not after the flesh but after the spirit A man is not known by an act or two but by the tenor of his life those that make corrupt inclination their ordinary guide and rule and the satisfaction thereof their common trade they are carnal and in the flesh and so cannot please God Rom. 8.5 but those whose Business it is to serve please and glorifie God and their end to enjoy him and by whom this is diligently and uniformly pursued they walk after the spirit because they live in the spirit they walk in the spirit Gal. 5.25 I come to apply this Discourse The first Use is Information 1. That Condemnation yet remaineth upon all those that are out of Christ for that promise there is no condemnation hath an exception limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them but there is no comfort hence to them the Scripture propoundeth Priviledges with their â—ecessary limitations and restrictions where sin remaineth in its power and strength the Law condemneth men Conscience convinceth them and God will condemn them also So the Brutes are more happy than they who follow their pleasure without remorse and offend not the Law of their Creation as they do and when they die death puts an end to their pains and pleasures at once but those that walk after their lusts are but Christians in name certainly they are not made partakers of the spirit of Christ for if they did live in the spirit they would walk in the spirit and none but such can escape Condemnation they that walk after the flesh are without God and without Christ but every one will shift this off from himself but the works of the flesh are manifest Gal. 5.19 Many men visibly declare that they walk not after the spirit by their Drunkenness Adultery Wrath Strife Malice Envy Others more closely live only to satisfie a fleshly mind now whether openly or closely if they cannot make out their living after the spirit they walk after the flesh 2. It informeth us That we can never have solid peace till justification and sanctification be joyned together Justification Rom. 5.1 Being justified by faith we have peace wiih God Mat. 9.2 Son be of good cheer thy sins be forgiven thee so for sanctification 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world Still there are fears of damnation while sin is in us but when it is our honest purpose to please God and we strive against sin and do in a good measure overcome it our Consciences may be the better and the sooner setled The next Use is for Exhortation To quicken us to seek after this Priviledg Do you fear Damnation or do you not if not what grounds of Comfort have you What course have you taken to escape it If you do fear it why do you not flee from wrath to come Mat. 3.7 Why do you not run for refuge Heb. 6.18 You cannot be speedy and earnest enough in a matter of such concernment Again This calls to those that are in Christ to be sensible of their priviledg so that they may bless God for it Gratitude is the life and soul of our Religion and 't is a cold and dull thanksgiving only to give thanks for temporal Mercies it cometh more heartily from us when we bless God for spiritual mercies Psal. 103.1 2 3. Bless the Lord O my soul and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases It also calls to all such to be tender of their peace Every Sin doth not put you into a state of Condemnation again but every known wilful sin puts us to get a new extract of our pardon 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 who is the propitiation for our sins By sin your Title is made questionable and your claim made doubtful repenting and forsaking sin is necessary when we have been foiled by sin that we may have a new grant of a pardon SERMON II. ROM VIII 2 For the law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death THAT these words are brought as a proof of the former assertion is clear from the causal particle For but whether they are a proof of the Priviledg or Qualification is usually disputed I think of both as when they are explained will appear Therefore I shall first open the wâ—â—ds and then suit the proof to the foregoing assertion In opening the words observe 1. Here is Law opposed to Law 2. By the one we are freed from the other 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus to the Law of Sin and Death here is Law against Law and the Spirit against Sin and Life against Death Now what are these two Laws I think they may be explained by that of the Apostle Rom. 3.27 Where is boasting then it is excluded by what law of works nay but by the law of faith What is there called the law of works and the law of faith is here called the law of the spirit of life and the law of sin and death in short by these two laws is meant the Covenant of Works and the Covenant of Grace 1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus a Law it is for it hath all the requisites of a Law a precept and a sanction They err certainly That tell us the Gospel is no Law for if there were no Law there would be no Governour and no Government no Duty no Sin no Judgment no Punishment nor Reward but of that more by and by 2. A Law of the Spirit it is Not only because of its spiritual nature as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments and therefore Christ called the Ordinances of the Gospel Spirit and Truth John 4.24 Spirit in opposition to the
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
part with it in these strivings yea we must strive against the flesh and overcome it so as to prevent all wilful reigning sin For they that have the spirit live in no sin but only smaller humane frailties surely where the spitit prevaileth it crucifieth the flesh and causeth men to live above all the glory riches and pleasures of the world and mortifieth our sensuality more and more and doth conquer and cast down our strongest sweetest dearest lusts that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description 'T is a spirit of love power and a sound mind that is the three effects of it are life light and love there is a new vital power called there the spirit of power and then he possesseth our hearts with predominant love to God called there the spirit of a sound mind so that by these three effects doth the spirit renewing and sanctifying the souls of men discover its self in inlightning their minds and opening their hearts and fortifying their resolutions for God and the world to come and these three effects do answer the nature of God whom we apprehend under the notions of Wisdom Goodness and Power to his Wisdom there answereth the spirit of a sound mind to his goodness the spirit of love and the spirit of power to the power of God so that by these Graces we are made partakers of the divine nature 2 Pet. 1.4 and do in some sort resemble God and these suit with the word of God which is sometimes represented as light because the Wisdom of God shineth forth there and is represented in the Mysteries of the Gospel where the way of Salvation is sufficiently taught We speak wisdom among those that are perfect 2 Cor. 2.6 The holy Scriptures are able to make us wise to salvation 2 Tim. 3.15 sometimes the Gospel is called the power of God Titus 2.11 and Jude 4th ver or the goodness of God because it representeth the wonders of Gods Love in our Redemption by Christ and the rich Preparations of Grace he hath made for us And these three effects of the spirit suit with the three fundamental Graces Faith Love and Hope the spirit of a sound mind is elsewhere called the spirit of faith 2 Cor. 4.13 which is the eye of the new Creature and the spirit of love is with a little variation called love in the spirit Col. 1.8 and is the heart of the new creature and the spirit of power is hope called elsewhere abounding in hope through the power of the Holy Ghost Rom. 15.13 which is the strength of the new creature whereby we overcome sins and temptations and in all these effects doth the life and power of true godliness consist for surely he is sufficiently furnished for the kingdom of Heaven and all the duties thereof whose mind is inlightned to know God in Christ Jesus and inclined to love God and live to him and who hath chosen the blessedness of the next world for his portion and liveth in the joyful hopes and foresight of it this man hath the true spirit of the Gospel and his conversation will be answerable for there are three words by which a good conversation is usually expressed holiness heavenliness and godliness holiness is sometimes spoken of as distinct from godliness 2 Pet. 3.11 and so holiness noteth purity and hatred of sin and abhorrency of sin this is the fruit of the sound mind or the love and knowledg of God in Christ for he that sinneth hath not seen God 3 John 11. that is hath no true apprehension of him for if we rightly beheld the glory of the Lord in the glass of the Gospel we are changed into his likeness 2 Cor. 3.18 And Faith which is but the knowledg of the Gospel with assent doth purifie the Heart Acts 15.9 The next property is godliness or an inclination and addictedness to God and is the fruit of love which subjecteth all to God and raiseth the heart and resigneth it to him and maketh it fit to serve please glorifie and injoy him 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one died for all then were all dead and that he died for all that they which live should not henceforth live to themselves but unto him which died for them 1 Pet. 4.6 for this cause was the Gospel also preached unto them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 1 Cor. 6.20 for ye are bought with a price therefore glorifie God in your spirits which are Gods Love is most seen in a thorough resignation and obedience unto God and a desire of Communion with him here Eph. 2.8 and the full fruition of him hereafter 2 Cor. 5.1 The last property is heavenliness Phil. 3.20 but our conversations are in heaven from whence we look for a Saviour This the spirit worketh in us by hope which fortifieth us against all the terrors and delights of sense 1 John 4.4 5 6. Greater is he that is in you than he that is in the world they are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the psirit of error The Apostle is speaking there of the Trial of spirits and he puts the difference upon this issue the spirit of God and the spirit of the world and sheweth the one must needs be more powerful than the other so in that other Text 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God A spirit raised to God and seeking the happiness to come weaneth us and draweth us off the world and so giveth us power to overcome not the world only but the Flesh and the Devil also 2. Consider this spirit as it fitteth us and frameth us for our duty to man That the Apostle sheweth Eph. 5.9 For the fruit of the spirit is in all goodness righteousness and truth That is the spirit that God hath sent among us by the preaching of the Gospel doth bring forth and produce in us all kindness justice and fidelity there is not a more benign affable thing than the Gospel-spirit nor any thing that doth more fit us to live peaceably and usefully in humane society the first property is all goodness for God is good to all and his spirit is called a good spirit Psal. 143.10 it causeth us to love all mankind with a love of benevolence and those that are holy and partakers with us in the same grace with a special love of complacency this not only keepeth us from doing those things which would hinder their good but also inclineth us to seek their good by all means possible especially the best good for
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
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
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
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
own personal eternal interest have an undoubted evidence of their love to Christ but we cannot say that none love Christ but those which arrive at that height and degree But this is both exclusive and inclusive The Text sheweth it to be exclusive he that hath not the spirit is none of his That is not grafted as a living member into Christs mystical body for the present nor will he be accepted or approved as a true Christian at last at the day of Christs appearing to be none of Christs is to be disowned and disclaimed by Christ Depart from me I know you not How grievous is the thought of it to any good Christian Secondly 'T is inclusive 1 John 2.13 Hereby we know that we dwell in God and he in us because he hath given us of his Spirit These are magnificent Words and such as we should not have used if God had not used them before us 'T is much nearness to dwell one with another 't is more nearness to dwell one in another this is mutual and reciprocal between God and a believer if we have his Spirit we may safely conclude it To prove this let us see 1. What it is to have the spirit 2. Why this is the Evidence that we are true Christians For the first Question take these Explanations 1. By the spirit of Christ is not meant any created habit and gift For the new nature is sometimes called the Spirit John 3.6 But the third person in the Trinity called the Holy Ghost is here meant For he is spoken of as a person that dwelleth in Believers in the former part of the verse and dwelleth in them as in his Temple as one that leadeth guideth and sanctifieth them yea as one that will at length quicken their Mortal bodies v. 11. Which no created habit and Quality can do Yea he is called the spirit of God and the spirit of Christ. If so be the spirit of God dwell in you And in the words of the Text if any man have not the spirit of Christ Because he proceedeth from the Father and the Son John 15.26 When the comforter is come whom I will send to you from the Father even the spirit of truth which proceedeth from the Father This is the spirit which is spoken of in this place 2. This spirit is had or said to be in us We have not only the Fruit but the Tree But how have we him We have a right to his person he is given to us in the Covenant of Grace as our sanctifyer as God is ours by Covenant so is the spirit ours as well as the Father and the Son and he is present in our hearts as the immediate Agent of Christ and worker of all grace 'T is true in respect of his essence and some kind of operation he is present in all Creatures Psal. 139.7 Whither shall I go from thy spirit Whither shall I fly from thy presence God filleth all things with his spirit and presence And therefore when some are said to have him and others not to have him 't is understood of his peculiar presence with respect to those Eminent operations and effects which he produceth in the hearts of the faithful and no where else For he is such an Agent no where as he is in their hearts Therefore they are called Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 Because he buildeth them up for an Holy use and also dwelleth and resideth there maintaining Gods Interest in their Souls 3. These Eminent Operations of the Holy Ghost are either in a way of common gifts or special graces as to common gifts Reprobates and Hypocrites may be said to be partakers of the Holy Ghost Heb. 6.4 Balaam had the gift of Prophesie and Judas the gift of Miracles as well as the rest of the Apostles so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit and concludeth but I shew you a more excellent way verse 31. And then taketh it up again 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are dona ministrantia gifts for the Service of the Church such as profound knowledge utterance in Preaching or Praying or any other Ministeral acts and Dona Sanctificantia such as Faith Hope and Love the former may render us useful to the Church but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts but the real Christianity with Special Graces all that profess the Faith are visibly adopted by God into his Family and under a visible Administration of the Covenant of Grace so far as they are Adopted into Gods Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world as knowledg of the mysteries of Godliness abilities of utterance and speech about Heavenly things some affection also to Spiritual and Heavenly things called a tasting of the good Word the Heavenly gift and the powers of the world to come these will not prove us true Christians or really in Gods special favour but only visible professed Christians 4. The spirit as to Sanctifying and saving effects may be considered as spiritus assistens aut in formans either as moving warning or exciting by transient motions so the wicked may be wrought upon by him as to be convinced warned excited how else can they be said to resist the Holyghost Acts 7.51 and the Lord telleth the Old World Gen. 6.3 That his spirit should not always strive with them Surely besides the Counsels and Exhortations of the Word the Spirit doth rebuke warn and excite them and moveth and stirreth and striveth in the Hearts of all carnal creatures or else these expressions could not be used 5. There are such effects of his sanctifying grace as are wrought in us per modum habitus permanentis to renew and change us so as a man from carnal doth become spiritual the Spirit of God doth so dwell in us as to frame heart and life unto holiness this work is sometimes called the new Creature 2 Cor. 5.17 And sometimes the divine nature 2 Pet. 1.4 It differeth from gifts because they are for outward service but this conduceth to change the heart it differeth from actual motions and inspirations because they may vanish and die away without any saving impression left upon the heart it differeth from those slighter dispositions to Godliness which are many times in temporaries because they are but a light tincture soon worn off and have no power and mastery over sensual affections if they restrain them a little they do not
wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
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
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
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-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.
rather God's Subject and hired Servant than his Son The people of Israel were â—his Children but as Children in their non age for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.1 The heir as long as he is a child differeth little from a servant though he be Lord of all A servile Spirit was upmost in that dispensation With respect to the Covenant of Grace so we are most strictly said to be children of God Gal. 3.26 For ye are all children of God by faith in Christ Jesus Some live onely under the visible Administration of the New Covenant but not under the Efficacy and Power and by the Ordinances of the Gospel have the badgâ—s of liberty but they are not free indeed sons indeed there are among them others whom God hath begotten by his Spirit and Adopted and taken into his Family he hath a Paternal Affection towards them and they a Filial disposition towards him he hath a Paternal care and providence over them and they have a Filial confidence and dependance on him he expects the honour of a Father and they may expect the priviledges of Children his special Relation is distinct from his common Relation to other men for it proceedeth not from his common goodness but his special and peculiar love The whole Commerce and Communion that is between us and him is on God's part Fatherly on our part Childlike He giveth us his choicest benefits and we perform to him the best service we can 4. The manner how 't is brought about The first Foundation of it was laid in the Election of God He is the bottom-Stone in this Building Eph. 1.5 Predestinated to the adoption of children according to the good pleasure of his will Now what are we that the thoughts of God should be taken up about us so long ago Secondly Before God's Eternal purposes could be executed and conveniently made known to the World Redemption by Christ was necessary Therefore 't is said Gal. 4.4 5. That he was made of a woman made under the law that we might receive the adoption of children Sin needed to be Expiated by the Son of God in our Nature before God would bestow his honour upon us Christ was to be our Brother before God could be our Father and to take a Mother upon Earth that we might have a Father in Heaven and to endure the Law 's Curse before we could be instated in the Blessing 3. It is necessary That we should be regenerated and born of God before it can be applied to us For this new Relation dependeth upon the New Birâ—h and none are Adopted but those that are Regenerated and renewed to the Image and Likeness of God Nominal Christians are Bastards and not Sons not illegitimate but degenerate Children The Relative Change goeth before the Real John 1.12 13. To as many as receive him to them gave he power to become the sons of God which are born not of blood nor of the will of the flesh nor of the will of man but of God And the next Foundation of this Relation is not our Being which we have from God as a Creator but our New Being which we have from him as our Father in Christ. As we are Men God is a Governor to us and we are his Subjects As we are New Men God is a Father to us and we are his Children 4. The Immediate issue of Regeneration is Faith John 1.12 To as many as received him to them gave he power to become the Sâ—ns of God even to as many as believe in his name Receiving Christ is an â—earty consent to take Christ to the ends for which God offereth him namely That he may be our Lord and Saviour that we depending upon the Merit of his Obedience and Sacrifice and assurance of his Covenant and Promise may obey his Laws and wait for our final Reward 5. The benefits occuring to us thereby I shall Instance in Three 1. The gift of the Spirit to be our Sanctifyer Guide and Comforter This is a gift which he giveth to none but his Children and which he giveth to all his Children A gift which suiteth with the greatness and love of our Father and absolutely necessary for us as Children God as a Creator giveth us our Natural Endowments but as a Father in Christ he giveth us his Spirit Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts If we have this high Priviledge of Adoption we have also the spirit of Adoption to reside and dwell in our hearts as our Sanctifyer Guide and Comforter as a Sanctifyer he doth first change our hearts and transform us into the Image of God in Christ 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into his image from glory to glory And Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and the renewing of the holy Ghost which he hath shed on us abundently through Jesus Christ our Saviour and so he maketh us Children but as Bees first frame their Cells and then dwell in them so he doth dwell in us that he may further sanctifie us restraining us from sin Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit do mortify the deeds of the body ye shall live And quickening us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit As a guide leading us into all Truth John 16.13 When the spirit of truth is come he shall guide us into all truth And regulating all the motions of the spiritual Life Rom. 8.14 As many as are led by the spirit especially our prayers Jude 20. Praying in the holy Ghost Rom. 8.26 We know not what we should pray for as we ought but the spirit maketh intercession for us As a Comforter confirming our present Interest and future hopes 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given us the earnest of his spirit Indeed the spirit is not so necessarily a Comforter as a Sanctifyer yet a Comforter he is and if not so explicitely and manifestly we may blame our selves This is Gods allowance and we deprive our selves of the benefit of it by our own folly 2. Such an allowance of Temporal Mercies as is convenient for us Matt. 6.32 For your heavenly father knoweth that ye have need of all these things A Christian hath Two things to relieve him against all his distrustful fears and cares Adoption and particular Providence he hath a Father in Heaven and his Father is not ignorant of his condition nor mindless of it and therefore tho he hath little or nothing in hand 't is enough that his Father keepeth the Purse for him whose care extendeth to all things and
a man may talk well from his convictions or a meer disciplinary knowledge but to do well there needeth a living principle of grace The Scriptures still set forth graces by their operations works or fruits For a dead sleepy habit is worth nothing The working Faith carryeth away the prize of justification Gal. 5.6 Honoureth Christ 2 Thes. 1.11 12. The labouring love is that which God will regard and reward Heb. 6.10 The lively hope is the fruit of regeneration 1 Pet. 1.5 That which sets a doing Acts 24.15 16. And Acts 26.7 8. Grace otherwise cannot appear in the view of Conscience The apples appear when the sap is not seen 't is the operative and lively graces that will discover themselves A man may think well or speak well but that grace which governeth his conversation sheweth its self God knoweth what is in man whether faith be sound in the first planting before any fruit appear But this Judgment is to proceed not only by the knowledge of the Judge but the evidence of our own Consciences the observation of others and what openly appeareth in our lives 2. How these works are considered with respect to our sentence and doom 1. Our actions are considered here with respect to the principle from whence they flow a renewed heart God doth not look to the bare work but to the spring and motives and ends Pro. 16.2 He weigheth the Spirits quo animo not only the matter and bulk of the action but with what Spirit and from what principle it is done Eph. 5.9 For the fruit of the Spirit is all goodness Righteousness and truth Whether we act from a principle of grace in the Heart A violent motion differeth from that which floweth from an inward principle Christ first giveth a disposition to obey before there is an actual sincere obedience And living in the Spirit goeth before walking in the Spirit Gal. 5.25 The principles are infused and then the action follows 'T is said John 3.21 He that doth truth cometh to the light That his deeds may be made manifest that they are wrought in God A Godly man cannot satisfy himself in some external conformity to the Law but he must know that the actions come from God from his Grace and Spirit in us and tend to him that is to his Glory and Honour and are directed according to his will a little outside holiness will not content Christ. 2. With respect to the state in which they are done A justified estate and a state of reconciliation to God for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19 I through the Law am dead to the Law that I might live unto God And Rom. 7.4 Marryed to Christ that I may bring forth fruit unto God The Children born before marriage are not legitimate 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness We ought to look to the Qualification of our persons that we be reconciled with God through Christ daily renewing our friendship with him by sorrow for sin by suing out our pardon and acceptance in the Mediatour The apostle doth not say how holy ought our conversation to be but what manner of persons ought we to be 3. They are considered with respect to their correspondency No man is judged by one Single act we cannot pass judgment upon our estate before God whether good or evil by a few particulars but by our way or the ordinary strain of our life and conversation and our course Rom. 8.1 Who walk not after the Flesh but after the Spirit A man may occasionally set his foot in a Path which he meaneth not to walk in God in reviewing his work considered every days work apart it was good and considered altogether Gen. 1.31 The whole frame and all very good all the work together was correspondent and all suitable to the rest in a due proportion so should we endeavour to imitate God that all our works every one of them and our whole course considered together may all appear to be good answerable to one another in order and proportion that our whole conversations may be a perfect frame of unblameable holiness There are some amongst men which do some things well to which their order and carriage is not suitable The difference between a godly mans work and an hypocrites lyeth in this an Hypocrites work is best considered apart a good mans works are best and most approved when they are laid together 4. These works are considered with respect to their Aim and Scope Phil. 1.11 12. That we may be sincere and without offence unto the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God As it is not the doing one good work or some few which will Qualify a man for the day of Judgment but being filled with the fruits of righteousness So 't is necessary also that our aim be every way as good as our action and Gods glory be propounded as our great scope An action in its self good and Lawful may be reckoned unto the worker as sin or duty as the end is and the scope which he propoundeth unto himself 5. That none of our actions are lost but stand upon record that we may hear of them another day and tend to increase the General sum whether good or evil An Impeniâ—ent man his account riseth Rom. 2.5 He treasureth up wrath against the day of wrath like Jehojadas chest the longer it stood the more Treasure was in it Sins that seem inconsiderable in themselves yet are the acts of one that hath sinned greatly before A cipher put to a Sum that is fixed increaseth it every drop helpeth to fill the Cup. So in the sincere Phil. 4.17 Fruit abounding to your account Every sincere action makes it abound more some actions are more inconsiderable than others yet if done for Christs sake shall be taken notice of though small in themselves Math. 10.42 And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple verily I say unto you he shall in no wise lose his reward 3. What room and place these works have with respect to punishment and reward There is a plain difference as appeareth Rom. 6.23 The wages of sin is death but the gift of God is eternal life The works of the wicked have a proper meritorious influence upon their ruine and destruction wicked men stand upon their own bottom and are lest to themselves we do evil of our own accord and by our own strength but the good we do is neither our own nor is it purely good Besides there is this difference between sin and obedience that the heinousness of sin is always aggravated and heightned by the proportion of its object but the merit and value of obedience is still lessened thereby sin and an offence is aggravated as
