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
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
is not so tender of his Works as of his Word It is more firm and stable than the Frame of Heaven and Earth that shall be dissolved but not the least Point of Truth shall fail Heaven and Earth do only continue till all that is prophesied of 〈◊〉 the Word be fulfilled His Word endureth for ever We shall have the Comfort of it in Heaven when all these things are melted 2. Nay which is more the Treason plotted against Christ taketh place that 〈◊〉 Word may be fulfilled and one main Reason why Christ came into the World was to accomplish the Word tho it cost him his Life yet saith he Heb. 10.7 Lo I come in the Volume of the Book it is written of me to do thy Will O God Promises shall be fulfilled tho most difficult for God to grant or us to believe Rather than God baulk from his Word God would send his Son to die for a sinful World Vse 1. Wait for the Accomplishment of Prophecies fear the Truth of Threatnings Hos. 7.12 I will chastise them as their Congregation hath heard Isa. 34.16 Seek ye out of the Book of the Lord and read No one of these shall fail none shall want her Mate For my Mouth it hath commanded and his Spirit it hath gathered them Look into the Book of the Law where these Curses are recorded When the Day of Execution cometh take this Prophecy into your hands see if any of these be found wanting not one thing shall fail This is the Unhappiness of Ministers all other Professions are believed when they discover Danger But who hath believed our Report It is our Duty to observe all Occurrences and compare the Rule and Event together and observe what Truth God makes good by what is fallen out and come to pass And so wait for the Accomplishment of Promises whatever Inconveniences fall out they shall be fulfilled When a Promise is thrown into the Fire it shall come out again and be fulfilled in its due time Vse 2. Here is Comfort to the Godly against the Wrath of their Enemies God hath a hand not only in Sickness and Famine but the Treasons of Men against Christ. If the Rod smites it is in the Father's hand Let Men live how they will yet God will have his Will if not his Will of Command his Will of Decree His Glory shall prevail at last You cannot hurt God whether you will or no he will be glorified SERMON XXI JOHN XVII 13 And now come I to Thee and these things I speak in the World that they might have my Ioy fulfilled in themselves OUR Lord is still amplifying that Argument of his own Departure and the Disciples danger in the World and so justifieth his earnestness in Prayer for them I come to thee and must leave their Company and therefore I have need to make some provision for them In the Argument of this Text Christ sheweth what was his special Aim in the whole Prayer He is so earnest not to blemish the Father as if he were backward and wanted Mercy but for their Comfort that they might know what Prayers were laid up in store for them and to give them a taste of his own Care He prayeth with them that they might know how he prayed for them Christ would have something left upon Record as a Pledg of his Affections to the Church These things I speak in the World c. In the words not to speak of the Occasion I come to thee which signifieth not his Address in Prayer but his Ascension to God as was cleared before Vers. 11. In the rest of the words we have Christ's Action and Christ's Aim The Comfort of the Disciples where we have the Author My Joy the Manner how received for quantity fulfilled the Quality in themselves And these things I speak in the World That is make this Prayer in their hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak it signifieth Prayer with an audible Voice elsewhere he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here a Record and Patern is left for the use of the Church in all Ages That they may have my Joy What is the meaning of that 1. Because he rejoiceth in our Good My Joy and your Joy are distinguished John 15.11 These things have I spoken to you that my Joy should be fulfilled in you and that your Joy might be full There is nothing maketh the Heart of Christ so glad as to see his Members thrive in Peace and Grace So the Apostle Paul Phil. 2.2 Fulfil ye my Joy Nothing could be more comfortable to Paul than to see the Philippians thrive in Grace Thus some interpret it actively of the Joy which Christ hath in the good of his Members But I suppose it is rather to be taken passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in themselves 2. Others think that by my Joy is meant a Joy like mine when they feel the same Desires kindled in their Hearts they may be comforted with the workings of the same Spirit of Prayer in them that is feel such a Joy as I feel in uttering these Requests But this doth not run so smoothly 3. My Joy because he is the Author of it Gaudium ex me Joy which I work as Mediator and Redeemer Of our selves we have nothing but Despair and Trouble Isa. 57.19 I create the Fruit of the Lips Peace Peace to him that is afar of and to him that is near and I will heal him We possess it but it is Christ's Joy he worketh it and causeth it by his Spirit elsewhere it is called Joy in the Holy Ghost 1 Thess. 1.6 4. My Joy because he is the Object of it Gaudium de me that that Joy which they have conceived from my Presence with them or care of them may not be lessened but increased that this Spiritual Joy may be fulfilled These two latter are of chief regard May be fulfilled not only accomplished but be abundant as Chap. 15.11 That your Joy may be full The filling up of Joy is a Phrase proper to S. John Ch. 3.29 This my Joy therefore is fulfilled saith John the Baptist because he heard the Bridegroom's Voice So 1 John 1.4 These things we write unto you that your Joy may be full And 2 Epist. 12. vers I trust to come unto you and speak face to face that our Joy may be full Possibly this Joy is called a Full Joy not with respect to it self but with respect to other Joys In it self it is always a growing and receiveth a daily increase till it be perfected in Heaven Here we have but some fore-running Beams of the Noon of Glory the first Fruits of the Harvest The Joy of the World is a lank empty Joy In themselves that is in their Hearts by their own feeling and experience they have need of something within for they have nothing without John 16.33 In the World ye shall have tribulation but be of good comfort I