seemed to believe the coming of Christ and went forth to meet him 1. Therefore I shall shew you what they may do as to Faith I shall shew what the Grace is and how far they may go along with it The Scripture speaketh so much of Faith that we need to know what it is Faith in its peculiar respect works towards Christ and Heaven But take it in its general latitude 't is a firm and cordial assent to all such things that are revealed by God as revealed by him Let us explain this here is the Object things revealed by God as revealed by him then the Act 't is an assent the Adjuncts 't is a firm and cordial assent For the Object in this description I consider it materially and formally all things revealed by God whatsoever All things necessary to Salvation Faith apprehends them distinctly other things implicitely that is knows them in their general principle Few Christians know all the Doctrines contained in the Christian Religion but they believe them in the general But now things necessary to Salvation I must distinctly know them as those that are called Articles of the Creed the Lords Prayer the ten Commandments Faith is an Assent to and built upon a divine testimony without any other reason whether as to things past present or to come things past as the Creation of the World Heb. 11.3 By Faith we understand the Worlds were created by the Word of God If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him and not upon the discovery of it in the Word certainly 't is not Faith whatever it be for Faith assents to whatsoever is revealed by God So for things present that God sitteth in Heaven and Christ at his right hand Stephen saw it by Vision and Extasie but every Believer seeth it by Faith which is the evidence of things not seen as if with bodily eyes So for things to come as Christs coming to Judgment John saw it in the light of Prophesie Rev. 20.12 I saw the dead both small and great stand before God and they see it in the light of Scripture and the Promise so that you see the Objects of Faith are things revealed by God because revealed by him If a man should believe the Christian Religion upon Tradition or the current opinion where he liveth 't is not Faith but humane Credulity now the act of Faith 't is an assent not knowledge but acknowledgment the understanding hath a double act apprehension or dijudication it judgeth of the truth of things apprehended or apprehendeth the tenor of things and then judgeth of the truth of them they are not enlightned in a way of Faith that are only able to talk of Heavenly things but such as are perswaded of the truth of them And then mark the Adjuncts 't is a firm and Cordial assent 1. 'T is a firm assent and that excludeth many things from Faith as light Credulity Prov. 14.15 The simple believeth every word He that believeth every thing without search and serious advertency believeth nothing And it excludeth bare non-contradiction Many are thought to believe the Religion they live under because they do not question it These can no more be said to believe than Children are said to believe the Questions and Answers of the Catechism they have learned by rote True Faith knoweth the certainty of those things wherein they have been instructed Luk. 1.4 And then it excludeth Conjecture to be Faith which is a lighter inclination of the mind to a thing as probable it may be so yet there is a suspition to the contrary Nay it excludeth Opinion which goeth higher than Conjecture but cometh short of Faith Well now thus far many goe there may be an owning of the true Orthodox Religion only out of Custom Chance of Birth Education tradition of Ancestours they may talk much as Parrots repeat mens words by rote only There may be Convictions and Opinions about them they may be perswaded those things are true that are in the Word of God and yet no firm assent 2. But to come nearer yet the next Adjunct 't is a cordial and hearty assent such as engageth the Heart to Christ. We read in Scripture of believing with the Heart Rom. 10.9 and believing with all the Heart Acts 8.37 Truths are propounded to us in the Scripture not only as true but good things of great weight and moment as well as certain Believing is an hearty business now this cordial and hearty Assent excludeth Historical Faith and Temporary Faith First Historical Faith which rests in a naked speculation or a simple and naked assent to such things as are propounded in the Word of God This consisteth in a meer Speculation of the Mind without any change of the bent of the Will and Affections True Faith ever overcomes all contrary inclinations and motions so that Gods Interest may prevail above them Heb. 11.13 Being perswaded of them they embraced them Those who have a meer historical Faith are not excited to holy Living are rendred more knowing not better this is a real Faith in its kind Simon Magus did really believe by the preaching of Philip Acts 8.13 't was not counterfeit for 't is said he wondred And those in John 2.24 that believed in the Name of Christ but Christ would not commit himself to them for he knew all men And no question the Devils do really believe James 2. not only natural Truths but Gospel Truths I know thou art the holy one of God What a Confession is this out of the Devils mouth Therefore 't is a wrong to say that unregenerate men do not believe Because this being the main business in hand I will tell you why 't is called Historical Faith Not from the Object of it as if they only believed the Histories of the Scripture No they believe Promises Threatnings Doctrines Precepts Mysteries But 't is called Historical Faith from the manner wherewith 't is conversant about its Object As we read Histories in which we are no way concerned only for contemplation and Knowledge sake not to make a Party in their Broils or interpose in their quarrels so they rest in idle Speculations which betters not the Practice Well now this speculative assent they may have this Faith doth not only believe those things that are true but doth heartily and truely believe them Secondly There is besides this temporary Faith that is such an assent as is accompanyed with a sleight and insufficient touch upon the Heart called a taste Heb. 6.4 so that they do not only believe the Truths of the Gospel but are tickled with some delight and do in some measure find their Hearts drawn off from wordly lusts and practices but the Impression is not deep enough nor the Joy rooted enough to counterballance all temptations to the contrary They seem to have their hearts loosened from the World and to preferre Christ before the Creature as long
So that they do not truly and savingly believe such things who are not seriously and constantly diligent in the spiritual life I cannot say that an assent separate from practice is no Faith but 't is no saving Faith 't is such a Faith as the Devils may have who know there is a God and a Christ and a World to come they believe it and fear it So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts but while they improve it not and prepare not for their everlasting Estate their Faith is ineffectual to Salvation True Faith is tryed rather by Living than by Talking 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the truth is not in him There is a difference between an Untruth and a Lye now where the Actions do not correspond to the Profession that Profession is not only an Untruth but a Lye There is a denying in word as well as works Titus 1.16 Many Profess and believe as Christians but live as Atheists T is not notions but affections living rather than talking that will demonstrate true Faith Now the paucity of serious walkers sheweth the paucity of true Believers 2. In this Improvement there is an Appeal to Conscience for here is a question put to our own Hearts let Reason and Conscience speak After the serious consideration of the glory and terrour of Christs second coming what holiness and preparation is necessary on our part Surely the holiest upon Earth if they would put this question to their own hearts they would not be satisfied with that holiness which they had but would seek after more their desires would be strengthned their endeavours quickened their diligence doubled 'T is for want of self-communing that we are so dull and sluggish If men did oftner ask of themselves Reason would tell them that no slight thing will serve the turn But Truths are not improved First For want of a sound Belief Secondly For want of a serious Consideration Therefore in Scripture when any notable Truth is propounded and improved there are these Appeals to Conscience Heb. 2.3 How shall we escape if we neglect so great salvation and Rom. 8.31 What shall we say to these things 3. In this Appeal the qualification of our persons is first regarded and looked after For pray mark the question 't is not How holy ought our Conversations to be but What manner of persons The state of the person must be first regarded and then the course of our actions and conversations There are some persons at whose hands God will not accept a gift God had respect first to Abel and then to his Offering The state of the person is to be judged of according to the two great priviledges of Christianity Justification and Sanctification 1. That we be justified and reconciled to God through Christ that we daily renew friendship by the exercise of a godly sorrow for sin and a lively faith in Christ. 1 John 5.1 Whosoever believeth that Jesus is the Christ is born of God And 1 John 2.1 Little Children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous Others are not accepted with God 2. That we be sanctified or renewed by the Spirit Tit. 3.5 and so fitted and framed by this general Holiness for the particular duties we are called to A Bowl must be made round before it can run round The Instrument must be framed and strung and put in tune before it can make any melody the Tree must first be made good before we can expect any good fruit from it Mat. 12.33 Actions are holy by their rule a person is holy by his principle Therefore till there be a principle of Grace wrought in our hearts we are not such manner of persons as God will accept Nor are we fitted to perform him any service or to meet him at his coming 4. When our Persons are in frame we must look to the course of our Actions or walking For the tree is known by its fruit and a man by the course of his actions We do but imagine we have holiness within unless we manifest it in our outward conversation and will strive to shew our selves mindful and respectful of Gods commands at every turn Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord not only undefiled in the rule but undefiled in the way A sincere constant uniform obedience to Gods Law or a careful endeavour to approve our selves to God in all our wayes is the mark of true blessedness A man is judged by the tenour of his life not by one action 5. This holiness must be in all the parts of our Conversation In all holy conversation In our outward carriage and secret practice common affairs and religious duties In the duties of Gods immediate Worship and the duties of Relations towards Superiors Inferiors and Equals 1 Pet. 1.5 in every creek and turning of our lives there is no part of a Christian conversation but should savour of Holiness and Godliness His common and civil actions in adversity prosperity at home and abroad So Tit. 2.12 13. The grace of God which bringeth Salvation hath appeared to all men teaching us that denying all ungodliness we should live soberly righteously and godly in this present world Soberly as to our selves Righteously as to our Neighbour Godly as to God To rest in a partial practice of holiness will not become the expectation of Christs coming who will examine us upon every point of duty 6. Godliness is added to Holiness to increase the sense and signification There is some formal difference between these two Holiness signifieth the purity of our actions and Godliness the respect they have to God that He be eyed and aimed at in all that we do That all things should be done in and to the Lord or for his glory This should be the supream end of all our wayes and actions If we consider Grace as it provideth for the rectitude of our actions positively it is called Holiness If relatively with respect to our dedication to God 't is called Godliness Well then we should be such manner of persons not only in all holy conversation but Godliness We should stir up our selves to do more for God in the World and love him and fear him and honour him in all that we do 7. In both we should endeavour the highest pitch that possibly we can attain unto For 't is in the Original all holy conversations and godlinesses which doth not only imply the extention as we render it in all holy conversation and godliness but the intention and degree as well as all the parts and points of Godliness Those that have made most progress in Godliness should still aspire after higher degrees the more will our comfort be now and the more our glory
go rest and trouble themselves no further Alas they know not what belongeth to the spiritual Life for if they had true Grace they would see a need to keep it lively and growing they would find they could not keep what they had unless they did increase it the daily lapses make breaches upon it and Conscience would tell them how easily they lose many degrees and a sense of it and that every day they need serious humiliation and 't is a naughty Heart that can satisfie it self with the minimum quod sit a bare Competency without seeking after greater measures When men do things against their will they do not more than needs but Love hath an amplitude and largeness in it it thinks it can never do enough 2 VSE Is to excite us Phil. 2.13 14. Forgetting those things that are behind and reaching to the things that are before I press towards the mark of the high prize of God in Christ Jesus You have not answered your holy rule nor done things worthy of your blessed hope nor answerable to the great obligations laid upon you nor becoming the glorious Salvation which you expect if these things were well thought of you would see a need of making a speedy addition to your stock every day Oh then as to the internal habits of Grace we beseech you let your Love abound more and more Phil. 1.9 and as to the external acts of Obedience 1 Thes. 4.1 As ye have received of us how to walk and how to please God so you would abound more and more Let your Vessel be fuller and your Lamps burn brighter you owe God a thousand times more than ever yet you have payed him he hath both deserved and required more at your hand you cannot make out your Gospel qualification of sincerity unless there be a lamenting of defects and a striving after perfection Thirdly We come to the Advice and Counsel But go ye rather to them that sell and buy for your selves Go to them that sell that is goe where it may be had for selling and buying are put improperly for getting into our hand Emptum cedit in jus emptoris things are said to be bought when they are made ours as if we had paid a just price for them as Prov. 23.23 Buy the Truth and sell it not That is keep it and do not part with it so Isa. 55.1 Buy Wine and Milk and Revel 3.18 I Counsel thee to buy of me Gold Calvin is of Opinion Non admonitio est sed exprobratio and Austin before Non consulentium sed irridentium est ista Responsio 't is a Check and Rebuke to their negligence as if it were said Goe buy now if you can heretofore you had a time of buying which you neglected the Shops were open but now the opportunity is lost and so think it not a Counsel but a Rebuke You should have bought for your selves I rather think 't is an Advice directing them to the Remedy or the true Course that must be taken if we would get Oyl as appeareth by the practice of the foolish Virgins in the next Verse and if they used this Remedy too late it was their own folly 3 Doct. Those that would have Grace must have recourse to the Ordinances 1. Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again And you that attend upon hearing more shall be given to you with what measure ye mete that is a proper rule for Commerce between man and man and our Saviour urgeth it Math. 7.12 But 't is true also in Commerce between God and Man if you take heed how you hear and do what you hear that is seriously weigh that Divine and Heavenly Doctrine in your deep and ponderous thoughts if they would use such conscionable care to profit as was fit the Lord would recompense their diligence with an answerable blessing on the Soul Another place is 1 Thes. 5.19 20. Quench not the Spirit despise not Prophesying If you would not Quench the Spirit his Convictions Excitations and Counsels you must use the means they are instituted to this end and God instituteth nothing in vain they have a tendency to that end the formality of the Institution is a word of Command and a word of Promise 2. Christ hath sanctified Ordinances to this end Eph. 5.26 27. and John 17.8 Sanctifie them by thy Truth thy word is Truth 3 VSE If we would have the Graces of the Spirit begotten strengthened and increased in us let us use the Means Acts 17.11 Let us use them more conscionably and see that by every Converse with God we may get some new blessing from him SERMON VIII MATTH XXV v. 10. And while they went to buy the Bridegroom came and they that were ready went in with him to the Marriage and the Door was shut THree things are here remarkable 1. The coming of the Bridegroom while they went to buy 2. The Entering in or admission of those that were ready into the Marriage Chamber 3. The shutting of the Door to exclude the rest For the First of these their going to buy must be interpreted according to the scope of the Parable and so it signifieth their unreadiness and unpreparedness for Christs coming they were to seek of Grace when they had most need to use it In Parables things are said to be done in the day of Judgment which are done in order to or with respect unto that day not that men do go and buy Oyl then c. I might observe from hence 1. The certainty of Christs coming We heard before of a great expectation of his tarrying of the Cry raised now of his coming he really came at last but of that point before 2. Of the suddenness of His coming by way of surprize on the carnal World When the careless were little ready for him he came when they went to buy but of that in Verse the 13 th 3. I shall choose to speak now of the Quality in which he cometh he cometh as a Bridegroom 1 Doct. That the Lord Iesus Christ shall come to his People as a Bridegroom at his second coming Revel 19.7 9. Let us be glad and rejoice and give honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready And he saith unto me write Blessed are they that are called to the Marriage Supper of the Lamb. To evidence this unto you consider these Propositions 1. That between Christ and Believers there is a mutual Tye consent and obligation each to other which may be notably represented by the Marriage Covenant Psa. 45. and Isa. 45.5 and elsewhere There is a living Relation between Christ and them beyond what is between him and others a relation not only notional and imaginary but is really transacted between them as between two parties in the Marriage Covenant so Cant. 2.16 My Beloved is mine and I am his Both the parties are mutually
was upon Moses and gave it to the Seventy Elders As if what were given to his Assistance were taken from him and his Abilities were lessened with his Work whereas 't is only meant of the Communication of the same Graces 2. The Meaning is He that useth his Gifts well shall be amply rewarded so amply as if the Happiness which others expect should accrue to them and be put on their Account Thirdly The Reason of both in the 29 th Verse For unto every one that hath shall be given That these Expressions are proverbial is out of question with the Learned Habenti dabitur is an Expression verified in all Ages and in all Countries The Rich have many Friends and he that hath much shall have more every one will be presenting them and they have great Advantages of laying out themselves and improving themselves more than others have So on the contrary side by the neglect of others and their own incapacity to improve themselves poor Men commonly grow poorer Upon this occasion were the words first used which our Saviour is pleased to translate and apply to his own purpose The Sense of the Words as they lie here will be known by taking this copulate Axiome and Proposition apart The first Branch speaketh of Gain the second of Loss 1. Branch Vnto every one that hath shall be given and he shall have abundance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the Possession of a thing but the Use which is the end of Possession and so he that hath is he that hath to purpose that occupieth and trafficketh with his Grace or Gift received with that care and diligence that belongeth to so great a Treasure and Trust To him shall be given he shall increase his Stock and accordingly the Comfort Benefit and Reward that belongeth to it Yea it follows He shall have abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a single Abundance but a continual Increase even unto Perfection an Increase of Gifts Graces and Rewards The summ is To him that useth and improveth God's Grace shall by degrees be given so much as that at last he shall have all abundance 2. Branch of this copulate Axiome is From him that hath not shall be taken away even that which he hath As he that had one Talent but had it not for his Master's Use is counted and reckoned as though he had none We have not what we have if we use it not well as we say of a covetous Man Avaro tam deest quod habet quà m quod non habet 'T is as if we had it not idle Gifts and Habits lie dead and useless In Luke 't is Chap. 8.18 And from whomsoever hath not shall be taken that which he seemeth to have He maketh no use of his Gifts but lets them lie idle as if he had not had them Of Grace and Righteousness the Proposition holdeth most true of Reprobates their Grace and Righteousness is but a Pretension of other Gifts which they have they have them not for use for the Lord's Service and so in effect they have them not Therefore they shall be taken from them that is they lose their Reward Ezek. 33.13 If he trust in his Righteousness and commit Iniquity all his Righteousness shall not be remembred 2 John 8. Look to your selves that we lose not those things which we have wrought but that we receive a full Reward Gal. 3.4 Have you suffered so many things in vain If it be yet in vain Men may suffer many things for the Truth who afterward make foul Defection from it but all is vain lost and to no purpose as to any thing that can be expected from God The Nazarite was to begin again if he had defiled himself in the dayes of his Separation Numb 6.12 Thus for their putative Righteousness for other common Gifts which they really have they shall be deprived of all the real Benefit which otherwise they might have had if they had laid them out for the Glory of God their own Salvation and the good of their Neighbours Doct. That all the good Gifts which God hath bestowed upon men increase by good use but wither and are lost by Negligence For this is the summe of Christs Sentence and Reason Now that I may speak distinctly of the point I must say something as to the Increase and something as to the Loss 1. For the Increase To him that hath shall be given and he shall have more abundantly I shall deliver my sense of it in these Propositions First That diligence is the means and Gods Blessing is the cause of all increase and both must be regarded or else we profit nothing we cannot expect Gods Blessing while we sit idle and 't is a wrong to Grace to trust meerly to endeavours or without looking up to God 'T is said in Pro. 10.4 He becometh poor that dealeth with a slack hand but the diligent hand maketh rich That is that 's the Means for Verse 22. 't is said The Blessing of the Lord maketh rich That is the Blessing of the Lord upon the use of Means God hath ordered it so in his Providence that diligence should be alwayes fruitful and profitable both in a way of Nature and Grace That the Joy of the Harvest should recompense the Pains and Patience of the diligent Husbandman and that the Field of the Sluggard should be overgrown with Thorns Iron by handling weareth brighter and brighter but by standing still or being let alone it contracteth rust by which 't is darkened and eaten out Take away Use and Exercise and Wisdom turneth into Folly and Learning into Ignorance Health into Sickness Riches into Poverty Strength of Body and Mind are both gotten by Use he that useth his Talent with fidelity and sedulity shall increase in it but such as are idle and negligent shall grow worse and worse God doth plentifully recompenese the diligence and fidelity of his Servants he that maketh use of any degree of Grace and Knowledge shall have more given him by exercising what he hath he doth still increase it Whereas on the contrary remiss acts weaken habits as well as contrary acts this is a common truth evident by daily Experience but then Gods Blessing must not be excluded God would have us labour rather to keep us doing than that he needeth our help He that made the world without us can preserve it without us as he that planted the Garden of Eden could have preserved it without mans dressing yet we read that when he had furnished the Garden of Eden with all delights God took the man and put him into it to dress it and to keep it Gen. 2.15 that is to use Husbandry about it that by sowing setting pruning and watering he might preserve those Fruits wherewith God had furnished that pleasant Garden and to bestow his pains upon that whereof he was to receive the benefit and that by busying himself about the Creatures he might the better
sought thy Precepts I am thine Lord I would not be my own unless I be thine As those who being denied Protection by the Romans offered up themselves and their whole Estate to them Si nostra tueri non vultis at vestra defendetis quicquid passuri sumus dedititii vestri patiantur c. SERMON III. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent HEre our Lord declareth the Way Means and Order how he would give Eternal Life to the Elect and so it is added as an Amplification of the former Argument The words must be expounded by a Metonymy Such kind of Predications are frequent in Scripture John 3.19 This is the Condemnation c. that is the Cause of it Sometimes it signifies the outward Means John 12.50 His Commandment is Life Everlasting that is his Word is the most assured Means of it Sometimes the principal Cause Jesus Christ is the true God and Eternal Life 1 John 5.20 that is the Author of it This is Life Eternal Some understand these words formally as if they were a Description of Eternal Life which consisteth in a sight of God But I suppose it rather layeth down the Way and Means and sheweth rather what is the Beginning and Original of Eternal Life than the Formality and Essence of it It is not in this Eternal Life consisteth but by this Means it is gotten and obtained 1. Partly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is proper to the Light of Faith and so it is used Vers. 7. They have known that all things whatsoever thou hast given me are of thee and Vers. 8. They have known surely that I came out from thee Vision is proper to the light of Glory it is more usually exprest by seeing than knowing vers 24. Father I will that they also whom thou hast given me be with me where I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may behold my Glory 2. Christ is proving the Reason that unless he were glorified he could not bestow Eternal Life for there could be no Knowledg without his Ascension into Heaven and effusion of the Gifts of the holy Ghost and so by consequence no Eternal Life so that the words must be explained This is Life Eternal that is this is the way to Life Eternal or Life Eternal begun and in the Root and Foundation That they may know thee That must be understood by way of Apposition This is Life Eternal to know thee and Knowledg is here put for Faith or Saving-Knowledg It is a known Rule that words of Knowledg do imply â—â—itable Affections as 1 Thess. 5.12 We beseech you to know them which labour among you that is reverence them Or more clearly to the present Case 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Liâ—r and the Truth is not in him Our Saviour understandeth not naked and unactive Speculations concerning God and Christ or a naked Map or Model of Divine Truths Bare Knowledg cannot be sufficient to Salvation but a lively and effectual Light Faith is intended as is clear by the mention of the double Object God and Christ He that knoweth God in Christ knoweth him for his reconciled Father and so leaneth on him And affections and Motions of Grace are intended for it must be such a knowledg of God as discerneth him to be the chiefest Good and only Happiness They know not God that do not chuse him for their Portion They that know thy Name will put their Trust in thee Psalm 9.10 Again suitable Practice and Conversation is implied for surely St. John knew Christ's meaning 1 John 2.3 Hereby we do know that we know him if we keep his Commandments So that in Knowledg all the genuine Effects of it are included Assent Affiance Practice Choice necessary respect to God and Christ. Literal Instruction is not enough to Eternal Life A Carnal Man may know much of God and Christ and yet be miserable In point of the Object I know no difference between godly and carnal Persons all the difference is in the force and efficacy as fair Water and strong Water differ not in Colour but only in Strength and Operation I confess in Matters Evangelical Nature is most blind but by reason of common Gifts they may have a great proportion of Knowledg as to the Letter more than many of God's Children But of this elsewhere The only true God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much ado there hath been about this Clause I shall endeavour to bring all to a short decision The Doubt is How can the Father be said to be the only true God since the Spirit and the Son do also communicate in the Divine Essence 1. Some to salve the matter invert the order of the words thus To know thee and Jesus Christ whom thou hast sent to be the only true God But if the construction would bear it what provision is there then made for the God-head of the Holy Spirit which is also a fundamental Article 2. Some say that the Father is not to be taken strictly and personally for the First Person but essentially for the whole God-head But this seemeth not so plausible an Answer for then Christ must pray to himself He prayeth here as God-man and all along to the Father For my part I think the Expression is used for a two-fold Reason 1. To exclude the Idols and false Gods 2. To note the Order and Oeconomy of Salvation 1. To exclude the Idols of the Gentiles foreign and false Gods such as are extra-essential to the Father and to note That that God-head is only true that is in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee the only thee the true God The Son and the Holy Ghost are not excluded who are of the same Essence with the Father Christ and the Spirit are true God not without but in the Father John 10.30 I and my Father are One. John 14.30 I am in the Father and the Father in me not divided in Essence though distinguished in Personality Such kind of expressions are 〈◊〉 in the Scriptures when any of the Persons are spoken of singly as Rom. 9.5 â—â—ere Christ is said to be God over all blessed for ever And more expresly he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only true God 1 John 5.20 by which neither the Father nor the Spirit are excluded from the Godhead Many such exclusive Particles there are in Scripture which must be expounded by the Analogy of Faith as Mat. 11.27 None knoweth the Son but the Father neither knoweth any Man the Father but the Son where the Spirit is not excluded who searcheth the depths of God 1 Cor. 2.10 One Person of the Trinity doth not exclude the rest So see Isa. 43.11 I even I am the Lord and besides me there is no Saviour Which is applied to Christ Acts 4.12 Neither is
those that have only a washy weak Knowledg not a living Light and Knowledg that is rooted in their own Hearts they talk like Parrots like the Moon they are dark themselves though from others they shine to others like Vintners that keep Wine not for use but for sale The Cellar may be better stored but it is for others 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledg of our Lord Jesus Christ. It is a disparagement to know Christ and never be the better for him These are like the Noble-man of Samaria that saw the plenty of Samaria but could not taste of it Surely there are not greater Atheists in the World than Carnal Scholars that have a great deal of Light but no Grace It is sad to hear of such a Christ and feel nothing John 17.17 Sanctify them through thy Truth thy Word is Truth They who are able to understand the Word but to no purpose must needs doubt of the Truth of it Vse 2. To press Christians to grow in Knowledg that they may enter upon Eternal Life by degrees Hos. 6.3 Follow on to know the Lord. There is a growth in Knowledg as well as Grace it is not so sensible in the very increase and progress as that of Grace is because growth in Grace is always cum luctû with some strife but the Work upon the Understanding is more still and silent Draw away the Curtain and the Light cometh in and our Ignorance vanisheth silently and without such strife as goeth to the taming of Lusts and vile Affections yet afterwards it is sensible that we have grown Ye were Darkness but now are ye Light in the Lord Ephes. 5.8 as a Plant increaseth in length and stature though we do not see the Progress We read of Jesus Christ that he grew in Knowledg we do not read that he grew in Grace he received the Spirit without measure and nothing could be added to the perfection of his Innocence yet it is said Luke 2.40 The Child grew and Vers. 52. Jesus increased in Wisdom and in Stature and in favour with God and Man The Godhead made out it self to him by degrees Oh let us increase It is notable that Moses his first Request to God was Tell me thy Name and afterward shew me thy Glory a more full manifestation of God We should not always keep to our Milk our Infant-Notions and Apprehensions but go on to a greater Increase it much advanceth your Spiritual Life and will be an advantage to your Eternal Life They have the highest Visions of God hereafter that know most of him here upon Earth they are Vessels of a larger capacity and though all be perfect yet with a difference Now for Means and Directions take these 1. Wait upon the preaching of the Word God appointed it and hath given Gifts to the Church for this end and purpose We should quicken one another Isa. 2.3 Come and let us go up to the House of the Lord and he will teach us his Ways God's Grace is given in his own way When Men neglect and despise God's solemn Institutions they either grow brutish or fanatical as we see by daily experience Light as well as Flame is kept in by the breath of Preaching By long attention you grow skilful in the Word of Righteousness Men that despise the Word may be more full of Crotchets and Curiosities but that Light is Darkness It is disputed which is the sense of Learning Hearing or Seeing By the Eye we see things but must by reason of innate Ignorance be taught how to judg of them 2. You must read the Word with diligence That is every Man's Work that hath a Soul to be saved They that busy themselves in other Books will not have such lively Impressions Psal. 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night that must be our Exercise not Play-Books Stories and idle Sonnets How many Sacrilegious Hours do many spend this way Castae deliciae meae sunt scripturae tuae Aug. Nay good Books should not keep from the Scriptures Luther in Gen. cap. 19. saith Ego odi libros meos saepe opto eos interire ne morentur lectores abducant a lectione ipsius scripturae We should go to the Fountain 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation We put a disparagement upon the Word when we savour and relish Humane Writings though never so good and excellent better than the Word of God it self This is the standing Rule by which all Doctrines must be confirmed and you do not know what sweet fresh and savory Thoughts the Spirit of God may stir up in your own Minds for Word-representations are not so taking as our own inward Thoughts and Discourses these like a draught of Wine from the Tap are more fresh and lively It is necessary as I said before to wait upon Preaching to hear what others can say out of the Scriptures but it is good to read too that we may preach to our selves Every Man is fittest to commune with his own Heart and that Conviction which doth immediately arise out of the Word is more prevalent A Man can be angry with any Preacher but Conscience In another when a Matter is expressed to our Case we are apt to suspect the mixture of Passion and private Aims but read thy self and what thoughts are stirred up upon thy reading will be most advantagious to thee Besides those that are studious of the Word have this sensible advantage that they have the Promises the Doctrines the Examples of the Word more familiar and ready with them upon all Cases It is said of one that he was a living Bible and a walking Library 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Christian is a walking Concordance And whereas other Christians are weak unsetled in Comfort or Opinion these have always Scriptures ready And let me tell you in the whole Work of Grace you will find no Weapon so effectual as the Sword of the Spirit as Scriptures readily and seasonably urged Therefore no diligence here is too much if you would not be barren and sapless in Discourse with others if you would not be weak and comfortless in your self read the Scriptures that you may bring sic scriptum est upon every Temptation and urge the solid grounds of our Comfort I speak the more in so plain a Point because I would make Men more conscionable both in their Closets and Families in this Point that they may not only have recourse to learned Helps and Books of an humane Original but to the Word it self 3. The Scriptures must be read with Prayer We must plow with God's Heifer if we would understand his Riddle we must beg the Spirit 's help The Spirit is the best Interpreter bene
to know thee the only true God and Jesus Christ whom thou best sent The Heathens had many Moral Vertues but unless God did reveal himself to them by extraordinary ways which we cannot judg of all their priviledg was ut mìtiùs ardeant their Works being but splendida peccata If any now may be saved without Christ Christ is dead in vain and we may want the whole Gospel and yet be safe the Philosophy of Aristotle and Seneca would be the Way and Power of God unto Salvation as well as the Gospel We must have a care left by going about to make them Christians we make our selves Heathens Vse 2. Let us bless God for the Gospel that revealeth God and Christ. Many Nations are spilt on the World without any Knowledg of God and Christ and are as Sheep whom no Man taketh up blessed be God for our Privileges When we look to the Hole of the Pit from whence we were digged we shall find our selves as barbarous as others Portenta diabolica penè Aegyptiaca Numina vincentia saith Gildas of our Idols God threatneth Israel Hos. 2.3 I will strip her naked and set her as in the day that she was born If we should despise the Gospel abuse the Messengers of it God will return us to our old Barbarism and we that were so shy of letting in Popery should usher in Atheism When the Professors of the Gospel were banished Cambridg and Peter Martyr heard the Sacring Bell he said There is the Gospel's Passing-Bell It would be sad if we should hear such a sound The Ministry I may speak it without arogancy are the only visible Party that uphold the Life of Religion in the Land the Lord knows what may be the sad Fruits of their Suppression if either these Lights should be extinguished by Violence or be starved for want of Oil Methinks our Message should make our Feet beautiful We preach God and Christ If we be a little earnest for the Faith of the Saints remember it is for the good of your Souls it cannot be Zeal for our Interests for this is the way to endanger them bear with us it is in a Case of Salvation or Damnation If we be besides our selves it is for Christ 2 Cor. 5.13 If we seem to hazard all many Nations to whom God hath denied the Mercy would welcome it with all Thanksgiving when God hath opened a Door of Hope to the Indians it may be it will be more precious Vse 3. Study God in Jesus Christ. This is the most glorious Subject of Contemplation there we may find him infinitely just and yet merciful pardoning Sinners yet salving the Authority of this Law there we may see God and Man in one Person and the Beams of Divine Majesty allayed by the Vail of Humane Nature in the Godhead of Christ we may see his Power in his Humane Nature his Love and Condescension He is our Lord and yet our Brother a Man and yet God's Fellow and Equal Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow saith the Lord of Hosts He would have a Mother on Earth that we might have a Father in Heaven our Relation and Alliance to Heaven groweth by him In Christ only can we look upon God as a Father Deum absolutum debent omnes fugere qui non volunt perire otherwise we shall perish and be overwhelmed with despair Again Non solum periculosum est sed etiam horribile de De◠extra Christum cogitare In Trials and Temptations it is dangerous to think of God alone to consider him out of Christ but here infinite Majesty condescendeth to converse with you The Indian Gymnosophists would lie on their Backs and gaze on the Sun all day Oh how should we by the deliberate Gaze of Faith reflect upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.16 this glorious Mystery fit for Angels to look into Only get an Interest in it or else it will be more cold and comfortless thy God and thy Christ that is another thing when thou canst own God as thy Father and Christ as thy Brother Luther saith Deus magis cognoscitur in praedicamento Relationis quà m in praedicamento Substantiae To know God in relation to us is far sweeter than to be able curiously to discourse of his Essence John 14.20 At that day ye shall know that I am in my Father and you in me and I in you When we know God in Christ and Christ in us this is to know him indeed not only be hear-say but acquaintance to know him so as to love him and enjoy him Vse 4. To press us to seek Salvation in no other but in God through Christ. Come to Christ you are in need of Salvation and there is no other way Acts 4.12 Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved Christ is an Alsufficient Saviour able to save unto the uttermost all that come unto God through him Heb. 7.25 a Plaster broad enough for every Sore do you cast your selves upon him see if he will refuse you John 6.37 He that cometh unto me I will in no wise cast off Now I shall come to the Particulars that are to be known concerning God and Christ. First Concerning God Doct. 1. That there is a God This is the Supream Truth and first to be known Heb. 11.6 They that come to God must believe that he is The discussion is not needless Though it be impossible to deface those Impressions of the Deity which are engraven upon our Hearts yet the drift of our Desires and Thoughts goeth this way as if there were no God Psal. 10.4 The Wicked through the pride of his Countenance will not seek after God God is not in all his Thoughts All his Thoughts are there is no God Psal. 14.1 The Fool hath said in his Heart There is no God Though he durst not speak it out yet he saith it in his Heart he entertaineth some such suspicious Thoughts and Desires about this Matter Those that are guilty of Treason would fain destroy the Court-Rolls so carnal Men would destroy all Memorials of God Yea many of the Children of God feel this Temptation Is there a God It will be not lost labour to answer the Inquiry I shall pitch upon such Arguments as are every Man's Mony 1. God is evidenced by his Works 1. Of Creation The World is a great Book and Volume the Creatures are Letters the most Excellent are Capital Letters If you cannot read the Beasts will teach you Job 12.7 8. Ask now the Beasts and they will teach thee and the Fowls of the Air and they shall tell thee Or speak to the Earth and it shall teach thee and the Fishes of the Sea shall declare unto thee Who knoweth not in all these that the Hand of the Lord hath wrought this The mute Fishes that can hardly make any sound
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
Brethren take heed of Gods of Man's making He is as much an Idolater that preferreth his Wealth to Obedience his Pleasures before God's Service as he that falleth down to a Stock It would be sad if on your Death-Beds God should turn you back as he did the Israelites in their distress Judges 10.14 Go and cry to the Gods whom ye have chosen let them deliver you in the time of your Tribulation Go to your Wealth to your Pleasures 2. If God be but One worship him with an intire Heart The Story goeth that the Senate hearing of the Miracles in Judea decreed Divine Worship to Christ but Tiberius the Emperor crossed it when he heard that he would be worshipped alone God is but one our Hearts should close with him as an All sufficient Portion There is enough in one The Scripture speaks of believing with all the Heart Other Comforts and Confidences must be disclaimed Sometimes Carnal Persons set their Hearts upon other Comforts Christ is not their whole Delight they would have Christ for their Consciences and the World for their Hearts Christ in an extremity but their Affections go out to other things Sometimes they will have other Confidences they would trust Christ for their Eternal Salvation to salve Conscience but the World ingrosses their Care as if they were to shift for themselves in temporal things and be Masters of their own Fortunes as it appeareth when temporal Supplies fail when visible Supplies are absent then they despair It is a meer mistake and folly to think it is easier to trust Christ for Pardon of Sins and Eternal Life than for daily Bread as Christ said Mark 2.9 Whether is easier to say Thy Sins are forgiven thee or to say Arise take up thy Bed and Walk The truth is Temporal Wants are more pressing and urging than Spiritual and Men are careless in the business of their Souls Doct. 3. The next Proposition is That this God is One in three Persons This also is collected from the Text. To know thee that is the Father with all the Coessential Persons They are undivided in Essence though distinguished in Personality Take a place of Scripture 1 John 5.7 There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one Let me a little open the Doctrine of the Trinity by some short Observations This is a Mystery proper to the Scriptures Other Truths are revealed in Nature but this is a Treasure peculiar to the Church There are some Passages in Heathens that seem to look this way as Plato speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind Word and Spirit And Trismegistus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but these were either some general Notions received by Tradition from the Jews and by them misunderstood for they dream'd of three distinct separate Essences or else Passages foisted into their Writings by the fraud and fallacy of some Christians who counted it a piece of their Zeal to lye for God It is not likely that God would give the Heathens a more clear Revelation of these Mysteries than he did to his own People the Church of the Jews We find it but sparingly revealed in the Old Testament though I might bring many places where it is sufficiently hinted but more distinctly in the New after the visible and sensible discovery of the three Persons at Christ's Baptism Mat. 3.17 The Spirit of God descended like a Dove and lighted upon him and lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased Voce Pater Natus Corpore Numen Ave. The whole Trinity were present at that Solemnity Some Darkness there is still upon the face of this Deep we shall have more perfect knowledg of it in the Heavens John 14.20 At that day ye shall know that I am in my Father and you in me and I in you Trinity in Unity and Unity in Trinity still troubleth the present weakness of Reason but when we shall see God face to face our Knowledg shall be more satisfactory and compleat For the present we must come to this Truth with a sober mind and adore it with a humble Piety lest we puzzle Faith while we would satisfy and inform Reason There are many words which the Church hath used in the explication of this Mystery as Vnity Trinity Essence Person Consubstantial which though they be not all found in the Scriptures yet they are the best that we can use in so deep a Matter and serve to prevent the Errors and Mistakes of those who would either multiply the Essence or abolish the Persons Some Terms must be used and these are the safest They be Three and yet One and the most commodious way to solve it to our Understandings is One in Essence and Three Persons for there being Three in the Divine Essence the Father the Word and the Spirit each having the whole Divine Essence and yet the Essence undivided there must be some words to express the Mystery God being One cannot be divided in Nature and Being and there being Three every One having the whole Godhead in himself distinguished by peculiar relative Properties what term shall we use Three ways of Existence there are in the Nature of God because of those three real Relations Paternity Filiation and Procession One they are and distinct they are really There is and must be a distinction for the Essence and particular way of Existence do differ Whatever is said of the Essence is true of every Person God is Infinite Eternal Incomprehensible so is the Father Son and Spirit But now whatever is said of the Existence as Existence cannot be said of the Essence every one that is God is not Father Son and Holy Ghost I say then there being a distinction between the Nature and particular Existences there must be some Terms to express it The Greek Church in the Nicene Council some 360 Years after Christ worded it thus The Occasion was this some Hereticks said If Christ be God of the same Substance and Being with the Father then when Christ was Incarnate the Father was Incarnate also No say the Orthodox though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substance or Essence be the same it is not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Subsistence in the Godhead and then began the publick and received Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Nature or Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the several manners of Existence And the determination of the Church was that these were the fittest Terms to explicate this Mystery Not but that these words were used before in this Matter as may appear out of divers Authors that lived and wrote before that famous Nicene Council but they were not so accurately distinguished nor so publickly received And indeed though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence be not in Scripture yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is There is ground for
of the same Nature with them that sinned 4. It implieth the Quality of Christ's Office he is the Messenger of Heaven and therefore called the Angel of the Covenant Mal. 3.1 He is sent by God after lost Sinners He is called the Apostle and High Priest of our Profession Heb. 3.1 God sendeth out a Messenger to bring Sinners to himself as Wisdom sent out her Maids but Christ is the chief Messenger and Apostle And mark he is called there not only the Apostle but High Priest partly to shew that in all Ages of the Church Christ is the chief Officer therefore the highest Calling both in the Jewish and Christian Church is ascribed to him but chiefly to shew that Christ as he is the Ambassador to treat with us from God so the High Priest to treat with God and appease his Wrath for us Christ is the Messenger that goeth from Party to Party if he had not been sent to us we should neither know God nor enjoy him he came from God to Men that he might bring Men to God There was no knowing of the Father without him Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and â—e to whomsoever the Son shall reveal him There is no coming to the Father without him John 14.6 I am the Way the Truth and the Life no Man cometh to the Father but by me He came from Heaven on purpose to shew us the Way and to remove all Obstacles This is Christ's Office 5. It implieth the Authority of his Office Jesus Christ had a lawful Call He was designed in the Council of the Trinity his Holiness Miracles and Divine Power are his Commission Him hath God the Father sealed John 6.27 As every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent Christ is the Plenipotentiary of Heaven he hath his Commission under the Seal of Heaven all is valid that he doth in the Father's Name he hath authorized the Redeemer Which is not only for the Comfort of our Faith Christ entred upon his Calling by Authority which I shall improve by and by but for moral Instruction to look to our Mission Christ came not till he was sent It is not good to cast our selves upon Offices and Places without a lawful Call and Designation of God In Ordinary Functions Education and Abilities are Call enough and there we must keep It is a tempting of Providence to think God will bless us out of our way A desire of change usually proceedeth from Disdain or Distrust or a thirst of Gain all which are sinful But now in higher Callings there must be a solemn Mission Rom. 10.15 How shall they preach except they be sent they must be authorized by God the Rules he hath left in the Church Our Lord Jesus Christ did not glorify himself by Intrusion He had a Patent from the Council of the Trinity indited by the Father accepted by himself and sealed by the Holy Ghost Vse It sheweth three Things 1. The Love of God Here are many Circumstances to heighten it in your Thoughts that he would not trust an Angel with your Salvation but send his Son he is to come in Person 1 John 4.10 Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too near and too dear for us Usually Man's Love descendeth and all his Happiness is laid up in his Children Again God had no Reasons he was moved by his own Goodness he had Reasons to the contrary we were Enemies but he sent his Son for Enemies Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son c. What was his Son sent for not to treat with us in Majesty but to take our Nature to be substituted into our Room and Place Oh praise the Father Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in heavenly Places in Christ. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort 2. Christ's Condescension He submitteth to be sent Psal. 40.7 8. Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart We could never have asked so much as God hath given He would not only borrow our Tongue to speak to us but our Bowels to mourn for us and our Bodies to die for us He layeth aside his Majesty and taketh on himself the condition of a Servant It is irksome to us to go back ten degrees in Pomp or Pleasure upon just and convenient Reasons Oh the wonderful self-denial of Christ he laid aside the Majesty of God and submitted to the greatest Abasement and Suffering 3. The value of Souls and Spiritual Privileges If we despise them we put an Affront upon the Wisdom of Heaven and undervalue Christ's Purchase Freedom from Sin Justification Holiness they are the only things Christ was sent from Heaven to purchase them Gold and Silver would not buy them Mony is not currant in Heaven though it doth all things in the World 1 Pet. 1.18 We are not redeemed with corruptible things as Silver and Gold from our vain Conversations but with the precious Blood of the Son of God as of a Lamb without spot and blemish Christ must come from Heaven and take a Body and shed his Blood Scourge your Hearts with that Question Heb. 2.3 How shall we escape if we neglect so great Salvation Sure we should be more serious and think that worthy of our best Endeavours and greatest Earnestness which Christ thought worthy a Journey from Heaven and all the pains and shame he suffered Secondly The next thing in the Text is That he is Jesus Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins It is there interpreted to signify a Saviour an Angel himself is the Expositor so here Christ is sent to be a Saviour that is a principal Object of Faith to look upon Christ as the Saviour of the World A Saviour properly is one that delivereth from Evil Now Christ doth not only deliver us from Evil from Sin the Wrath of God the Accusations of the Law and Eternal Death but positively he giveth us Grace and Righteousness and Eternal Life He is a Saviour to defend us and a Saviour to bless us Psal. 84.11 The Lord God is a Sun and a Shield he will give Grace and Glory and no good thing will he withhold from them that walk uprightly The Mercies of the Covenant are Privative and Positive Many enter into a League that they will not hurt one another but God is in Covenant with us to bless us If Christ had only procured some place for us
sent From Christ's suing for Glory upon this Argument I might note That we may plead Promises God saith Put me in remembrance There is difference between a Plea and a Challenge Hypocrites challenge God upon the Merit of their Works Believers humbly urge him with his own Promises Not as if God did need excitement to make good his Word but we need grounds of Hope and Confidence Again Because Christ asketh nothing but what God will give I might observe That when we have done our Work we may expect our portion of Glory But I rather come to the particular discussion of the Words The words may be considered in a Mediatory or in a Moral Sence In a Mediatory sence so they are proper to Christ he prayed to the Father that thy Son may glorify thee Vers. 1. Now he saith I have glorified thee meaning in the days of his Flesh. By a Moral Accommodation they may be applied to every Christian every Christian should say as Christ I have glorified thee on the Earth I have finished the Work which thou gavest me to do First And which is most proper Let us consider them in the Mystical and Mediatory sense The first Phrase is I have glorified thee Christ glorified God many ways by his Person as being the express Image of his Father's Glory Heb. 1.3 By his Life and perfect Obedience John 8.46 Which of you convinceth me of Sin And Vers. 49. I have not a Devil but I honour my Father By discovering his Mercy John 1.14 We beheld his Glory the Glory as of the only begotten of the Father full of Grace and Truth By his Miracles then the sick of the Palsy was cured it is said the multitude glorified God Mat. 9.8 Mark 15.31 at other Miracles they glorified the God of Israel Mark 2.12 So his Passion exceedingly glorified God's Justice In his Doctrine by discovering his glorious Essence and the Purity of his Worship The System of Divinity was much perfected and advanced by the coming of Christ. Doct. That God was much glorified in Christ. God was much glorified in the Creation of the World Psal. 19.1 The Heavens declare the Glory of the Lord and the Firmament sheweth his handy-work The Fabrick of the whole World especially of the Heavens declares his Goodness Wisdom and Power His Goodness in communicating Being to all Creatures Life and Motion to some His Wisdom in making the Creatures so various and so excellent in their general kinds His Power in educing all things out of the Womb of Mother Nothing God was glorified in his Providences especially in the great Deliverances of the Church from Egypt and from the North but mostly in Christ Redemption being the most noble Work with which he was ever acquainted It is notable that the Spirit of God in Scripture often varieth the Expression at first it was Blessed be God that made Heaven and Earth then I am the God that brought thee out of the Land of Egypt then it is Jer. 16.14 15. It shall no more be said The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth that brought up the Children of Israel from the Land of the North then it is Blessed be the God and Father of our Lord Jesus Christ Ephes. 1.3 In Creation the Wisdom Goodness and Power of God appeared there was no need of other Attributes In Providence the Justice Mercy and Truth of God appears but these in Christ in a more raised degree In Creation the Object was pure Nothing as there was no help so no hindrance but now in Redemption Sin hinders so that here is shown not only Goodness but Mercy In Creation we deserve nothing now we deserve the contrary There was more Wisdom seen in our Redemption The Quarrel taken up between Justice and Mercy Mercy would pity and Justice could not spare In Redemption there is more Power in Creation Man is taken out of the Earth in Redemption out of Hell God's Justice opposed Redemption Christ must be sent to satisfy Justice and the Spirit sent to take away Unbelief God made all with a Word he saved all with a Plot of Grace In Creation Man was made like God in Redemption God is made like Man No Deliverance like this Babylon was nothing to Hell and the Brick-kilns of Egypt to the Lake that burneth with Fire and Brimstone When God delivered his People out of Babylon he had to do with Creatures when he delivered them from the Wrath to come he had to do with Himself Justice put in high Demands against the compassions of Mercy his own Son must die with the Wrath of God and his own Spirit must be grieved in wrestling with the Denials of Men. Instead of our own Obedience we have the Merit of Christ. Oh here are depths of Mystery and Wonder Vse God loseth no honour by Christ. God hath more Glory and we have larger Demesnes of Comfort and Grace to live upon All Parties are satisfied we have a better Portion Adam had Paradise we have Heaven God hath more Glory the Creatures are more acquainted with the infiniteness of Mercy Power and Wisdom Innocence continued had been a great benefit but now it is more gracious and free and it is not the greatness of a Benefit that worketh on Gratitude so much as the graciousness and freeness of it Our Heaven costeth a greater price and it is not given to God's Friends but those that were once his Enemies On Earth This Phrase signifieth that Christ did not increase God's Essential Glory for that is uncapable of any addition his Nature is infinite and cannot be made more glorious and excellent but only that Christ manifested his Glory more fully to the World Observe Christ came down from Heaven to make Men glorify God We had Lesson enough before us in Creation and Providence but Men were stupid Things to which we are accustomed do not work upon us in the Gospel God would set his Praise to a new Tune God needeth us not and our Respects are due and yet at what cost is God to purchase the Praise of the Creature Blind and unthankful Men to dethrone the great God and set up every paltry Creature Therefore God sent his Son to revive the Notions of the Godhead and to give us further manifestations of his Glory That was Christ's Errand to glorify him on the Earth I have finished the Work Christ's Work was to manifest the Gospel and to redeem Sinners and how can he say I have finished the Work seeing the chief Work of Redemption was yet to come the offering up himself to Divine Justice upon the Cross I Answer He had determined to undergo Death and it was now at hand in the consent and full determination of his Will it was done So upon the Cross just before his Death he crieth It was finished John 19.30 It implieth 1. The Submission Faithfulness and Diligence of Christ he never left doing of
of God to the World Thus the Creatures glorify God objectively there is somewhat of the Wisdom Goodness and Power of God stamped upon them somewhat of God to be seen in every thing which he hath made So Man much more There are Vestigia Dei the Footsteps of God in the Creatures but Similitudo Imago Dei the Likeness and Image of God in Man in his natural Excellencies much more in the New Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be to his praise Ephes. 1.12 There is more of God engraven on us when a true Spirit of Wisdom Justice Holiness Truth Love prevaileth upon our Hearts and runneth through all our Operations When we live as such as converse with the great Fountain of Goodness and Holiness A Christian's Life is an Hymn to God his circumspect walking proclaimeth the Wisdom of God his awfulness and watchfulness against Sin proclaimeth the Majesty of God his chearful and ready obedience under the hardest Sufferings proclaimeth the Goodness of God his Purity and Strictness the Holiness of God the impression and Stamp of all the Letters of God's glorious Name is imprinted upon his Heart and Life A Carnal Christian polluteth his Honour and prophaneth his Name Ezek. 36.20 And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But how can God be polluted by us As a Man that lusteth after a Woman hath committed Adultery with her in his Heart while she is spotless and undefiled Mat. 5.28 Carnal Christians are a scandal to Religion they are called Christians in opprobrium Christi Men judg by what is visible and sensible and think of God by his Worshippers by those who profess themselves to be a People near and dear to him 4. By that which is an immediate consequence of the former by an exemplary Conversation when we do those things which tend to the Honour of God's Name and to bring him into request in the World 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as of evil doers they may by your good Works which they shall behold glorify God in the day of Visitation Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Our Holiness must be shewn forth for Edification not for Ostentation not for our Glory but the Glory of our Heavenly Father It is the fruitful Christian bringeth most honour to God John 15.8 Herein is my Father glorified that ye bear much Fruit. Glorifying God is not a few transient Thoughts of God and his Glory or a few cold Speeches of his Excellencies and Benefits this is not the great end for which we were made and new made but that we might be fruitful in all Holiness and shew forth those Impressions which God hath left upon us In the Impression we are Passive in shewing it forth Active 5. When we are active for his Interest in the World Our Lord took notice of it in his Disciples John 17.7 Now they have known that all things whatsoever thou hast given me are of thee If we are Agents for his Kingdom he will be our Advocate in Heaven This is the Method of the Lord's Prayer Hallowed be thy Name and then Thy Kingdom come This is the first Means of promoting the great End Jesus Christ himself telleth us this was the end of his coming into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth It belonged to him in a more especial way as the great Prophet of the Church he came out of the Bosom of God to reveal the Secrets of God and for the same end we all came into the World Isa. 43.10 Ye are my witnesses saith the Lord and my Servant whom I have chosen that ye may know and believe me and understand that I am he They that felt the comfortable effects of his Promises and his Truth can best witness for him A Report of a Report is little valued we are all to witness to God by entertaining it in our Hearts and shewing forth the fruit of it in our Lives this is a witness to an unbelieving and careless World John 3.33 He that hath received his Testimony hath set to his seal that God is true Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World When you are diligent in Holiness patient and joyful under the Cross full of hope and comfort in great Straits meek self-denying mortified you sanctify God in the Eyes of others You propagate the Faith by an open Profession Mat. 11. 19. Wisdom is justified of her Children When we suffer for it in times of great Danger and seal it with our Blood it is a great Glory to God John 21.19 This said he signifying by what Death he should glorify God It is an honour to God when in the midst of Temptations and Discouragements we are not ashamed of his ways 6. By doing that work which he hath given us to do But what is that work which he hath given us to do 1. The Duty of our Relations 2. The Duty of our Vocations and Callings 1. The Duty of our particular Relations They that are not good in their Relations are no where good This is a Rule that whatsoever we are we must be that to God An Heathen could say Si essem luscinia canerent ut luscinia c. If I were a Lark I would soar as a Lark if a Nightingale I would sing as a Nightingale As a Man I should praise God as such a Man in such a Relation still I should glorify God in the condition in which he hath set me If Poor I glorify God as a poor Man by my Diligence Patience Innocence Contentedness If Rich I glorify God by an humble Mind If Well I glorify God by my Health If Sick by meekness under his Hand If a Magistrate by my Zeal improving all advantages of Service Nehem. 1.11 If a Minister by my Watchfulness If a Tradesman by my Righteousness From the King to the Scullion all are to work for God every Man is sent into the World to act that part in the World which the great Master of the Scenes hath appointed to him Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things As to Husband and Wife Prov. 18.22 He that findeth a Wife findeth a good thing and obtaineth favour of the Lord. God expecteth that in the Catalogue
not without Success and Fruit. This Phrase Kept thy Word is very significant it implieth not only outward Hearing but Knowledg Mat. 13.23 He that receiveth the Seed into good Ground is he that heareth the Word and understandeth it c. Nay not only Knowledg but Assent and Believing embracing the Promises of the Gospel Luke 8.15 Having heard the Word keep it and bring forth Fruit with Patience Not only Assent but the Fruits of Love and Obedience 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him Not only single Obedience but constant Profession and Perseverance Prov. 16.20 My Son keep thy Father's Commandments and forsake not the Law of thy Mother They have not failed as Judas Now there is a twofold keeping of the Word a Legal keeping and Evangelical The Legal keeping is absolute and perfect Obedience if there be but the least failing Moses accuseth and condemneth you The Evangelical keeping is filial and sincere Obedience Those Imperfections Christ pardoneth when he looketh back and seeth many Errors and Defects in Life as long as we bewail Sin seek Remission strive to attain Perfection All the Commandments are accounted kept when that which is not done is pardoned Thy Word He doth not say my Word but thine He elsewhere referreth his Doctrine to the Father John 7.16 My Doctrine is not mine but his that sent me So here he mentioneth the Divine Authority of his Doctrine 1. Observ. Christ speaketh good of his People to his Father Satan is an Accuser he loveth to speak ill of Believers but Christ telleth his Father how his Lambs thrive It is a grief to your Advocate when he cannot speak well of you in Heaven and say They have kept thy Word I am glorified in them How grievous is it when your very Advocate is forced to be an Accuser Isa. 49.4 I have laboured in vain and spent my Strength for nought I have sent my Gospel and it doth no good it is Christ's complaint against the Obstinacy of the Jews Again whom will you imitate Christ or Satan To slander and accuse is the Devil's Property we should be more tender in divulging the Infirmities of the Saints it is the Devil's work Christ when he prayeth for his Enemies he mollifieth their Crime and softneth it with a gentle Interpretation Luke 23.34 Father forgive them they know not what they do Christ excuseth Satan accuseth 2. Observ. Again They have kept thy Word Christ speaketh good of them tho they had many failings The Disciples often miscarried were of weak Faith passionate when when they met with Disrepect Luke 9.54 Lord wilt thou that we command Fire to come down from Heaven and consume them But Christ returneth this general Issue They have kept thy Word So James 5.11 Ye have heard of the Patience of Job Yea and of his Impatience too when he cursed the Day of his Birth but the Spirit of God putteth a Finger on the Scar. It is a ground of Hope notwithstanding many Weaknesses and Failings Christ loveth not to upbraid us with Infirmities We commend with Exceptions and when we seem to praise we come in with a But like a Stab under the fifth Rib Yea we blast much Good with a little Evil as Flies only go to a sore place 3. Observ. It is the Duty of God's People to keep his Word It is the greatest Commendation Christ could give his Disciples They have kept thy Word Mark Christians It is not your Duty to hear the Word only but to keep it not to know the Word only but to keep it Rickets cause great Heads and weak Feet We are not only to dispute of the Word and talk of it but to keep it We must neither be all Ear nor all Head nor all Tongue but the Feet must be exercised Now what is it to keep the Word We are said to keep it when we watch over it that it be not lost by our selves nor taken away by others It noteth three things that it must be impressed on our Hearts expressed in our Lives retained in our Conversations 1. To keep the Word is to feel the Force of it in our Hearts that our Hearts may be more bent and set towards God for else the Word is lost to our selves A Man may better his Knowledg by the Word but yet he doth not keep it nor feel the Virtue and Force of it The Brains may be warmed when the Heart is not and we may keep the Notion when the Motion is gone and lost Oh consider We know God as we love him we know him aright when we know him as we are known he knoweth us to love us to chuse us to gain us to himself and to Christ. So should we know him for our Portion to have no rest till we have an Interest in Christ. 2. It must be expressed in our Life Luke 11.28 Blessed are they that hear the Word of God and keep it To keep the Law is to live according to the Prescript of it 3. There must be a Perseverance to retain it in our Conversations Rev. 3.18 Thou hast kept my Word and hast not denied my Name Do we thus keep the Word all dependeth on it John 14.15 If ye love me keep my Commandments Christ conjureth us by all the Love we bear to him Vers. 23. If any Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him If there be any Faith in the Heart by which we esteem Christ we must not only keep it in Memory but keep it in Faith Do you honour him in your Lives Can we venture any thing to keep the Word when the World would take out Crown from us Vse We may know when Christ will speak good of us not when we hear and when we are taught but when we keep the Word yet this we must do understand and keep his Word not Customs not Traditions of Ancestors nor Fancies we must receive his Word as his Word 1 Thess. 2.13 For this cause thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe SERMON X. JOHN XVII 7 Now they have known that all things whatsoever thou hast given me are of thee IN this Verse there is another Argument why he should be heard for the Apostles which may be taken either from the Towardliness of the Disciples or the Fidelity of Christ The one is implied in the other the Towardliness of the Apostles in discerning the Divine Nature and Mission of Christ the Fidelity of Christ in referring all to his Father they know it and I have taught it them for he urgeth not only their Proficiency they have known but his own Faithfulness he had glorified his
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
it shall be even given thee to the half of the Kingdom 2 dly The Reasons why Christ would not have gone if it had not been expedient John 16.7 Nevertheless I tell you the Truth it is expedient for you that I go away A Woman had rather have her Husband live at home than go to the Indies but when she considereth that it is to do her good to enrich the Family by Traffick she yieldeth her Consent it is a profitable Voyage So it is expedient that Christ should go to Heaven In the Infancy of the Church Christ was present as a Nurse but he would not have them always hang on the Teat The Reasons of Christ's Ascension are these 1. He is gone that we may look upon him as in a greater Capacity to do us good All Weakness is now removed from him his Human Nature glorified and placed in Heaven his Majesty restored we may now reflect upon the Glory of his Person with Comfort he is now a King on the Throne a King in his Palace and place of Royal Residence David was King assoon as anointed by Samuel but when he was crowned in Hebron then did he actually administer the Kingdom Christ had his Followers in the days of his Flesh as David had his four hundred Companions in the Desert The Thief owned Christ upon the Cross and Christ tells him This day shalt thou be with me in Paradise Luke 23.43 What may we not expect from Christ now in Heaven every Office is royally exercised as a Prophet he sendeth out his Spirit as a King he ruineth his Adversaries as a Priest he intercedeth with God 2. To prepare a Place for us John 14.2 I go to prepare a Place for you It is good to consider how Christ prepareth Heaven for us by his Ascension It was prepared before the World began by the Decree of God the Father Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the World This was an Inheritance intended for the Heirs of Promise by a free choice he designed the Persons and their particular Portion and Degree of Glory But because we are to hold Heaven not only by Gift but by Purchase Christ came from Heaven to prepare it and went to Heaven again to prepare yet further to open the Door that was before shut up as our Head he went to seize upon it in our Right as our legal Head he possesseth Heaven in our Names as a Guardian taketh up Lands for the Heir Christ holdeth Heaven in our Right till we be ready for it he keepeth Possession And as our Mystical Head and Author of Grace he dispenseth the Spirit and maketh us fit for that place making Intercession for us that our Sins be no Impediment He is called our Fore-runner Heb. 6.20 Whither the Fore-runner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedec His going is to make way for us as our Harbinger to take up Rooms and Lodgings for us As the Captain of our Salvation he hath taken up Quarters for himself and all his Company Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of our Salvation perfect through Sufferings Christ hath opened Heaven-Door that was shut up there was a Guard set upon Paradise but Christ hath removed it He is gone to fit all things for our Entertainment as Joseph was sent into Egypt to prepare for Jacob. Die when we will our place is ready there is nothing to keep us out The Church is tossed with Waves but Christ is gone ashoar and hath secured for us a laâ—ding-Place And his Ascension is a Pledg of ours as he rose as the first Fruits of them that slept It is the meritorious exemplary efficient Cause of our Ascension 3. To represent his Satisfaction The Levitical Priest was to enter into the Sanctuary with Blood so doth Christ into Heaven to shew that he had done his Work The Apostle hath an Expression which needeth opening Heb. 8.4 If he were on Earth he should not be a Priest What is the meaning was not Christ a Priest when he was on Earth I answer Yes Why then doth the Apostle say that if he were on Earth he should not be a Priest that is he could not discharge the whole Office of the Priesthood for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary and there killed it and there took the Blood thereof into the holiest of all and presented himself before the Lord to intercede for the People So Christ carried his Sacrifice out of the City offered it up to God and then entred into the heavenly Sanctuary where he liveth for ever to intercede for us and his Blood always runneth fresh and therefore if he were on Earth he could not discharge the whole Office of a Priest So Heb. 9.24 For Christ is not entred into the holy Places made with Hands which are the Figures of the true but into Heaven it self now to appear in the Presence of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High-Priest entred on the behalf of the People with the Names of the twelve Tribes on his Breast and Shoulders So Christ is entred on the behalf of us all bearing the Memorial of every Saint on his Heart Mark the Apostle saith Now to appear not only once The High-Priest stayed not within the Sanctuary but Christ is our constant Leiger in Heaven all the time from his Ascension unto this day constantly still while it is called Now. 4. To pour out the Spirit John 7.39 The Holy Ghost was not yet given for Christ was not yet glorified When the Husband is wanting then he sendeth Tokens So when Christ is glorified then he giveth out the Spirit as Elijah when he ascended let fall his Mantle Proper Acts have their proper Fruits Christ in Earth established our Right and in Heaven he puts us in actual Possession the Purchase was by Christ's Exinanition the Application by his Advancement It was not meet Christ should use a Royal Act till his Advancement and till he went to the Father he ascended then that his Blood might not be spilt in vain but that he might be in a Capacity to execute his own Testament unless Christ had ascended we needed not this Supply 3 dly The Fruits and Benefits of his Ascension 1. It is a sign God hath received Satisfaction His Resurrection was a Pledg of it then our Surety was let out of Prison the Lord sent an Angel to remove the Stone not to supply any Power in Christ but as a Judg when the Law is satisfied sendeth an Officer to open the Prison Doors with Power and Authority Heb. 13.20 The God of Peace that brought again from the Dead our Lord Jesus Christ was not to break Prison While the Surety lyeth in Prison the Debtor can
for ever to make intercession for us He is interceding with God that the Merit of his Death may be applied to us and that is Salvation to the uttermost The Heirs of Salvation need not to fear miscarrying Jesus Christ who is the Testator who by Will and Testament made over the Heritage to them he liveth for ever to see his own Will executed tho he died once to make the Testament yet he liveth for ever to see it made good Christ is risen from the Dead and dieth no more and therefore a Believer cannot miscarry 3. On the Spirit 's part there is a continued Influence so as to maintain the Essence and Seed of Grace The Father's Love is continued by the Merit of Christ that he will not depart from us and we are preserved by the Spirit of Christ that we may not depart from him He doth not only put into our Hearts Faith and Fear and other Graces at first but he maintaineth and keepeth them that the Fire may never go out Our Hearts are his Temples and he will not leave his Dwelling-place There is a continued Influence Now this he doth to preserve the Honour of Christ and the Comfort of Believers he glorifieth Christ and is our Comforter It is to preserve the Glory of Christ. Christ hath received a Charge from the Father John 6.39 This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day nothing neither Body nor Soul In point of Honour and that he may be true to his Trust he sendeth his Spirit as his Deputy or Executor that his Merit may be fully applied therefore for the honour of Christ where-ever the Work is begun it is continued Christ is called Heb. 12.2 the Author and Finisher of our Faith Where-ever the Spirit is an Author he is also a Finisher when the good Work is begun he will also perfect it and continue his Grace to the end It was said of the foolish Builder He began and was not able to make an end This Dishonour cannot be cast upon Christ because of the Power and Faithfulness of the Spirit he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go through with the Work which he hath begun Phil 1.6 Being confident of this that he that hath begun a good Work in you will perform it unto the day of Christ. The Spirit is to fit Vessels for Glory he doth not use to leave them half carved but finish them for the honour of Christ. The Spirit is faithful to Christ as Christ is to the Father The Father chuseth the Vessels Christ buyeth them and the Spirit carveth and fitteth them that they may be Vessels of Praise and Honour He is our Comforter working Grace he puts us into an expectation of Comfort and Glory and therefore to make it good he carrieth on the Work without failing Rom. 8.23 And not only they but our selves also who have the first-fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body 2. Cor. 1.22 Who hath sealed us and given the Earnest of the Spirit in our Hearts We have the Taste and the Pledge of it it is good it is sure The first degree of Grace is conferred as a Pledg of eternal Life he giveth it as an Earnest or Pledg assuring us of a more perfect Enjoyment of him It is a Pledg of the whole Crop as an Earnest hereby God assureth us that he will pay the whole Sum. An Earnest is a Pledg whereby we confirm a Bargain it is a Piece of Money whereby we are assured he will pay the whole Grace it is the Livery and Seisin of Glory as soon as a real Change is wrought in us we have a Right that is indefeasible it is engaged by Promise Therefore that the Spirit may be faithful when he hath given us the First-fruits the Earnest shall he not give us the Inheritance Vse 1. It exhorteth us to persevere with the more care John 2.26 27 28. These things have I written unto you concerning them that seduce you But the Anointing which you have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you you shall abide in him And now little Children abide in him that when he shall appear ye may have confidence and not be ashamed before him at his coming Since we have so many Advantages of standing let us not fall from him O how great will your Sin be if you should fall and dishonour God! We pity a Child that falleth when it is not looked after but when a froward Child wresteth and forceth it self out of the Arms of the Nurse we are angry with it You have more ground to stand than others being brought into an unchangeable Estate of Grace being held in the Arms of Christ so that God will be very angry with your Slips and Fallings Mercy holdeth you fast and you seek to wrest your selves out of Mercies Arms. Never any can sin as you do there is much frowardness in your Sins You disparage the Spirit 's Custody the Merit of Christ and the Mercy of the Father Heb. 4.1 Let us therefore fear lest a Promise being left us of entring into his Rest any of you should seem to come short of it Some seem to stand and do not and some seem to fall utterly and do not A Child of God indeed cannot come short but he should not seem nor give any appearance of coming short Our Course in Religion is often interrupted tho it be not broken off this is a seeming to come short of it Hereby you bring a Scandal upon the Love of Christ as if it were changeable upon the Merit of Christ as if it were not a perfect Merit Tho we do not fall so as to break our Necks yet we may fall so as to break our Bones Vse 2. If you fall be not utterly discouraged As the Spinster leaveth a Lock of Wooll to draw on the next Thread There is somewhat left when you are departed from God you have more hold-fast in him than an unregenerate Sinner A Child tho a Prodigal will go to him and say Father Psal. 119.176 I have gone astray like a lost Sheep seek thy Servant for I do not forget thy Commandments Through natural Weakness I have gone astray like a Sheep but I seek thy Commandments there is some Grace left yet Isa. 64.8 But now O Lord thou art our Father we are the Clay and thou art Potter we are all the Work of thine Hand The Church pleadeth thus nay God is angry when we do not plead so Jer. 3.4 Wilt thou not from this time cry My Father thou art the Guide of my Youth You have an Interest in God yet Thus do and your Fall
moved with fear prepared an Ark to the saving of his Family whereby be condemned the World Your Life is a Reproof that maketh them ashamed John 7.7 The World hateth me because I testify of it that the Works thereof are evil Every wicked Man loveth another velut fautorem adjutatorem excusatorem sui criminis One wicked Man doth not put another to the Blush It is no shame to be black in a Country of Negroes where all are black Their Conversation is a living Reproof Thy Guilt is upbraided by their righteous Works their Conversation upbraideth thy Conscience the sense of thy Guilt and Negligence is revived by their righteous Works and serious Diligence in Heaven's Way We are impatient of a verbal Reproof much more of a real Their holy Lives beget a Fear and Awe Mark 6.20 Herod feared John knowing that he was a just Man and holy and observed him Christ saith here not only I have given them thy Word but They are not of the World They do not only teach things contrary to the World but live contrary to the World Many a strict Preacher may be a carnal Man and the World and he may agree well enough They look upon Sermons as Words spoken of course it is the holy Conversation that enrageth most as Elephants are enraged with gorgeous Apparel They have no Vail and Cloak for their Sins Thieves rob in the Night they would fain extinguish the Light The World cannot endure to be condemned from that Light that shineth from the Godly as the Sun is burdensom to the Owl and other Night-Birds John 3.19 20. This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds were Evil. For every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved 2. Envy at God's Favours bestowed on them 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 Cain was not only upbraided by Abel's better Sacrifice but envied God's acceptance of him Gen. 4.4 5. Joseph's party-coloured Coat and his Father's Favour stirred up envy in his Brethren This is the difference between Envy and Emulation Envy is accompanied with Laziness as Emulation with Industry There is between the Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good contention Heb. 10.24 who shall be most forward Emulation is good if separated from Carnal Aims but Envy which is accompanied with Sloth maketh a Man malign that Good which is in others Envy hath an evil Eye it cannot look upon Goodness without grief When others are at the top of the Hill and they lie lazily at the bottom they fret at those which are at the top they will not put in for the Privileges of Christianity and therefore are troubled with those that do so Divine Grace hath made a distinction and those whom God blesseth to be Objects of his Love the World chuseth to be Objects of Hatred Vse 1. If the Children of God have the World's respect at any time they have need to look to their Consciences Do not you symbolize with them in Carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets Phocion upon a general applause went home and said Quid mali feci Do not you at least let fall the Majesty of your Conversation A Child of God may find external Favour as the three Children did in Babylon by God's over-ruling Power on Men's Spirits Prov. 16.7 When a Man's ways please the Lord he maketh his Enemies to be at peace with him The World may do it in design as Hannibal abstained from Fabius his Fields to render him suspected or else to oblige by Courtesies and gain them to their Faction and Party However you have cause to look to your selves it is ill to be sollicited as a chast Matron is troubled to be sollicited to Lust. Have not you given them some advantage Do not you share with them in their Wickedness When the World's Respects run out so fairly and smoothly towards you you have cause to suspect your selves At least take the more heed that you do not seek to make your Conversation more pleasing by suiting your self to the Customs and sinful Courses of Carnal Men. Vse 2. To press all to avoid this Sin and Snare of Death especially in these Times of Dissention Oh take heed whatever you do whatever Differences you cherish or whatever Party you stick to that you be not guilty of Hatred against the Power of Godliness Let not the Saints act the Wickeds part The spirit of Enmity seeketh other Pretences Hold not Communion with the wicked World in their malignity and spight against God's Children 1. It is a mark of a Child of the Devil the express Image of Satan Thereby our Saviour convinced the Jews to be of their Father the Devil because they hated him that came from God John 8.40 41. But now ye seek to kill me a Man that have told you the truth which I have heard of God this did not Abraham Ye do the Deeds of your Father And Vers. 44. Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him And St. John 1 Epist. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother This manifests Men to be the Children of Satan because they love not their Brethren as Cain loved not Abel You express the Image of Satan to the Life when this is the ground of your hatred 2. It is very provoking Sin and it is the more provoking because we enjoy so many Benefits by them It is sad to hate Men for their Godliness for Christ's Names sake Look as it is a commendation of Kindness on the one side so it is an aggravation of Injury on the other Mat. 10.42 Whosoever shall give to drink unto one of these little Ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward The height of this Sin is the Sin against the Holy Ghost the wilful persecuting of the known Truth therefore take heed that you be not guilty of any spice and degree of it 3. It is possible for them that profess Religion to hate one another for their strictness in that Religion Pseudo-Christians may be hot and violent the Beast pusheth with the Lamb's Horns Rev. 13. Isa. 66.5 Your Brethren that hated you that cast you out for my Names sake said Let the Lord be glorified Men that are Brethren that had great pretences of Zeal hate you for my Name 's sake
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
You think God is not wise enough you will teach him whom to advance and whom not Princes have their Arcana Imperii Shall our Servants know all our Counsels Many times God raiseth bad Men to high Places not because they deserve it but because the Age deserveth no better Phil. 2.14 15. Do all things without murmurings and disputings that ye may be blameless and harmless the Sons of God 3. If you are favoured by God why should you trouble your selves about the World's Respects In chusing Heirs to Salvation God doth not ask their Counsel thou hast the testimony of God's Spirit and many now in Hell have had much of the World's Respects Their Disrespect cannot hurt thee it may profit thee if thou art not wanting to thy self If God should take Counsel of the World whether he should assume thee to Glory or cast thee into Hell then their Respects were to be sought after but God will deal with thee alone not ask their Opinion but refer it to thine own Conscience If all the World should respect thee what is this to God who will judg thee by another Rule They had need of steady Heads that walk on high Places When Men study to preserve the World's good Opinion they lose it God is Master of their Respects if Men did not study to please the World they would not only have more quiet but more success 2. Observe again An excellent means to digest the World's Neglect is to consider the Example of Christ. It is our Duty it will be for our Comfort and it turneth to our Profit 1. It is our Duty In his Example we have a taste of his Spirit I am not of the World saith Christ and we should imitate Christ as dear Children Ephes. 5.1 They that love to live in delight and pleasures are but Christians in Name If we had no other Reason to contemn the vanity of the World than the Life of Christ this were enough Who was wisest Christ or you Who can make the better choice Christ or you Who is in an Error Christ or you Christ chose a poor Life and you affect Greatness 2. It will be your Comfort It is a sweet comfort in all Conditions to remember the similitude of condition between Christ and us Shall the Disciple be above the Lord What more honourable than to carry the Cross after Jesus Christ Christ hath worn this Garment Col. 1.24 Who now rejoice in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Christ was exposed to the envy of Satan and his Agents Art thou better than Christ He suffereth with us because we should suffer with him Mat. 25.45 Verily I say unto you in as much as ye did it no◠to one of the least of these ye did it not to me Acts 9.4 Saul Saul why persecutest thou me Man and Wife if they love one another had rather live together in the meanest Estate than in the greatest Glory and Abundance asunder Christ and a Christian are fellow-Sufferers we are conformed to his Sufferings and he hath a feeling of ours 3. It will be for our Profit The Issue will be glorious we must first suffer then enter into Glory Winter is before the Spring Rom. 8.17 If so be that we suffer with him that we may be also glorified together 2 Cor. 4.10 Always bearing about in my Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our mortal Flesh. 2 Tim. 2.11 12. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him If we would be like Christ in Glory we must be like him in suffering Vse Meditate on this God had but one Son he came into the World without Sin but he could not get out without a Cross. Art thou poor so was Christ Hast thou Enemies so had He Art thou disdained Christ went this way to Glory and so must thou He was charged maliciously blackned with Slanders accused falsly c. the like usage you must expect Secondly With respect to God How sollicitous is Christ about those who are not of the World compare Vers. 14. with this His Father's Choice must be made good his own delight is in those that are like him Christ loveth himself and his own reflection in the Saints Christ is at a perfect antipathy with the World and a Christian loveth what he loves and hateth what he hates If you have the World's hatred against you remember you have Christ's Prayers SERMON XXVI JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth HERE is Christ's second Request for his Disciples Where First The Request it self Sanctify them Secondly The Manner how it is to be accomplished through thy Truth Thirdly The Reason why it is to be so accomplished thy Word is Truth The main Points are the influence of Truth upon Sanctification and that the Word is the publick Record and Register of this Truth Now I shall make some entrance upon the Verse First The Request And here I. What he prayeth for II. To whom III. For whom I. What he prayeth for Sanctification 1. Observe Our chief Aim in Prayer for our selves and others should be to be sanctified Christ prayeth for Sanctification 1. What it is to be sanctified To Sanctify is 1. To Consecrate or set apart for some Holy Use. 2. To Cleanse or Purify 3. To Adorn with Gifts of Grace Some prefer the first Acceptation and apply it particularly to the Apostolical Calling Sanctify them that is separate them and set them apart for the Work of an Apostle So Christ was sanctified that is set apart for the Work of Redemption But it is not sanctify them for thy Truth but in or by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore this Scripture hath a more general respect and signification However in the Work of Holiness all the Senses may be taken in for whoever are sanctified are set apart cleansed and adorned with Grace 1. Set apart by God and by themselves By God both in time and before time Before time they are set apart by God's Decree to be an holy Seed to himself in and by Christ separated from the perishing World to be Vessels of Honour as the Reprobate are called Vessels of Wrath and Dishonour set apart by God's Election chosen to be holy Eph. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love But then in time they are regenerated and so actually set apart Sanctification is an actual Election By Election they are distinguished from others in God himself so by Regeneration and Sanctification they are distinguished from others in themselves separated and set apart from the perishing World to act for God to seek the things that may make for his Glory James 1.18 Of his
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
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
would venture upon that probability Now here is not only a possibility of gaining but you are threatned with horrible Torments everlasting Death and Horror more than is propounded in any Religion Do not think this is a foolish Credulity the Simple believeth every Word there is none more foolishly credulous than the Atheist and the Antiscripturist who withhold their Assent from the Word of God upon very slight Reasons and venture their Salvation upon them 2. Do not in such a Matter rest upon the Credit of any Man but seek to have a firm Ground in your Consciences an inward Certioration from the Spirit of God Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledg and in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sence Wait till you have an inward feeling He that is led by a Man into the acknowledgment of the Truth will be led off again by Men. There will be no stability till you have an inward Assurance 2 Pet. 3.16 Beware lest ye also being led away with the Error of the Wicked fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Child of God should have some Ballast in his own Spirit some Ground and Experience upon which he durst venture his Soul Labour for this proper Ballast and Stedfastness of your own And for your Comfort let me tell you if you with a humble and pious Mind wait upon God you will not want it long He that with a sincere mind and studiousness of his own Salvation desires to find out the Truth of the Scriptures certainly God will settle him Vse 2. Here is Advice to the People of God 1. Prize this way of Dispensation bless God for it that the Rule of Faith is put into a setled Course the greatest Gift next the Lord Jesus Christ that the World ever had The Scriptures are God's Charter given to Man the Evidence of his Happiness by which he holds Heaven and Grace and all his Privileges in Christ. Tho the Bible alone were extant in the World here were sufficient Direction a Doctrine full enough to guide us to Happiness and tho all the World were full of Books if the Bible only were wanting you would have no sure Doctrine Some Books are of Satan's inditing they that are full of Filthiness and Folly Other Books smell of Men there is not any other Book in the World but hath something of Man in it and a humane Spirit But this is all of God this is the Truth the Touchstone of Words and Deeds Other Writings speak Man's Heart but this speaks to Man's Heart with a Divine Power this is the Book that is the best discovery of God's Heart to us and our own to our selves it is the Touchstone not only to try Doctrines but to try all Mens Dispositions how we stand affected to him 2. Rest in the certainty of this Doctrine We are foolish Creatures and would give Laws to Heaven and indent with God to believe upon our own Terms Look as the Devil would indent with Christ Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So we indent with God If it be his Word let God testify it by some Oracle or some visible Dispensation We think it were better and that the World had more Assurance when God spake in divers manners than when the Canon and Rule of Faith is closed up and he speaks by Writing only and not by Voice No God's Terms are surer than if a Man should come from Hell and speak to them We are apt to think if a Messenger should come up in Garments of flaming Fire and preach of the Horrors of the World to come then there would be no Atheists but there is a far greater certainty in such a Dispensation as we are now under Luke 16. 30 31. If one went unto them from the Dead they will repent And he said If they hear not Moses and the Prophets neither will they be perswaded tho one arose from the Dead Satan still appears to the blind World in horrible shapes to terrify them so would we look upon this as an horrible shape as the malice and cunning of the Devil Nay it is surer than if an Angel should come from Heaven to preach the Gospel to us for that would not be such an absolute Assurance Gal. 1.8 For tho we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed Nay it is more sure than an Oracle from God tho that is as sure in it self because it is from the true God yet it is not so sure to us 2 Pet. 1.19 We have a more sure Word of Prophecy More sure than what Than Visions and the Voice from the excellent Glory He alludes to that Voice which came from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased Ay but saith he We have a more sure Word of Prophecy Therefore rest in this way of Dispensation do not blame God as if he had ill provided for the Comfort and Safety of the Church 3. Improve it to a solid Hope and Comfort it is the Word of God and venture upon it If you be deceived God hath deceived you as the Prophet saith Jer. 4.10 Venture upon the Promises of God entertain the Precepts of it as if God himself had spoken them 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God which effectually worketh also in you that believe When you hear any particular thing prest out of the Word entertain it as if God spake from Heaven What will you venture upon God's Word in a way of Suffering And what Lust will you thwart and crucify that God by his Word commands SERMON XXVIII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth NOW I proceed to the Arguments that prove the Scriptures to be the Word of God First Some are Extrinsical and do lie without the Scriptures Secondly Some are Intrinsical and lie within the Scriptures themselves as being taken from the Matter and Form of them First Extrinsical Arguments There I shall shew you I. That God hath owned the Scriptures for his Word II. The Church hath owned them as God's Word III. The Malignant World in their way hath owned them that is upon that respect they have opposed them I. God hath owned them several ways By the wonderful Success of that Religion which the Scriptures establish Preservation Miracles Accomplishment of Prophecies Promises and Threatnings by Concomitancy of Grace Testimony of the Spirit by particular Judgments and Punishments of those which have abused the Scriptures First By the wonderful Success of that Doctrine and Religion which the Scriptures do establish Certainly if we think that
that looketh upon the Gospel in the Light of Parts and External Tradition hath a Model of Truth in his Brain but these find it impressed upon their Hearts there is Light and Fire Wait for this Witness Sixthly By the wonderful preservation of Scriptures even to our Times There is no Doctrine so ancient it describeth the whole History of the World from the very Creation Moses was ancienter than the Gods of the Heathens No Doctrine can produce such Records of the Original of the World The Doctrine of the Gospel is as Old as Paradise where God preached it to Adam Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel The Foundation was laid long since tho it was more explicitly revealed upon the coming of Christ. None so much oppugned We have some ancient Writings of the Heathens tho nothing so ancient as Scripture Other Writings by tract of Time have been much mangled tho they have been cherished by Men as not contrary to their Lusts but the Scripture is still opposed persecuted maligned and yet it continueth Psal. 129.1 2. Many a time have they afflicted me from my Youth may Israel now say Many a time have they afflicted me from my Youth yet they have not prevailed against me The Church hath been always bred up under Afflictions Enmity against it began betimes yet still it holdeth up its Head Errors are not long-lived 1 Cor. 3.12 13. Now if any Man build upon this Foundation Gold Silver precious Stones Wood Hay Stubble Every Man's Work shall be made manifest For the Day shall declare it because it shall be revealed by Fire and the Fire shall try every Man's Work of what sort it is The World hath had time enough to enquire into the Scripture and to discover the vanity and falshood of it if there were any Nay not only the main Doctrine of the Scripture hath been continued but no part of it is falsified corrupted or destroyed The World wanted not Malice nor Opportunity the Powers of the World were bent against it and corrupt Persons in the Church were always given to other gospelling Gal. 1.6 7. I marvel that ye are so soon removed from him that called you into the Grace of Christ unto another Gospel Which is not another but there be some that trouble you and would pervert the Gospel of Christ. 1 Tim. 6.3 If any Man teach otherwise and consent not to wholsome words c. But still the Scriptures are wonderfully preserved as the three Children in the Furnace not an Hair was singed not a jot or tittle of the Truth is perished or corrupted If it were corrupted it must be before Christ's Time or after it not before then Christ would have noted it not after for then the Parts would not agree but we find no such thing but an exact Harmony Nor is there any lost for here is a sufficient Instruction and Guide to Happiness Christ hath promised not a tittle shall fall to the ground The Word hath been in danger of being lost but the Miracle of Preservation is therefore the greater In Joshua's Time there was but one Copy of the Law In Dioclesian's Time there was an Edict to burn their Bibles and Copies were scarce and chargeable and yet still it hath been kept Seventhly By his Judgments on those who have reviled abused and persecuted this Truth The Records of all Ages witness to this The whole Jewish Nation was destroyed for opposing the Doctrine of the Gospel After the slaughter of the Prophets and murder of Christ God let them alone for forty Years and then Wrath came upon them to the uttermost the People were carried captive contrary to the Roman Custom the Land lost its fertility Look into succeeding Times very few Persecutors went to the Grave by a natural Death Particular Stories are full of the Judgments of God executed on them Julian the Apostate confessed Christ had the best at last Vicisti Galilee and so died blaspheming Lucian that railed against God and his Word as he returned from a Supper his Dogs fell mad and tore him in pieces Eusebius reports of a certain Jew that took upon him to apply a sentence of the Word to a prophane End to make a Jest of Scripture was stricken with blindness till he made confession of his Fault Appion scoffing at Scripture and at Circumcision had an Ulcer growing in the place of Circumcision as Josephus reporteth God is very angry when Men are partial in the Law tho they do many good things Rev. 22.18 19. For I testify unto every Man that heareth the words of the Prophecy of this Book If any Man shall add unto these things God shall add unto him the Plagues that are written in this Book And if any Man shall take away from the words of the Book of this Prophecy God shall take away his part out of the Book of Life and out of the Holy City and from the things which are written in this Book SERMON XXIX JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth II. THE Church hath owned the Word You see how God hath owned it he saith it is my Word Let us see how the Church hath owned it Here I shall shew three things 1. What is the Church's Duty to the Word 2. What Credit and Value we ought to put on the Churches Testimony 3. How the Church hath witnessed to the Word in all Ages 1. What is the Churches Duty To keep the Word and to transmit it pure to the next Age that nothing be added nothing diminished that it be published to the present Age and transmitted pure to the next Rom. 3.2 Vnto them were committed the Oracles of God We are Trustees Jude 3. Earnestly contending for the Faith that was once delivered to the Saints 1 Tim. 3.15 The Church of the Living God the Pillar and Ground of the Truth The Church is to hold it forth as a Pillar doth a Proclamation that it may not be lost and extinguished This is the Jewel Christ hath left his Spouse as the Law was kept in the Ark. 2. What respect we ought to bear to the Churches Testimony To hearken to it till we have better Evidence We do not ultimately resolve our Faith into the Churches Authority for the Authority of the Church is not Absolute but Ministerial as a Royal Edict doth not receive Credit by the Officer and Crier he only declareth it Yet the Church's Testimony is not to be neglected for Faith cometh by hearing Rom. 10.14 It is a preparative Inducement John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World If we would know the Truth of a thing before we have experience go to them that have experience the judgment of others whom we respect and reverence causeth us
Eternity Moses with Plainness and yet with Majesty speaks of the Original of all Things the Propagation of Mankind c. There is no such ancient historical Monument for above the Funerals of Troy all is uncertain And all the rest of the Bible is but a Comment on Moses 5. The Prophecies of the Word future Contingencies are in it foretold many Years before the Event Isa. 41.22 23. Let them shew the former Things what they are that we may consider them and know the latter end of them or declare us things for to come Shew the things that are to come hereafter that we may know that ye are Gods Cyrus was mentioned by Name an hundred Years before he was born Isa. 45.1 Thus saith the Lord to his Anointed to Cyrus whose right Hand I have holden The Birth of Josiah three hundred Years before it came to pass 1 Kings 13.2 Behold a Child shall be born unto the House of David Josiah by Name c. The building of Jericho five hundred Years before it was reedified Joshua 6.26 Cursed be the Man before the Lord that raiseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates of it Which was fulfilled 1 Kings 16.34 In his days did Hiel the Bethelite build Jericho he laid the Foundation thereof in Abiram his First-born and set up the Gates thereof in his youngest Son Segub according to the Word of the Lord which he spake by Joshua the Son of Nun. The great Promise of Christ made in Paradise was accomplished some thousands of Years afterward Vse 1. It informeth us how to settle the Conscience in sore Temptations When we doubt of the Truth of the Scriptures take this course 1. There must be some Word and Rule from God to guide the Creatures how else shall he be served and worshipped The inward Rule of Reason is not enough as appears by the sad Experience of the Heathens Rom. 1.21 22. Because that when they knew God they glorified him not as God neither were thankful but became vain in their Imaginations and their foolish Hearts were darkned Professing themselves to be Wise they became Fools There must be some second Edition of his Will Reason will teach us that God is to be worshipped and every Man's Heart will tell him that he must not be worshipped as we will but as he will for the Servant must not prescribe to the Master but the Master to the Servant Now we have no Rule of Worship but in the Scriptures The Alchoran is a silly Piece fit for Sots As for Revelation those that are ingenuous cannot speak of any such thing and we see how Men split themselves upon that Rock all is proved Lies at length 2. There is far more Reason to receive the Scriptures as the Word of God than to suspect them There is none more credulous than the Atheist he offereth violence to his own Heart The first Temptation to it ariseth from his Lusts he would not have them true and then afterward he is hardned and grown obstinate in his Prejudices If he would but hearken to the Books of Moses as to the Story of an ordinary Man as of Henry the Eighth there is enough to make him tremble Now there is no such History in the World of such a genuine native Style so free from weaknesses so likely even to a common Eye and if Moses be true so is all the rest the same Vein runneth through all Now the Cause being so weighty the Inducements so rational why should we not believe it at least we may say as of the blind Man if it be not he it is like him John 9.9 3. To what hath been alledged add only this Consider the Matter and Aim of the Scriptures The Scriptures seek to establish nothing but the Worship and Glory of the true God the Creator and Governor of the World they discover the God of Nature in a most worthy and glorious manner And for Precepts Deut. 4.8 What Nation is there so great that hath Statutes and Judgments so Righteous as all this Law which I have set before thee this day Where are there such Precepts where such Promises such a manifestation of Happiness such Purity There have been Corruptions in the best things to which Man ever put his Hand mixtures of Falshood and Folly but here all is Pure and Divine Where are there such Comforts for afflicted Consciences Jer. 6.16 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 Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find rest for your Souls Go and survey all the Religions in the World whatever pretence they be of see where you can find such Rest for your Souls such Provision for the Comfort and everlasting Happiness of the Creature such rich Encouragements for afflicted Consciences That which all Religions aim at is here only accomplished 4. Beg the Light of the Spirit What will your Arguings reprove David saith Psal. 36.9 In thy Light we shall see Light We shall never else have any certainty 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 Vers. 15. But he that is spiritual judgeth all things The Spirit in the Heart discerns the Spirit in the Scriptures as the Sun is seen by its own Light 5. Till you have Certainty by the Light of the Spirit practise what the Scripture enjoins upon these rational Inducements John 7.17 If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self You will say What is the meaning of this Promise before doing the Will of God we must of necessity know it Answ. It is true before you know it certainly There are degrees of Knowledg First we know the Scriptures to be the Word of God by rational Inducements and some foregoing Light of the Spirit as those that are bred in the Church They that would know not to wrangle but to practise shall have new Light till they grow up to a greater Certainty It concerneth chiefly weak and doubting Christians do that you may believe believe that you may do They that set their Hearts to fear and obey him shall be clearly resolved of the Christian Faith Vse 2. It teacheth us these Duties 1. To make the Word the Judg of all Controversies There God speaketh to us A Father having many Children while he lives he governeth them himself and needeth no Will and Testament but a little before he dieth that his Children may not fall out he calleth Witness maketh his Will Voluntatem suam de pectore morituro transfert in tabulas din duraturas If any Controversy happen Non itur
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
very highly in love for their Work 's sake Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus whose Deputy he was tho compassed with Weaknesses Certainly there is some good Will due to the Persons that bring such glad Tidings from Heaven We reward a Messenger that bringeth a Token from a Friend and these come to you from your best Friend Jesus Christ. There is a Promise made to that respect that you shew to the Persons of Christ's Messengers Matth. 10.42 Who shall give to drink unto one of these little Ones a Cup of cold Water only in the Name of a Disciple verily I say unto you he shall in no wise lose his Reward It was said of Gamaliel a Teacher of the Law Acts 5.34 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Reputation among the People The Original word signifies he was precious to the People If a Doctor of the Law was in such esteem something is due to the Teachers of the Gospel Do not say we plead for our selves it is fit you should hear your Duty pressed Secondly To Ministers It quickneth you to your Work notwithstanding great Afflictions and the Inconveniences you meet with in the World Remember you are sent as Christ was to an unthankful World It will hold good not only in regard of Authority but Condition The Disciple is not above his Lord Mat. 10.35 Nor he that sent greater than he that sent him John 13.16 Comfort your selves against Contempt God hath vouchsafed this high Favour and Prerogative to you above many others that seemed worthy to be preferred before you that have quicker Parts and higher Abilities above the Nobles and the Princes of the World You have no cause to envy them nor their Greatness tho you are counted the Dregs of the World and made a daily Reproach Paul ballanceth his Office and his Afflictions Ephes. 6.20 For which I am an Ambassador in Bonds There is his Ambassadorship and his Bonds the greatness of his Office and the straitness of his Condition his Dignity before God and the Church and his Shame and Disgrace in the World Vse 3. Reproof to those that wrong Christ's Messengers their Persons with Reproach and Violence or their Estate by Sacrilegious Hands seeking to deprive them of their Maintenance Take heed what you do the Persons and Goods of Ambassadors are privileged You rob God and Christ whose receivers they are and to whom these things are consecrated Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege God will wink at the Superstition of former Times that had no better Light when he will not at the Unthankfulness Rapine Avarice and Robbery of these Times and therefore take heed what you do 1. The Affronts you put upon them redound to Christ whose Deputies and Proxies they are They represent his Person therefore he takes it as done to himself Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me It goes up to God himself from Messengers to Christ from Christ to God As the Lord tells Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them Christ counts it as done to himself in his own Person 2. It sheweth you do not prize the Word when you hate the Messengers of it when you offer Violence to their Persons and rob them of their good Names Isa. 52.7 How beautiful upon the Mountains are the Feet of him that bringeth good Tidings that publisheth Peace that bringeth good Tidings of Good that publisheth Salvation that saith unto Zion Thy God reigneth The Messengers of Christ are precious to those that have received benefit by them If ever you tasted the Power of the Word certainly you would love the Instruments more Take heed of rotten Hypocrisy You profess you detest the Persecutions of former Times of Pagans and Antichrist that so furiously persecuted the Church and alas you do the same when you oppose God's Messengers that live in your Age whom Christ hath put into Office to deliver his Counsel to the People So the Scribes and Pharisees Mat. 23.29 30. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the Righteous And say if we had been in the days of our Fathers we would not have been partakers with them in the Blood of the Prophets Dathan and Abiram were as odious and accursed to the wicked Jews in Christ's Days as the memory of Judas and Julian can be to us Therefore do not flatter your selves that you detest the Persecution of former Ages when your Heart is carried out with such Rage and Malice against the Messengers of Christ now 3. God will not always suffer it Prophet-hating is a deadly Sin It is said of Herod Luke 3.20 He added yet this above all that he shut up John in Prison So 2 Chron. 16.10 Then Asa was wrath with the Seer and put him in a Prison-house for he was in a rage with him because of this thing Were these Scriptures written for our Instruction and yet are you guilty of Prophet-hating that seek by Sacrilegious Violence to rob and deprive Ministers of that which is their Portion before God and Men So Hosea 4.4 This People are as they that strive with the Priest Enter your Protest against it have no hand in this Sin SERMON XXXIII JOHN XVII 19 And for their sakes I sanctify my self that they also might be sanctified through the Truth THis is the second Argument he had urged their Commission now his own Merit Justice might interpose and say they are unworthy but Christ saith I sanctify my self for them He dealeth with the Father not only by way of Intreaty but Merit and applieth himself not only to the good Will of the Father as his Beloved One but to his Justice as one that was ready to lay down his Life as a Satisfaction In the Text are two Things I. A Meritorious Cause And for their sakes I sanctify my self Where 1. Quis the Person who is represented under a double Notion as an Efficient Cause I Sanctify and as the Object Matter my Self the Person sanctifying and sanctified the Author and the Object the efficient and the material Cause of this Sanctification 2. Quid the Action what he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctify 3. Pro Quibus The Persons for whom this was done for their sakes not for himself he needed it not but for their sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The Effect of Christ's sanctifying himself that they might be sanctified through the Truth Where 1. The Blessing intended that they might be sanctified It is bonum congruum for in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the preheminence it is bonum morale not that they might be rich happy glorious but sanctified it is bonum specificativum such as maketh an Evidence for none can make comfortable Application of the
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
be spared and of all Offices Hearing is least necessary The Ear received the first Temptation Sin and Misery broke in that way so doth Life and Peace The Happiness of Heaven is expressed by Seeing the Happiness in the Church by Hearing This is our great Emploiment to wait upon the Word preached next to Christ's Word it is a great Benefit to have the Word written next to the Word written the Word preached Christ sent first Apostles then Pastors and Teachers God could have converted Paul without Ananias taught the Eunuch without Philip instructed Cornelius without Peter Do not hearken to those that cry up an inward Teaching to exclude the outward Teaching as if the external Word were but an empty sound and noise as the Libertines in Calvin's Time Faith confirmed by Reading is usually begotten by Hearing 2. The Use of the Word It is our Warrant What have we to shew for our great Hopes by Christ but the Word It is our Excitement a Means and Instrument to shew us God's Heart and our own our natural Face and the worth of Christ the Key which God useth and openeth our Hearts by Ministers are Christ's Spokesmen if we will not open the Ear why should God open the Heart 3. The Power of the Word is exceeding great It is the Power of God to Salvation The first Gospel-Sermon that ever was preached after the pouring forth of the Spirit had great success Acts 2.41 The same day there were added to the Church about three thousand Souls It was a mighty thing that an Angel should slay 185000 in one Night in Senacherib's Host But it is easier to kill so many than to convert one Soul One Angel by his meer natural strength could kill so many armed Men but all the Angels in Heaven if they should join all their Forces together could not convert one Soul There were single Miracles of curing one Blind or one Lame Ay but the Apostle's Word could work three thousand Miracles 1 Cor. 3.5 Who is Paul and who is Apollo but Ministers by whom ye believed even as the Lord gave to every Man Why doth God use the Word I Answer Because it pleased him 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save them that believe 1. It is most suitable to Man's Nature Man is made of Body and Soul and God will deal with him both ways by internal Grace and external Exhortations Man is a reasonable Creature his Will is not brutish God will not offer Violence to the Principles of Humane Nature Man is not only weak but wicked there is Hatred as well as Impotency God will overcome both together by sweet Counsels mixed with a mighty Force he useth such a Remedy as our Disease requireth the Gospel is not only called the Power of God but the Wisdom of God 1 Cor. 1.24 There are excellent Arguments which the Heart of Man could not have found out 2. It is agreeable to his own Counsels to try the Reprobate by an outward Rule and Offer wherein they have as much favour as the Elect they shall one day know that a Prophet hath been among them and so be left without excuse Rom. 1.20 The Rain falleth on Rocks as well as Fields the Sun shineth to blind Men as well as those that can see 3. It commendeth his Grace to the Elect. Their Faith must be ascribed to Grace When others have the same Means the same Voice and Exhortations it is the peculiar Grace of God that they come to understand and believe Whence is it that the Difference ariseth that whereas wicked Men are by the Word restrained and made civil there being an use of wicked Men in the World as of a Hedg of Thorns about a Garden they are by the same Word converted and brought home to God It is from the Grace of God Vse Examination Is our Faith thus wrought Every one should look how he cometh by his Faith by what Means True Faith is begotten and grounded upon the Word it is the ordinary means to work Faith The Word will be continued and a Ministry to preach it as long as there are any to be converted The Gospel alone revealeth that which may satisfy our Necessities it giveth a bottom for Faith and particular Application as being the Declaration of God's Will It is the only Means sanctified by Christ for that End John 17.17 Sanctify them through thy Truth thy Word is Truth James 1.18 Of his own Will begat he us with the Word of Truth The Condition of those is woful that want the Gospel or put it from them Acts 13.46 Seeing ye put it from you and judg your selves unworthy of Everlasting Life lo we turn to the Gentiles If Faith be of the right make the Word will shew thee once thou hadst none and that thou wert not able of thy self to believe beseech the Lord to work it in thee SERMON XXXV JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me WE have seen for whom Christ prayeth Now let us see what he prayeth for their comfortable Estate in the World and the Happiness of their everlasting Estate in Heaven With respect to their Estate in the World Christ mentioneth no other Blessing but the Mystical Union which is amplified throughout Vers. 21 22 23. Here he beginneth That they may be all one as thou Father art in me and I in thee He had before prayed for the Apostles that they may be One as we are One Vers. 11. and now let them ALL be One. The Welfare of the Church is concerned not only in the Unity of the Apostles but of private Believers you had need be One as well as your Pastors Many Times Divisions arise from the People and those that have least Knowledg are most carried aside with blind Zeal and Principles of Separation therefore Christ prayeth for private Believers That they may be all One c. In which words there is First The Blessing prayed for That they may be all One. Secondly The Manner of this Unity illustrated by the Original Patern and Exemplar of it As thou Father art in me and I in thee the ineffable Unity of the Persons in the Divine Essence Thirdly The Ground of this Unity the Mystical Union with Christ and by Christ with God That they may be One with us Fourthly The End and Event of this Union That the World may believe that thou hast sent me First From the Blessing prayed for I Observe That the great Blessing Christ asketh for his Church is the Mystical Vnion of Believers in the same Body Let them be One One in us and as thou in me and I in thee All these Expressions shew that the Mystical Union is here intended Let them be One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is elsewhere explained
a Person by it self and can subsist of it self the other is only taken into the Communion of his Person The Humane Nature communicates nothing to the Divine but only serveth it as an Instrument So we communicate nothing to Christ but receive all from him Both are wrought by the Spirit the Body natural of Christ was begotten by the overshadowing of the Holy Ghost So this Union is wrought by God's Spirit By the first Christ is Bone of our Bone and Flesh of our Flesh by the second we are Bone of his Bone and Flesh of his Flesh. There cometh in the Kindred by Grace Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of One for which cause he is not ashamed to call them Brethren He is of the same Stock with all Men but he calleth none Brethren but those that are sanctified none else can claim Kindred of Christ he will own no others The Hypostatical Union is indissoluble it was never laid aside not in Death it was the Lord of Glory that was crucified it was the Body of Christ in the Grave So it is in the Mystical Union Christ and we shall never be parted In Death the Union is dissolved between the Body and the Soul but not between us and Christ our Dust and Bones are Members of Christ. In the Hypostatical Union the Natures are not equal the Humane Nature is but a Creature tho advanced to the highest Privileges that a Creature is capable of the Divine Nature assumed the Humane by a voluntary Condescension and gracious Dispensation and being assumed it always upholdeth it and sustaineth it So there is a mighty difference between us and Christ between the Persons united Christ as Head and Prince is pleased to call us into Communion with himself and to sustain us being united In the Hypostatical Union the Humane Nature can do nothing apart from the Divine No more can we out of Christ. John 15.5 I am the Vine ye are the Branches he that abideth in me and I in him the same 〈◊〉 forth much Fruit for without me ye can do nothing In the Hypostatical Union God dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In the Mystical Union God dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4.4 Greater is he that is in you than he that is in the World The Hypostatical Union is the Ground of all that Grace and Glory that was bestowed on the Humane Nature without which as a meer Creature it would not be capable of this Exaltation So the Mystical Union is the Ground of all that Grace and Glory which we receive By the Hypostatical Union Christ is made our Brother he contracted affinity with the Humane Nature by the Mystical Union he is made our Head and Husband he weddeth our Persons As by the Hypostatical Union there is a Communion of Properties So here is a kind of Exchange between us and Christ 2 Cor. 5.21 For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As the Honour of the Divinity redoundeth to the Humane Nature so we have a Communion of all those good Things which are in Christ. Vse 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members that you may neither dishonour the Head nor dissolve the Union between the Members Christ useth this Expression to draw us up to the highest and closest Union with himself and one another 1. In your Respects to the Head 1. Let your Union with him be more close and sensible that you may ly in the Bosom of Christ as Christ doth in the Bosom of God Is Christ in us as God is in Christ are we made Partakers of the Divine Nature as he is of ours that you may say to him as Laban to Jacob Gen. 29.14 Surely thou art my Bone and my Flesh. That you may feel Christ in you Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me This Mystery is not only to be believed but felt 2. In your care not to dishonour your Head 1 Cor. 6.15 Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 3. By your Delight and Complacency You should make more of the Person of Christ Cant. 1.13 A Bundle of Myrrh is my Beloved unto me he shall ly all night between my Breasts Keep Christ close to the Heart delight in his Company and in frequent Thoughts of him This should be the holy Solace of the Soul 4. By your Aims to glorify him The Father studieth the Honour of Christ so doth the Spirit Thou art his and all thine is his Christ hath a title to thy Wit Wealth Estate Strength to all thou hast or canst do in the World Dost thou spend thy Estate as if it were not thine but Christ's Use thy Parts as if they were not thine but Christ's Use thy Parts as Christ's 2. To your Fellow-members Walk as those that are one as Christ and the Father are one seeking one another's Welfare rejoicing in one another's Graces and Gifts as if they were our own contributing Counsel Assistance Sympathy Prayers for the common Good as if thy own Case were in hazard living as if we had but one Interest This is somewhat like the Trinity Vse 2. Let it put us upon Thanksgiving No other Union with us would content Christ but such as carrieth some Resemblance with the Trinity the highest Union that can be In love to our Friends we wear their Pictures about our Necks Christ assumed our Nature espouseth our Persons How should we be ravished with the Thought of the Honour done us We were separated by the Fall and became base Creatures yet we are not only restored to Favour but united to him Thirdly The Ground of this Union one with us By the Mystical Union we are united to the whole Trinity Our Communion with the Father is spoken of 1 John 1.3 That ye also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ. Communion with the Son 1 Cor. 1.9 God is faithful by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit 2 Cor. 13.14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen To distinguish them accurately 〈◊〉 very hard only thus in general We must have Communion with all or none There is no coming to the Father but by the Son John 14.6 I am the Way the Truth and the
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
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 Would a Woman accept of a Man when she knows not what he is nor from whence he came Can the Soul rest it self with Christ and venture its Salvation upon him till it knows what he is 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day Faith is an advâ—sed Act it is a Child of Light Presumption is but a blind Adventure an Act that is done hand over-head without Advice and Care but Faith certainly presupposeth Knowledg The blind Man speaks Reason in this when Christ asked him Dost thou believe on the Son of God John 9.35 He answered Vers. 36. Who is he Lord that I may believe on him And then for Love No Knowledg no Love an unknown Object never affects us Love proceeds from Sight those that have a sight of the Excellencies of God by the Light of the Spirit accompanying the Word they love the Lord. And then where there is no Love there is no Knowledg 1 John 4.8 He that loveth not knoweth not God for God is Love And then for Worship and Obedience that is also the Fruit of Knowledg that Worship which is performed to the unknown God is never right As those Fruits that grow out of the Sun are crabbed and sowr so all such Acts of Worship as proceed not from Light and Knowledg are not right and genuine There cannot be a greater Preservative from Sin than Knowledg 3 Epist. John 11. He that doth Evil hath not seen God Certainly he that makes a trade and course of Sin was never acquainted with God 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 And there can be no enjoiment of God without Knowledg neither in a way of Grace nor in a way of Comfort Not in a way of Grace there can be no Grace without Knowledg if we be renewed and changed it is by Knowledg Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him If we be strengthned in Affliction and enabled for the Duties of every Condition it is by Knowledg Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need All Communications of Grace are conveyed by Light Nor can there be any enjoiment of God in a way of Comfort without Light and Knowledg Fears are in the dark till we have a distinct Knowledg of the Nature and Tenor of the Covenant we are full of Fears and Doubts which vanish as a Mist before the Sun when Knowledg is wrought 2. Proposition There is no Knowledg of the True God without the Knowledg of Christ as Mediator For two Reasons 1. Because God will accept no Honour from the Creature but in and through Jesus Christ. John 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him God hath revealed himself in Christ and you make God an Idol if you think of him otherwise 2. Because God out of Christ is not comfortable but terrible The fallen Creature cannot converse with God without a Mediator As Waters which are salt in the Sea strained through the Earth are sweet in Rivers So are the Attributes of God in and through Christ sweet and comfortable to the Soul for we cannot draw nigh to God without a Screen Vse To press us to get Knowledg The more Knowledg the more a Man the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and void of Vnderstanding is like the Beasts that perish And again as Knowledg doth distinguish you from Beasts so the Knowledg of God doth distinguish you from other Men to know God is your excellency above other Men. Jer. 9.23 24. Let not the wise Man glory in his Wisdom neither let the mighty Man glory in his Might let not the rich Man glory in his Riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord c. As if he had said If you will needs glory it is not who is most Wealthy nor most Mighty nor most Wise but who hath the greatest Knowledg of God in Christ. Above all know God in Christ that is most comfortable Horribile est de Deo extra Christum cogitare It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with this is a Speculation fit for Angels 1 Pet. 1.12 Which things the Angels desire to look into Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God And therefore much more should it be the study of Saints But do not rest in a naked Contemplation there is a Form of Knowledg Rom. 2.20 as well as a Form of Godliness 2 Tim. 3.5 which is nothing else but an Artificial Speculation a naked Model of Truth in the Brain which aâ— the Winter-Sun shines but warms not But what is true Knowledg How shall we discover it I Answer 1. It must be a serious prudent Knowledg c. See on Ver. 8. I now come to speak to the Illustration of this Qualification of Saving-Knowledg It is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its efficient and exemplary Cause But I have known thee I. The first Illustration is from the Opposite Ignorance and Obstinacy of the World The World hath not known thee Why is this alledged I Answer Partly to shew the Reason why they should be otherwise dealt withal than the blind World As if he had said By thy righteous and wise Constitution thou hast appointed different Recompences to Men of different States but now They have known thee but the World hath not known thee Partly in commend their acknowledgment of Christ the World neither knowing nor believing yea rather hating and persecuting thee In the Original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho so that neither hindred by Fears nor Snares the Rulers and great Men were against the acknowledging of Christ the Multitude blind and obstinate yet the Disciples knew him and owned him as the Messiah or one sent of God 1. Observe That it is exceeding praise-worthy to own Christ when others disown him and reject him to own him in the midst of the World's blindness and madness against 〈◊〉 Now he is publickly received among the Nations it is no great matter to own his now as those
that followed Christ in his Life-time for the Loaves Joh. 6.26 when Honours and Conveniences and Interests look that way But to own him then when the Powers of the World the Heads and Rulers of the Church are against him when the Stone is refused by the Builders this is Praise-worthy Now the Reasons are two It is a sign God hath a great Love to them and it is a sign of their great Love to God of his choice and their sincerity There are two things hinder us from the sight of Truth Prejudices and Interests now it is a sign of the special Direction of God's Spirit when we can overlook Prejudices and it is a sign of our unfeigned Zeal when we can deny Interests 1. It is an Argument of God's Love to us This looketh like Election Mat. 24.24 If it were possible they shall deceive the very Elect. There are some Favorites whom God taketh into his special Care that he may shew them his Counsel and lead them into all Truth In Times when Error is so countenanced and appeareth with a plausible Face it is a matter of great skill to find out the Truth There are some choice Ones to whom God manifests himself when others are left to perish in their own ways So it is said Psal. 25.14 The Secret of the Lord is with them that fear him By the â—â—cret of the Lord is not meant the Counsels of his Providence they are revealed but to a few to the Prophets this is a Promise common to all that fear him therefore by it is intended the Counsels of the Word those that are his Favourites that lie in his Bosom they shall know his Secrets as the Disciples when they would know any thing of Christ pointed to the Disciple whom Jesus loved John 13.23 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved Simon Peter therefore beckoned to him that he should ask who it should be of whom he spake 2. It is an Argument of our Sincerity to own God in Times of publick Contest when it is dangerous to own him There are some times when God crieth Who is on my side Exod. 32.26 when he calleth upon us to manifest our selves and Providence calleth for a Publick Acknowledgment Errors by God's Permission are sent into the World to try us The Lord trieth you to see if you will be led by every Fancy and swim with the Stream Many times the Delusion is very strong that our Trial may be the greater so 1 Cor. 11.19 There must be Heresies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved may be made manifest among you Winds are let loose to try who are Chaff who are solid Grain especially an Error backed with Power as when the Tree is shaken rotten Apples fall down such Times discover Hypocrites Prov. 26.26 Whose Hatred is covered by Deceit his Wickedness shall be shewed before the whole Congregation But now it is a great Argument of Sincerity to own the Truth when the Error is so plausible and the Inconvenience is great 1 Kings 19.10 I have been very jealous for the Lord God of Hosts because the Children of Israel have forsaken thy Covenant thrown down thine Altars and slain thy Prophets with the Sword and I even I only am left and they seek my Life to take it away When we are left alone to Contest that is a great trial Vse 1. Information 1. That true Zeal is not seen so much in fighting with antiquated Errors as in being established in the present Truth 2 Pet. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The present Truth of that Age was to acknowledg Christ to be the Messiah When Truths are upon the Stage then to give our Testimony to them this is to be God's Witnesses To declaim against the Errors of former Ages is but a safe and wary Zeal The Jews that opposed Christ yet pleaded for the Prophets slain by their Fathers Corah Dathan and Abiram were as hateful to them as Judas to us but they had no Eyes to see for the present Christ taxeth the Hypocrisy of them that maligned the living Prophets and garnished the Tombs of the Dead Mat. 23.29 It is no thank to own Christ in the Day of his Exaltation as when he is opposed and slighted Old Truths are only opposed by Natural Prejudices but present Truths by carnal Interests 2. That it is a great Folly in them that will profess nothing till the World be agreed Laziuess is apt to pretend want of Certainty This is the old Prejudice Chrysostome bringeth in an Heathen disputing I would fain become a Christian but there are so many Divisions among you that I know not what to chuse Men are loth to put themselves to the trouble of Prayer and search and would have all fitted to their Hands and therefore till all be agreed keep themselves in a wary reservation Should a Traveller stand still because he meeteth with many Ways Jer. 6.16 Thus saith the Lord Stand ye in the way and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Or should a Man that is sick refuse Physick till all Physicians be of one Mind It is your Duty to search and it is praise-worthy to own Christ in Times of Contest 3. It informeth us that a Multitude is no excuse because all went that way We should own Christ tho the World know him not tho it hate him tho it persecute him We should have an Eagle-Eye The old World was not spared for the Multitude there were but eight Persons of another Judgment We often presume that many Eyes see more than one and so spare the labour of Examination but one Man that hath the use of his Eyes seeth more than a thousand blind Men and often-times it falleth out that a few find the true way Mat. 7.14 Strait is the Gâ—â—e and narrow is the Way that leadeth unto Life and few there be that find it Therefore it is brutish to follow the Track We should examine because mostly the World is out and the Maltitude followeth that which is Evil nay it is rather a ground of suspicion the most are not the best Vse 2. It presseth us to be more earnest to get a clear and satisfactory Knowledg in the Controversies of the Age in the Truths that are now upon the Stage To that end 1. Desire the direction of Christ and consult with him As the Woman of Samaria John 4.20 Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship Whether Zion or Geâ—â—zâ—m Present it often to Christ. Prayer is the best way to get Satisfaction and our Doubts are best solved by consulting with the Oracle You can have no certain Light from Men without his Illumination 2. Search and prove all things 1 Thess. 5.21 Prove all things hold fast that which is good We should stand in
What they know not naturally as brute Beasts in those things they corrupt themselves Suppose they use the Spectacles of Art to help the Native Light of Reason with Industry yet their Eyes are blind How erroneous in Religion were the Civil Nations Rom. 1.22 Professing themselves to be wise they became Fools very foolish in Matters of Worship The Romans placed Fear Humane Passions and every paltry thing among their Gods The ruder and more brutish Nations worshipped only the Sun and Thunder things great and wonderful And still now we see great Scholars given over to fond Superstitions Nay go higher suppose besides the Spectacles of Art Nature be furnished with the Glass of the Word yet we see great Scholars very defective in the most useful and practical Points Nicodemus a Teacher in Israel knew not Regeneration John 3.10 Usually they delight rather in Moral Strains than Mysteries of Faith and err in one Point or another usually the Controversies of their Age they are blinded by Pride or Interest are loth to stoop to Truth revealed and so are outstarted by the Vulgar Surgunt indocti rapiunt Coelam c. they dispute away Heaven while others surprize it Nay suppose they had an exact Model and Proportion of Faith and do pry into all the Secrets of Religion as it is possible to do with the common Light and Help of the Spirit which is as far as a Reprobate can go yet all this is without any change of Affection without any savour or relish of Truth This Speculative and Artificial Knowledg doth not change the Heart But here is an Objection Many Carnal Men have great Parts and profess the Knowledg of the True God I Answer 1. The greatest part of the World lieth in Ignorance they are born in Darkness live in Darkness love Darkness more than Light and are under the Powers of Darkness Ephes. 6.12 The Rulers of the Darkness of this World The Devil hath a large Territory over all the blind Nations 2. Carnal Men that own the True God and profess him yet in a Scripture-sense they do not know him For Knowledg not being affective it is reputed Ignorance John 8.54 55. Of whom ye say that he is your God Yet ye have not known him but I know him and if I should say I know him not I shall be a Liar like unto you but I know him and keep his Saying It is a Lie to pretend to Knowledg without Obedience 1 John 2.4 5. And hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him For all their great Parts they are but Spiritual Fools they have no true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are all Carnal Men Titus 3.3 We our selves also were sometimes foolish out of our Wits They do not understand things Spiritual and such as tend to maintain Communion with God they love and do those things with delight that are against all Reason hurtful to Body and Soul Natural Men are sometimes represented as Fools that judg amiss sometimes as Infants that know nothing Isa. 28.9 Whom shall he teach Knowledg and whom shall he make to understand Doctrine they that are weaned from the Milk and drawn from the Breast Sometimes as Beasts that are uncapable of Understanding Psal. 32.9 Be ye not as the Horse or as the Mule that hath no Vnderstanding Fools they are in their choice that prefer a Nut or an Apple before a Jewel they spend all their time in looking after Riches and Honours and such kind of things as do not conduce to Eternity for Carnal Pleasures forfeit their Souls and yet think themselves very wise In their Course they make War with Heaven and enter into the Lists with God as if they were stronger than he In their presumption they give out themselves for the Sons of God when they are the Devil's Children as if a Man born of a Beggar should pretend to be the Son of a King Fools and Mad-men challenge all Lands as theirs so do they all Promises and Comforts Within a little while experience will shew them to be Fools their Eyes are never opened to see their Folly till it be too late Luke 12.20 Thou Fool this Night thy Soul shall be required of thee Jer. 17.11 As a Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. There is no Fool to the Carnal Fool Godly Men are only wise that are wise to save their Souls Vse It informeth us 1. Of our Misery by Nature For as the Reprobate lost World are so are we all by Nature we have no Knowledg of the True God Job 11.12 Vain Man would be wise tho Man be born like a wild Asses Colt We are apt to think our selves Angels but we are Beasts Every one affects the repute of Wisdom we would rather be accounted Wicked than Weak If a Man were born with an Asses Head or were monstrous and mishapen in his Body this were sad It is worse to be born with the Heart of an Ass to be born like a Wild-Asses Colt with such gross and rude Conceits of God and Holy Things This is our Estate by Nature 2. The Danger of Ignorance it is the state of the Reprobate World It is good to think of it partly that we may avoid it our selves and strive for Knowledg partly that we may be thankful if we have obtained Knowledg and partly that we might pity others as Christ wept over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes It is one of God's sorest Judgments when the Lord hath left threatning other things then he threatens a blind Heart and a vain Mind The great reproach that Nahash would lay upon Israel was to put out their right Eyes The great Design of the God of this World upon the Men of this World is to put out their Eyes that they might not come to the Knowledg of the Truth 3. Positive Ignorance is a sign that we are of the World I mean where we have Means and Opportunities to the contrary and do not come to the Knowledg of God and of his Ways 1 John 2.13 I write unto you little Children because ye have known the Father God hath no Child so little but he knows his Father The blind World knows him not when there is Night in the Understanding or Frost in the Heart it is a sign of a Worlding when Men are ignorant unteachable and do not grow in Knowledg God's Children many times may be ignorant and do not profit according to their Advantages John 14.9 Have I been so long
with thee and yet hast thou not known me Philip that is not known so distinctly God the Father and me as coming out from him But God's Children are not altogether unteachable 4. We have no reason to trust the Judgment of Carnal Men in matters of Godliness for they do not know God Can blind Men judg of Colours I urge it that you may not be discouraged tho the World scoff at Holiness who would take notice of the Judgment of Fools 5. That Ignorance is not only the Badg of silly weak Persons but of great Men and those that are carnally Wise. Mat. 11.25 I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes Whatever parts they have they have no saving-Knowledg of God The Godly Man is the only knowing and wise Man all others they are but Fools however they swell with an opinion of Knowledg and count it a reproach to be so called II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledg but I have known thee c. All along our Likeness to Christ and Unlikeness to the World is asserted Observe That Christ's Knowledg is the Pattern and Cause of ours We have all things at the second hand I have known and they have known All the Candles are lighted at this Torch Or to use a comparison more Celestial all the Stars receive their Light from the Sun Therefore he is called The Father of Lights James 1.17 and the Sun of Righteousness Mal. 4.2 Christ giveth us Knowledg two ways by his Word and by his Spirit Now none is fit to establish a Word none to pour out the Spirit but Christ. 1. None can give us a sufficient Revelation of the Father but Christ that came out of his Bosom that knew all his Counsels John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Our Knowledg is by the Senses by Sight and Hear-say Now no Man hath seen God but Christ that was God-Man who came out of his Bosom So Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him To know him perfectly and comprehensively so neither Men nor Angels know him To know him originally so as to establish a Revelation with Authority and so as fit to offer the Light and Knowledg of him to the Creature so none but Christ knows him our Faith is built on God Humane Authority begets but an Humane Faith and Credulity It was necessary that in the Bedroll of Gospel-Preachers the Son of God should have the first place that in the latter Times he should preach to us by his Son that the ultimate Resolution of Faith might be into Divine Authority John 7.29 But I know him for I am from him and he hath sent me And chap. 10.15 As the Father knoweth me even so know I the Father It is for our Confidence that the full discovery of this Doctrine was reserved for the Son of God 2. None else can give us a capacity to learn Jesus Christ is such a Teacher that he doth not only give the Lesson but the Wit and Skill to learn 1 John 5.20 We know that the Son of God is come and hath given us an Vnderstanding that we may know him that is true No matter what the Scholar is when we have such a Master We use to inquire whether any one hath a Capacity to learn He openeth the Scriptures and openeth the Understanding to learn Luke 24.27 And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself And Vers. 45. Then opened he their Vnderstandings that they might understand the Scriptures There is a double Vail upon the Doctrine and upon the Heart Christ removeth both Vse 1. If that the true Knowledg of God is only to be had from Christ it directeth us in the use of all Ordinances to look up to him there must our Trust be fixed in Reading Hearing Meditating We must use Helps and Means else we tempt God but our Trust must be elsewhere In Reading Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There are wonders in the Law but our Eyes must be opened to see them otherwise we shall have but a superficial and literal Knowledg when Men think to find more in Books than in Christ. So in Hearing Cathedram habet in Coelis Isa. 2.3 Come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Ways You come to the Word to be taught by Man and yet not to be taught by Man in Obedience you use the Means but your Confidence is on Christ that you may hear his Voice to the Soul that he that brought the Gospel out of the Bosom of God may bring it into your Hearts The Dial is of no use without the Sun except the Sun shine you cannot see what is a Clock by the Dial. So in Meditation and Study Christ is Wonderful Counsellor Isa. 9.6 Prov. 8.14 Counsel is mine and sound Wisdom I am Vnderstanding I have strength How are Men befooled that go forth in the confidence of their own Wit Flesh and Blood are apt to stumble in God's plainest Ways Carnal Hearts turn all to a Carnal Purpoâ—e Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools The same Cloud that was Light to the Israelites was Darkness to the Egyptians Luther calleth the Promises bloody Promises through our perverse Applications Truth is only renewing as taught by Christ. Ephes. 4.21 If so be that ye have heard him and have been taught by him as the Truth is in Jesus We cannot tell how to master Corruptions without this the Light of common Conviction is like a March-Sun that draweth up Aguish Vapors it discovereth Sins but cannot quell them We should be apt to forsake Truth upon every Temptation unless it were for Christ's teaching Psal. 119.102 I have not departed from thy Judgments for thou hast taught me 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things When Men lead us into Truth others may lead us out again Those that have made trial can best judg of the difference between being taught of God and Men. 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power When the Arrow cometh out of God's Quiver it sticketh in our sides Then we see Truths with Application Vse 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence and with all earnestness of Affection 1. With Confidence we despair many
of God that they that commit such things are worthy of death In your Consciences you will find an inward conviction that God is your Judg and will call you to an account for the breach of his Law We feel this living and dying Heb. 2.15 Who were all their life-time subject to bondage through fear of death And 1 Cor. 15.56 the sting of death is sin Only 't is more piercing and sharp when we die Secondly Let us enquire how or upon what reasons we come to have this exemption from condemnation This is 1. Vpon the account of Christs satisfaction to Gods Justice We all in our natural estate lie under the curse and wrath of God but Christ was made a curse for us to redeem us from the curse of the Law Gal. 3.13 And the Apostle telleth us 2 Cor. 5.21 That he was made sin for us that we might be made the righteousness of God in him Christ became a Sacrifice for sin to appease God towards us he was made a publick instance of Gods poenal Justice that we might be made an instance of Gods Merciful Justice or that God might deal with us in a way of grace upon the account of the Righteousness of Christ. 2. Vpon the account of the New-Covenant-grant John 5.24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation Christ would have us mark this as a a certain and important truth for escaping Eternal death and obtaining Eternal life are not trifles and Gods Faithful Word is interposed that such an one shall not come into condemnation Verily verily Well then the Gospel or New Covenant offereth pardon and exemption from condemnation to that death which the Law hath made our due to all those who will come under the bond of it 3. The certainty is considerable which resulteth or ariseth from these two grounds 'T is just with God to pardon them and to exempt them from Condemnation who take sanctuary at his Grace and devote themselves to him 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them 2 Tim. 4.8 We read of a crown of righteousness which the righteous judge shall give at that day Justum est quod fieri potest God may do it or not do it he is not unjust if he doth it and justum est quod fieri debet This latter is understood here because of the fulness of the merits and satisfaction of Christ and his truth in his Promises he must judg men according to the Law of Grace and give them that which his Promise hath made their due 4. There must be an Appeal to the Gospel Where this Grace is humbly sued out by the penitent Believer for God is Sovereign and must be sought unto Appeals from Court to Court and from one Tribunal to another are often set down in Scripture as Psal. 130.3 4. If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayest be feared No man could escape condemnation and the Curse if the Lord should deal with us in strict justice but from the Tribunal of his strict justice we appeal to the Throne of Grace where favour and pardon is allowed to us upon certain equitable and gracious Terms According to the old Terms who is able to appear in the judgment before God A Sinner must either despair or die or run for refuge to this new and blessed hope so Psal. 143.2 Enter not into judgment with thy Servant O Lord for in thy sight shall no man living be justified An innocent creature must beg his mercy and devote himself to his fear I proceed to the second Proposition 2. Doct. That this priviledg is the portion of those that are in Christ. 1. I shall here shew you What it is to be in Christ. 2. How we come to be in Christ. First What it is to be in Christ. The Phrase noteth Vnion with him There is certainly a real but spiritual Union between Christ and his Members which I have often described to you But late Cavils make it necessary to speak a little more to that Arguments All that I will say now is this 1. That it is more than a relation to Christ as a political head 2. That the Vnion of every Believer with Christ is Immediate 1. That it is more than a relation to Christ as a political head I prove it because it is represented by Similitudes taken from Vnion real as well as relative Not only from Marriage where Man and Wife are relatively united but from Head and Members who make one body not a political but a natural body 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ also by the similitude of root and branches John 15.1 2 3. Yea 't is compared with the mystery of the Trinity and the Vnity that is between the Divine Persons John 17.21 22 23. that they all may be one as thou father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one as we are one I in them and thou in me that they may be made perfect in one which tho it must not be understood in the utmost strictness yet at least there is more than a relation as also by reason 't is not only a notion of Scripture but a thing effected and wrought by the Spirit on Gods part 1 Cor. 12.13 We are by one spirit baptized into one body and by confederation one with another Cant. 2.16 I am my beloveds and my beloved is mine Christ is ours and we are his and he is also in us and we in him 'T is such a real Conjunction with Christ as giveth us a new being that Christ becometh to us the principle and fountain of a spiritual life 1 John 5.12 He that hath the Son hath life Christ is the stock we the graft he is the vine we the branches therefore we are said to be planted together in him Rom. 6.5 So that we may grow and live in him We are united to him as the body is to the soul all the members of the body are quickned by the soul the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit 1 Cor. 15.45 as giving them life not only by his merit and promise but the influence of his spirit which life is begun here and perfected in Heaven it is begun in the soul Phil. 3.20 and Rom. 8.10 but 't is perfected both in body and soul in Heaven for the spirit is life to the body because of righteousness and if the spirit of him that raised Christ from the dead dwell in you he that raised up Christ from the dead shall also
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 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 Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
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
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
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
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
have found a ransom From the beginning of the world Christ was known to be a Redeemer who saved the world by a ransom paid no other way could the effects of the Lords grace be communicated to us we receive mercies freely but they were dearly purchased by Christ. The second notion is that of a Mediatorial Sacrifice Isa. 53.10 He shall make his soul an offering for sin So Eph. 5.2 He gave himself for us an offering and a sacrifice to God for a sweet smelling savour Sin is a wrong done to God and therefore there must be something offered to God in our stead by way of satisfaction before he would quit his controversie against us this Christ hath done all that was signified by the Ancient Sacrifices and offerings was accomplished by him They were flayed killed burned all which are but shadows of what our Lord endured He is the true and real Sacrifice wherein provoked justice doth rest satisfied his wrath appeased and we that were loathsome by reason of sin made acceptablâ—â—nd well-pleasing unto God The third notion is that of a propitiation 1 John 2.2 He gave himself a propitiation for our sins and not for ours only but for the sins of the whole world And Rom 3 25. Whom God set forth to be a propitiation through faith in his blood This implyeth Gods being pacified and appeased so as to become propitious and merciful for ever to sinful mâ—â— in which sense he is also said to make reconciliation for the sins of his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 whereby is meant Gods being reconciled to us This was the great end why Christ dyed for us to appease Gods wrath and displeasure and to reduce us into grace and favour with him again by tendering a full compensation to God for all our sins 2. The effects ascribed to it 1. Sin is expiated or purged out Heb. 1.3 When he had by himself purged our sins he sat down on the right hand of the Majesty on high As God would not be appeased without a Ransom Sacrifice or Satisfaction so could not sin be purged out without bearing the punishment so the conscience is said to be purged from dead works by the blood of Christ Heb. 9 4. and Revel 1.5 He hath washed us from our sins in his blood That is done that which will remove the guilt and pollution of it when 't is rightly applyed to us and so he is said to finish transgression and make an end of sin Dan. 9.24 That is to destroy the reign of sin and to seal up the role and hand-writing that was against us that it may not be imputed and brought into the judgment 2. The sin is pardoned and the sinner justified Eph. 1.7 In whom we have redemption in his blood the forgiveness of sins That 's the great benefit which floweth from the death of Christ which is offered in the New Testament Acts 10.41 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And 't is sealed and represented in the Lords Supper Matth. 26.28 This is my blood of the New Testament which was shed for the remission of sins 3. The sanctifying the sinner to God Heb. 13.12 Jesus that he might sanctifie the people with his own blood suffered without the gate Heb. 10.10 By the which will we are sanctified by the offering of Jesus Christ once for all So Eph. 5.26 That he might sanctifie and cleanse it by the washing of water through the word So John 17.19 That they also might be sanctified through the truth In these and many other places is meant both our dedication to God and the renovation of our natures that qualifieth for communion with him 4. The consummation or the perfecting of the sanctified as Heb. 10.14 By one offering he hath perfected the sanctified for ever The priests of the law were forced to renew their Sacrifices because they could not compleatly take away sin for the law made nothing perfect Heb. 7.19 Could not yield us sufficient expiation for sin to justifie and sanctifie the person so as to open Heaven to him and a free access to God but Christ hath fully done this perfected us for ever by one offering There needeth no other Sacrifice no other satisfaction to remove the guilt and eternal punishment John 19.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is finished or perfected all is undergone that was necessary for the redemption of the Elect there needed no more to satisfie justice or procure salvation for us 3. The sufficiency of it to these ends and effects 1. From the Dignity of the person He had all fulness in him a fulness of holiness Col. 1.9 a fulness of the Godhead Col. 2.9 He was holy and innocent and also God and will not the blood of God cleanse us from all our sins 2. The unity of his office and Sacrifice There is but one Redeemer and one Sacrifice and if but one this is enough 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Jesus One Sacrifice Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself And Rom. 5.18 The free gift came upon all to the justification of life The Scripture much insists upon this 3. The greatness of his sufferings Isa. 53.4 5 6. Surely he hath born our griefs and carried our sorrows yet did we esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Phil. 2.7 8. But made himself of no reputation and took upon him the form of a servant and was made in the likenâ—â—â— of men and being found in fashion as a man â—e humbled himself and became obedient unto death even the death of the cross And Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us for it is written cursed is every one that hangeth on a tree Now Christians all this is offered to our Faith The notions the effects or ends the sufficiency of it to these ends and purposes The price is paid by Christ and accepted by God We partake of these benefits as soon as we perform the conditions of the Gospel but we triumph when more explicitely we declare our selves to be true and sound Christians God doth not look for an Expiatory Sacrifice at our hands but a thorough application of what he hath found out for us This broad foundation laid is not only free for God to build upon but for us to build
Persecution may not scorch it nor the cares and pleasures of the World choak it Col. 1.23 Continue in the Faith grounded and settled and be not moved away from the hope of the Gospel We must be thoroughly persuaded that it is the very Truth of God and venture our Souls and all our concernments and interests upon this Bottom when we seriously consider what we do There is a slight and superficial Confidence which soon vanisheth away as the seed that fell upon the stony ground soon sprung up for it had not much depth of earth but as soon withered because it had no root Matth. 13.5 6. Some may readily receive the Offers of Eternal Life but the Word is not ingrafted in their hearts No the Confidence of Faith must be sound and permanent such as is not easily shaken with the Winds of Temptation 3. It must be predominant and in some degree of Soveraignty in the Soul not only over our doubts and fears but over our lusts and carnal affections subduing the heart to God and vanquishing the Devil the World and the Flesh. The World 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 And Taming the Flesh Acts 15.9 purifying their hearts by Faith and mastering our carnal desires and affections Resisting the Devil 1 Pet. 5.9 It sheweth us better things with which our minds are wholly taken up Every mans heart cleaveth most strongly to those things which he judgeth best Now Faith shewing us the things of the other World present things are lessened in our eyes and our desires to them abated A â—light and superficial Confidence soon vanisheth away they are not able by it to vanquish Temptations 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 then the praise of God 'T is such a dependance upon the mercy of God in Jesus Christ as to count it better than life Psal. 63.3 Such a value of the blessing promised as will Counterballance the Temporal good or evil which the Devil the World and the Flesh opposeth to their good or Evil. Men may have some beginnings or dispositions to true Faith but they are weak and feeble and so are soon over mastered by worldly and carnal respects and cannot prefer the Service of Christ before the glory of the World John 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only 4. 'T is growing As our assent to the Word of Truth is more full and strong so our Adherence Confidence and Dependance increaseth also and we cleave faster to the Promises of Christ and are better established in the practice of godliness and have a more setled boldness against fears and doubts and temptations so that they can bear better repulses from God Matth. 15.28 Great is thy Faith Grow more couragious in dangers and difficulties Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us ver 37. Nay in all these things we are more than Conquerours And are the less shaken and troubled with cares and fears Mat. 6.20 Shall he not much more cloath you O ye of little Faith And believe in hope against hope Rom. 4.20 The highest degree of Confidence is not gotten at once nor at first ordinarily but by degrees after some continuance of waiting upon God after many Tryals and Conflicts and Experiences of his Love and Favour therefore still we are to labour after this that we may with greater quietness wait on God in the midst of pressures overcome the World contemn the pleasures of Sin curb our unruly Passions Come to the Throne of Grace with more boldness and confidence 2. What is the Earnest of the Spirit See the Sermon on the former verse 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts Three ways 1. As an Argument 2. By way of Effectual Influence 3. By way of gracious Improvement 1. As a confirming Argument against all our doubts and fears which are apt to assault and hurt us till we be in full possession especially in great Tryals The Spirit 't is an argument strong and full to confirm us in the truth and worth of the promised Glory The truth is plain so the worth as before 'T is an Argument in our own bosoms other things are without us but this is within That which before was written in books or spoken by men is now transcribed upon our hearts and so nearer at hand for our use 1 John 5.10 He that believeth on the Son of God hath the witness in himself When I go to my Bible there I find promises of eternal life which are the ground of my Confidence I go to my heart and there I find the beginnings of eternal life and so my Confidence is much increased a believer hath that within which assureth him of better a state to come he hath a tast of it in his Soul a spiritual sense That which is within us and lyeth as near as our own hearts is more sensible and affecting and more likely to work upon us effectually than that which is without us 'T is a very ingaging Argument to bind us not to depart from these Hopes shall we turn the back upon God after experience 'T is their great aggravation Heb. 6.4 5. 'T is impossible for those that have been once inlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost have tasted of the good word the Powers of the World to come if they should fall away to renew them again unto Repentance There may be some kind of tast and preparation towards this Earnest from whence men may fall away 2 Pet. 2.20 21 22. For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning for it had been better for them not to have known the way of Righteousness than after they have known it to turn from the Holy Commandment delivered unto them But it is happened unto them according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire Some knowledge and some experience some Common work of the Spirit This Argument doth increase our confidence because it doth evidence our right and interest as well as the truth of the thing its self that there is an Immortal Blessed Estate and that it is ours An earnest is given to secure the party that hath it This earnest is the Spirit convincing comforting changing the heart
their integrity and safety have miscarryed for ever yea that have had a great name in the Church Matth. 7.22 Many will say unto me in that day Lord Lord we have prophesied in thy name and in thy name have cast out Devils And in thy name done wonderful things Yet Christ saith I know you not in the next verse And Luke 13.25 26. When once the master of the House is risen up and hath shut to the door and ye begin to stand without and to knock at the door saying Lord Lord open to us and he shall say unto you I know you not whence ye are Then shall ye begin to say we have eaten and drunk in thy presence and thou hast taught us in our streets So Prov. 14.12 There is a way that seemeth right unto a man but the end thereof are the ways of Death The Foolish Virgins Matth. 25. Made full account to enter into the Nuptial Chamber but were shut out Many now in Hell little thought of coming thither those not only of the bruitish multitude but of great note that have lived in the light of the Gospel and heard the difference between the wicked and the Godly 2. There is no true confidence but what groweth out of a constant uniform self denying obedience Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven But he that doth the will of my Father which is in Heaven And 1 John 3.18 My little Children let us not love in word neither in tongue but in deed and in truth And Rom. 8.5 6 7. SERMON XII 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of the Lord. THis verse containeth a practical Inference out of the whole foregoing discourse That which was before spoken may be reduced to these three heads 1. A certain knowledge and confidence of a Blessed estate We know and we are always confident 2. An earnest desire expressed by groans and vehement longings after it 3. A willingness and holy boldness to venture upon Death its self upon this Hope Now these do infer one another Because we know we desire because we desire this happy estate we are willing rather c. So they all infer this effect mentioned in the Text. We labour because we know we labour because we desire we labour because we are willing rather yea this effect feedeth and maintaineth all the former dispositions in life and vigour and also evidenceth the sincerity of them Surely we know we desire we are willing rather if in life in Death we study to approve our selves to God wherefore we labour that whether present or absent c. This verse containeth a Christians scope and a Christians work 1. His scope to be accepted with God 2. His work we labour that whether present or absent 1. His Scope The scope of the Christian life is to approve our selves to God while we are present in the Body to do things pleasing in his sight Col. 1.10 That ye might walk worthy of the Lord unto all pleasing And 1 Thes. 4.1 As we have learned how to walk and how to please God so abound therein more and more when absent or gone out of the Body that we may be found in a state of well pleasedness and acceptation 2 Pet. 3.14 Be found of him in peace Heb. 11.5 He had this Testimony that he pleased God Our great inquiry is whether our state be pleasing or displeasing to him and our great aim is that it may be pleasing 2. A Christians work we labour that whether present or absent There take notice of two things 1. Their Earnest and assiduous diligence In the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are ambitious of this Honour the Word is used in two other Scriptures Rom. 15.20 Striving to preach the Gospel where Christ was not named And 1 Thes. 4.11 Study to be quiet Affect this honour or pursue after it as men do after preferment honours and dignities in the World So that this word is three ways rendred labour strive study Ambition mightily prevaileth with sensual men and maketh them restless and unwearyed in their pursuits till they get at top This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last 2. The Several states in which this design must be carryed on whether present or absent Whether we be at home and continue in this Earthly Body of ours or whether we be gone out of the Body the Happiness of this World and the next lyeth in our acceptance with God Living and dying a Christian must see that he be in a state of well pleasing Rom. 14.7 8. Our hearts are pretty well at ease while we are in the body if we may know that we are accepted of God However that must be our Scope Now it must be the design of our obedience and hereafter it will be the grounds of our reward 'T will be our Solace in our Pilgrimage and it will be our happiness when we die and go out of the body if Christ will own us at the last Doct. The great ambition design and endeavour of a true Christian is that living and dying he may be such as God may like and well approve of 1. I shall give you the Emphasis of this point as it lyeth in the Text. 2. Some reasons of the point 1. Let me illustrate this point as it lyeth in this Scripture Mark this must be our great design and Scope we must not only do things which are Deograta acceptable to God for the matter but this must be our fixed end and Scope which we must propound to our selves Christianity and true Godliness is set forth in Scripture by three things Sometimes by the Internal Principle of it the Spirit of God or the Divine Nature 2 Pet. 1.4 or the seed of God abiding in us 1 John 3.9 Sometimes by the intention of the true end which is the pleasing of God and the fruition of God with Christ and his Blessed ones for ever in Heaven when the heart is set upon that Mat. 6.20 21. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your heart be also And 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 Sometimes by the reception of the true rule when that is ingrafted in our hearts and so impressed upon our hearts that it cannot be defaced Heb. 8.10 I will put my Laws into their mind and write them in their Hearts and Psa. 37.31 The Law of God is in my Heart I now am to speak of the Second which is the true aim scope and tendency of the life of
now 'T is a Blessed thing at the close of our pilgrimage that God will receive us into his Glory But while we continue in the Body The believing apprehensions of the favour of God are very comfortable before we come to injoy the fruits of it 1. How else can we long for the coming of Christ and expect his appearance if before we pass to our Judgment we know not whether we shall be accepted yea or no Now within time it concerneth us to know how we shall fare hereafter Man hath a curiosity to know his destiny as the King of Babylon stood at the beginning of the ways to make divination The good and the evil of the World is of such light concernment and of so short continuance and God is so good that we may trust him blindfold for Worldly things and 't is a wicked foolish and needless curiosity to be so desirous to know our fortune But it concerneth us much to know whether we shall be well or ill for ever how the case will be carryed in the last Judgment if it be evil that we may prevent it and correct our errour in Death we cannot err twice if good that we may know our portion and rejoice in it if it be our Happiness then it must needs be very desirable to know it aforehand In the next verse to the Text verse 10th he speaketh of our Judge our Happiness and final doom dependeth upon his being pleased with us if we apprehend him as an angry Judge or an adversary let us agree with him quickly by the way if he be a gracious Father let us have the solace and comfort of it during our pilgrimage while we so much need it 2. Else we cannot comfortably injoy Communion with God for the present How can we come before him if we know not whether he will accept an offering at our hands They who being in a state of Faith and Reconciliation make it their endeavour to please God have God ever with them John 8.24 He that sent me is with me The Father hath not left me alone for I do always the things that please him They that would have the comfort of Gods presence and company in all Conditions they ought to set themselves to please God and observe his will in all things and when we have any special business to do with God 1 John 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight So that while we are present we are accepted of him 3. We cannot have a cheerful fruition of the Creature and Worldly injoyments till God accepteth us Eccl. 9.7 Eat thy bread with joy and drink thy wine with a merry heart for God accepteth thy works Till we are in a reconciled estate accepted by God all our comforts are but as stolen waters and bread eaten in secret like Damocles his banquet while a sharp sword hung over his head by a slender thread But now when our persons and ways are pleasing unto God then all these comforts are sweet and satisfactory we tast Gods love in them and can use them as his Blessings with cheerfulness and thankfulness 4. That which maketh us more lively and active in our course of pleasing God is First The future Judgment And 2. The hope of our presence with him 1. The future Judgment That I gather from the 10 th verse for we must all appear before the Judgment seat of Christ. There will certainly come a day when every person that ever lived in this World shall be Judged by God and this day is sure and near In this life we are always expecting an end and carryed in a Boat that is swiftly wasting us towards Eternity Now whom should we please and with whom should we seek to be accepted A vain World or frail man or the God to whom we must strictly give an account Surely this universal impartial Judgment bindeth us to carry it so that we may be accepted with God 2. The hope of our presence with him and the beatifical vision and fruition of him for in the context he speaketh of presence and sight and then he saith wherefore we labour We are so sluggish and backward because we seldom think of the World to come earthly things are the great poise to an earthly mind but Heavenly things to an heart that is Spiritual that is their motive there are many such wherefores in the Scripture 1 Cor. 15.58 Wherefore my Beloved Brethren let us be stedfast and unmoveable always abounding in the work of the Lord. And Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God accceptably with Reverence and Godly Fear There being such an eminent and excellent state of Glory and we being Candidates and Suitors for it how should it quicken us to use all diligence that we may be accepted of God and admitted into the fruition of it The Apostle telleth us Phil. 3.14 I press towards the Mark for the prize of the High calling of God in Christ Jesus Paul had his eye still upon the Mark that he might stear his whole course in order to it The thoughts of the prize and worth of the reward made him press forward through difficulties and discouragements the more we have this Glory in our thoughts the more shall we be heartned against faintings and failings which we shall ever and anon be tempted unto 2. Reasons 1. We were made and sent into the World for this end That by a constant course of obedience we might approve our selves to God and finally be accepted of with him and received into his Glory 'T is good to consider the end why we were born and sent into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the truth Surely man was made for some end for the wise God would make nothing in vain Now what is mans end Not to fill up the number of things as stones and not to wax bulky and increase in growth and stature as trees not to eat and drink and serve appetite as the beasts not for the earth the end is more noble than the means not dig for iron with mattocks of Gold The Earth was made for us to be our habitation for a while not we for it Surely God made all things for himself Prov. 16.4 And Rom. 11.36 For of him and through him and to him are all things So we especially who have the faculties of heart mind to know him love him and serve him injoy him for ever Now we seek after him our whole life is a coming to God we have not enough of God here to satisfy the Soul only enough to direct incline us to seek more and every one that seriously mindeth his end maketh it his trade and daily work John 6.38 I came from
But why not of the Angels in Heaven Who are sent forth for the good of the Elect and observe our behaviour and who stop us in our sins as the Angel did Balaam who said it is an errour See Numb 22.34 So 1 Tim. 5.21 I charge thee before the Elect Angels Surely the Angels observe our actions they are sent abroad in the World as the spies and intelligencers of Heaven So they attend upon congregations 1 Cor. 11.10 For this cause ought a Woman to have power on her head because of the Angels In assemblies for worship more Company meeteth then is visible Devils and Angels meet there Devils to divert your minds assoon as you begin to be Serious to Snatch the good word out of your hearts Angels observe you therefore there should be no undecency 3. Devils may accuse men in that day The Devil is called The accuser of the Brethren The Fathers bring him in pleading thus against the Sinner Domine sit meus per culpam qui tuus esse noluit per gratiam I never dyed for him could promise him no heavenly Kingdom but a little sensitive pleasure Ostende tuos tales numerarios O Christe c. 4. Sometimes the Word of God is made to be our accuser John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust That is Moses his Law would accuse and Condemn them Christ needeth not to bring his complaint and inditement against them And it teacheth us this truth That where men remain in their Impenitency and unbelief both Law and Gospel Gods justice and mercy our own consciences the Spirit resisted by them in his moral swasions Messengers means pains taken on them will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48 He that rejecteth me and receiveth not my words hath one that Judgeth him the word that I have spoken shall Judge him at the last day The word of the Gospel delivered by Christ that will Judge them Though there were no other witnesses yet the grace of God in the word will shew their Condemnation to be just because of their contempt and neglect Believers or unbelievers may know their doom aforehand by the word So Matth. 12.41 42. The men of Niniveh shall rise in Judgment against this Generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here So the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it for she came from the uttermost parts of the Earth to hear the wisdom of Solomon and behold a greater then Solomon is here The means that we have injoyed shall be produced and aggravate the Judgment against the neglecters and despisers of the Lords grace There was a greater manifestation of God in Christ than Solomon A greater confirmation in Christs resurrection and Infusion of the Spirit than in Jonahs being delivered out of the Whales belly 5. The ministers of the Gospel Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners Mat. 24.14 And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations First to them and then against them compared with Mark 13.9 The preaching of the Word will be a witness that men had warning enough but that they unthankfully neglected their opportunity and did cast away their own mercies So Mark 6.11 Shake off the dust of your feet for a testimony against them That signified what a crying sin and what a punishment did attend them that contemned the Messages of Salvation sent them by God 'T is not only a Testimony before God for the present but compare Mat. 10.14 15. Shake off the dust of your feet And it shall be more tollerable for Sodom and Gomorra in the day of Judgment This sheweth you are free of their blood and if there be no other witnesses this dust shall witness it 6. Conscience its self shall witness against them and God will discover our selves to our selves that we shall see the Judgment is just As long as men have any Tenderness conscience speaketh now but by custom in sinning men stop the mouth of it But when it speaketh not it writeth many times for the present it is silent and seemeth to take no notice of the sins we commit but they are all registred and they appear legible The sad story of our lives is all engraven upon the heart and when God awakneth the Conscience 't is all sin God will open our eyes not by an holy illumination but by a forced Conviction Rev. 20.12 The Books were opened and one of these Books is conscience and though it be in the sinners keeping yet it cannot be so blurred and defaced but our story will be legible enough and forgotten sins will stare us in the face Numb 32.23 And be sure your sins shall find you out We forget them now think we shall never hear of them more But God can make all occur to memory as fresh as if newly committed and in an Instant represent the story of an ill spent life and shew us all the thoughts words and actions that ever we have been guilty of The Paper goeth white into the Printing-house but within one instant 't is Marked within and without and cometh forth stamped with words and lines and sentences Which were no way legible there before 7. It will be made Evident by the confession of Offenders themselves As their Consciences will convince them so their own tongues will accuse them then As men now in the ravings of despair will vomit up their own shame as Judas Mat. 27.4 I have sinned in that I have betrayed the innocent blood And Jer. 17.9 At his latter end he shall be a fool Crying out Oh fool Oh mad man So much more then God can easily and without other Evidence convince men by themselves and make them accuse themselves he can Judge them out of their own mouths Luke 19.12 Produce evidence against them out of their own thoughts and pronounce sentence against them out of their own Consciences Rom. 2.15 Make mens tongues to fall upon them Psal. 64.8 He can indeed make use of us and all that is in us for his own Glory as having power to do with us what he will and 't is much for his honour when he maketh us witnesses against our selves 8. Wicked men shall accuse one another In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment they transfer it upon one another the man upon the Woman Gen. 3.12 The woman whom thou gavest to be with me And The Woman upon the Serpent The Serpent beguiled me ver 13. So those that draw one another into sin or are drawn by them will impeach one another 9.
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
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
he is ascended into Heaven he is to be known in Faith and worshipped in Spirit his body is above all kindness and his memory is to be respected not as the memory of an honourable man but as one who is Lord of the Church and governeth it by his Spirit to the end of the World Phil. 2.10 11. Not Lord Lord but obedience Matth. 7.22 1 USE is reproof of those that please themselves with that deceit of heart that if they had lived in the days of Christ conversed with our Saviour and heard his Doctrine and seen his Miracles and holy life they would not have used him as the Jews did but expressed kindness and love to his person Now to these let me say First That 't is an old deceit of heart We usually translate the scene of our duty to former times and lay aside at the present that work and expression of love which God hath called us to God knoweth in what age to cast you and what means and dispensations are fittest for you he that doth not improve present means will not improve any 1 Pet. 1.8 Whom having not seen we love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory If ye receive his Doctrine obey his Laws believe in him love him rejoyce in the midst of afflictions you express your love to Christ. 2. It is not likely you would do otherwise having the same temper and constitution of Soul which they had that opposed Christ the same root of bitterness in you You hate those in whom there is the Image of Christ and some representation of his Holiness and Meekness We read of those Mat. 23.29 30. Who build the Tombs of the Prophets and garnish the Sepulchers of the Righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets who yet persecuted Christ as many will condemn the former Adversaries of the Martyrs Bonner and Gardiner Christ taught no other Doctrine than that which the Prophets and Martyrs had done but dead Saints do not exasperate And what entertainment would a rude dissolute sort of people give to such a mean but holy Person as Christ was that was so free in his Reproofs Ye are of your Father the Devil and the lusts of your Father ye will do John 8.44 He that now sheweth a spightful and malicious mind against the Truth and Servants of God shall never make me think otherwise but if he had lived in Christs days he would have been as ready and forward to persecute him as the worst Certainly an Herod and an Herodias to John Baptist would have been an Ahab and a Jezabel to Elijah ask them what they thought of Ahab and Jezabel they would have made many great Protestations that they would have done far otherwise but they did the same things to him that came in the Spirit and Power of Elias No miscreant but will cry out on the treachery of Judas the envy and malice of the High-Priests the fury of the Jews yet the same thing is done by them whilest Godliness is Persecuted they are still desirous to break this Vessel where this Treasure lyeth Dead Saints are out of sight no Eye sore to them no way offensive to their Ears 3. If you should this would not save you without Conversion to God The same Laws were in force then that are now knowing Christ after the flesh would do you no good but a spiritual and true affection to him The Reward was still promised to true Disciples John 12.26 If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honour When some came to see him he exhorted to imitation of his Example and subjection to his Laws It is not an outside appearance unless we humbly engage in his Service and have a desire to please him in all things Oh therefore let us make this use of the love of Christ and the sense of our engagements to him as to know Christ not after the flesh but so as to love him and serve him and subject our selves to his Laws Use 2. Have we a better knowledge of Christ Do we know him after the flesh or after the Spirit 1. The ground of our Knowledge what is it common Tradition Human Credulity or the illumination of the Holy Ghost The same Truths work differently as represented in a different light Common Report begets a cold Christianity Mat. 16.16 17. 1 John 5 4 5. 1 Cor. 2.4 Hear-say is an advantage yet not to be rested in We stand upon higher ground than Heathens yet are not taller men John 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World We our selves should be acquainted with Christ then we know the Truth with more efficacy John 8.32 Ye shall know the Truth and the Truth shall make you free with more clearness and certainty John 17.8 They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee Acts 2.36 Therefore let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ You may venture safely upon it build on it as a sure Foundation the other is but a dead and weak thing it vanquisheth no Temptations subdueth no carnal Affections 2. The fruits and effects of our Knowledge 1. It is a transforming Knowledge 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 Such a Knowledge as begets Union with Christ and a thorow change so as to be converted to him For it follows in the next verse to the Text Therefore if any man be in Christ he is a new Creature Christ liveth a new kind of life in Heaven so should we upon Earth he hath laid aside his mortal life so should we our carnal life live to God in the Spirit Know him and the power of his Resurrection Phil. 2.10 Christians are to be esteemed by their profiting in Godliness that is knowing him after the Spirit When we know that Spiritual Power which is in him and feel it in our selves renewing and changing the heart we find the power of his Resurrection raising us from the death of Sin to the life of Grace if we are planted into Christ as living Members of his Mystical Body 2. It is a knowledge that obscureth the splendor of all outward excellencies in our Opinion Estimation and Affection 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him Crucifyed Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom
united to Christ partake of his Divine Spirit who doth sanctify the Souls of his people and doth mortify and master the strongest corruptions and raise them to those inclinations and affections to which nature is an utter stranger Th Impressions left upon the Soul by the Spirit may be seen in the three Theological graces which constitute the new Creature mentioned 1 Cor. 13.13 But now abideth Faith Hope and Charity And 1 Thes. 5.8 Putting on the brest-plate of Faith and love and for an helmet the Hope of Salvation And elsewhere Faith Love and Hope Now the operations of all these graces imply a new and strange nature put into us 1. Faith which convinceth us of things unseen and to live in the delightful fore-thought of a World to come 2 Cor. 4.16.17 18. For this cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of Glory While we look not to 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 Now will there not be a manifest difference between a man that is governed by sense and one guided and influenced by Faith Certainly more than there is in a man that delighteth in ordering the affairs of Common-Wealths and a child that delighteth in moulding clay-pies So for Love A Child of God is so affected with the goodness that is in God and the goodness that floweth from God in the wonders of his Love by Christ and the goodness we hope for when all the promises are fulfilled that all their delights desires and endeavours are after God Not to be great in the World but to injoy God Psal. 73.25 Whom have I in Heaven but thee And there is none upon earth I desire besides thee And therefore can easily overcome fleshly and Worldly Lusts and such inclinations as the rest of the World are mastered with Well then a Christian ingrafted into Christ loseth all property in himself and is freed from self-love and that carnal vanity to which it is addicted Then for hope the strong and constant hope of a glorious estate in the other World will make us deny the flesh go through all sufferings and difficulties to attain it Acts 26.6 7. And now I stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our twelve tribes instantly serving God day and night hope to come And so by consequence a man acteth like another kind of Creature then the rest of men are or than he himself was before 2. The state of the Gospel calleth for it For it is a change of every thing from what it was before all things are new in the Kingdom of Christ and therefore we should be new Creatures also In the Gospel there is a new Adam which is Jesus Christ a New Covenant a new Paradise not that where Adam injoyed God among the Beasts but where the Blessed injoy God among the Angels a new Ministry new Ordinances and therefore we also should be new creatures and serve God not in the oldness of the letter but the newness of the Spirit Rom. 7.6 We are both obliged and fitted by this new state since we have a new Lord a new Law all is new there must be also a new creation for as the general state of the Church is renewed by Christ so every particular believer ought to participate of this new estate 3. The third Argument shall be taken from the necessity of the new creation 1. In order to our present Communion with God the new creature is necessary to converse with an holy and invisible God earnestly frequently reverently and delightfully For the effects of the new creature are life and likeness Those that do not live the life of God are estranged from him Eph. 4.18 Adam was alone though compassed about with multitude of Creatures Beasts and Plants there was none to converse with him because they did not live his life Trees cannot converse with Beasts nor Beasts with Men nor Men with God till they have some what of the same nature and life sense fits the Plants reason the Beasts so grace fits Men. So for likeness conformity is the ground of Communion Amos 3.3 How can two walk together except they are agreed Our old course made the breach between God and us Isa. 59.2 But your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear And our new life and likeness qualifieth for Communion with him 1 John 1.6 7. If we say we have fellowship with him and walk in darkness we lye and do not the truth but if we walk in the light as he is in the light we have fellowship one with another An holy creature may sweetly come and converse with an holy God 2. In order to our service and obedience to God Man is unfit for Gods use till he be new moulded and framed again Observe two places Eph. 2.10 We are his workmanship in Christ Jesus created unto good works Every creature hath faculties sutable to those operations which belong to that creature So man must be new created and new formed that he may be prepared fitted and made ready for the Lord. You cannot expect new operations till there be a new life The other place is 2 Tim. 2.21 If a man purge himself from these he shall be a Vessel of honour sanctified and meet for the Masters use and prepared unto every good work There is a mass of corruption which remaineth as a clog upon us which maketh us averse and indisposed for the work of God and the Soul must be purged from these lusts and inclinations to the vanities of the World before 't is meet prepared and made ready for the acts of holiness Here must be our first care to get the heart renewed many are troubled about this or that duty or particular branches of the Spiritual life First get life its self for there must be principles before there can be operations and in vain do we expect strengthning grace before we have received renewing grace This is like little Children who attempt to run before they can go Many complain of this and that corruption but they do not groan under the burden of a corrupt nature as suppose wandring thoughts in prayer when at the same time the heart is habitually averse and estranged from God as if a man should complain of an aking tooth when a mortal disease hath seized upon his vitals of a cut finger when at the same time he is wounded at the heart of deadness in duty and want of quickening grace when they want converting grace as if we would have the Spirit blow to a dead coal complain of infirmities and incident
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things