Ordinances Heb. 6.18 We have strong Consolation Mat. 26.30 When they had sung an Hymn they went out into the Mount of Olives tho it were a sad time The Eunuch went away rejoicing as soon as he was baptized because he was made sure of the Grace of God Acts 8.39 It is as when a Man hath a good Lease confirmed to him It is not the Bread and Wine rejoiceth the Heart but the renewing of the Covenant 4. Meditation It refresheth the Soul and feeds Joy It is the proper and natural use of Reason The Speculation even of terrible Things is grateful It was the Comfort God himself took in his Works he made them he saw them It is a refreshing to the Soul to think of Creation and Providence as a Son taketh pleasure in a History wherein are recorded his Father's valiant Acts. It is a pure Recreation But oh the sweetness of Redemption the excellency of Glory The Thoughts are sent as Spies into the Land of Promise hereby we have a Pisgah-sight it giveth us a foretaste of Heaven and filleth our Souls with Joy and Blessedness SERMON XXII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World CHRIST had urged several Arguments on the behalf the Apostles their Interest his own Departure their Danger in the World this is the Argument he now presseth Their Danger because of the World's hatred is set forth by the occasion of it their Office I have given them thy Word the Cause of it They are not of the World which is amplified by their conformity to the Patern and Example of Christ Even as I am not of the World So that we have here the Condition of the Saints in the World and then their Constitution and Temper I have given them thy Word Partly by external Revelation in his Ministry during Life Partly by inward Illumination he had given them the Knowledg of it John 16.27 Ye have loved me and have believed that I came out from God John 17.6 I have manifested thy Name to the Men which thou gavest me out of the World Partly by Tradition or Commission he had left the Word with them not only that they might profess it but preach it to others There is an Emphasis in Thy Word Christ grounded his Plea with the Father upon it Men are wont to respect those that suffer for their Sake and Cause And the World hath hated them By the World is meant that Party which is contrary to Christ's Kingdom they are sometimes called the Kingdom of Darkness because the Devil is their Head and Chief sometimes the World because that is their Aim they are guided by the malicious Spirit of Satan and acted by their own Ends and Interests Briefly they are called the World either because the greatest the most flourishing part of Mankind are obstinate against the Gospel or because their whole Bent their Way their Savour is of the World they relish nothing but the World the wicked unbelieving obstinate part of the World And it is said hath hated them hitherto in their Profession they have had but sad experience of the World and in the Course of their future Ministry they can expect no better Because they are not of the World Of the World that is of that strain and sort of Men as of the Devil is to be swayed by him John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do They are different from the World in Spirit in Worship in Conversation In Spirit or in the frame of their Hearts 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God There is a particular Genius that runneth out that way they have other manner of Affections and Dispositions In Worship they are to root out inveterate Superstitions both among Jews and Gentiles Now Men are tender of their old Customs and Traditions Unconformity doth exasperate them much more zealous opposition against Traditions received from their Fathers In Conversation they are come out from among them they are Heteroclites 1 Pet. 4.4 They think it strange that you run not with them to all excess of Riâ—i speaking evil of you Their Course is a countermotion to the Fashions of the World they have renounced worldly Desires and Practices Even as I am not of the World most estranged from the Customs and Fashions of it John 8.23 Ye are from beneath I am from above ye are of this World I am not of this World He tasted of the World's hatred John 15.18 19. If the World hateth you you know it hated me before it hated you If ye were of the World the World would love its own but because ye are not of the World but I have called you out of the World therefore the World hateth you This is added for the Consolation of the Disciples that it may not be grievous to them to suffer what their Master suffered before them When the King is wounded in Battel should the Souldier shrink They have my Spirit and are to inherit my Office and they that have Christ's Spirit must look for Christ's Entertainment Only when it is said Even as I am not of this World it noteth not an exact Equality but some Conformity Christ never was of the World Heb. 7.26 He was Holy Harmless Vndefiled separate from Sinners that is he never was of their number After the Fall all Men are of the World but by Regeneration they are so no more therefore it is said John 15.19 Ye are not of the World but I have chosen you out of the World Ye are separated by God's Fan the Wheat from the Chaff and cut off from your old Root by the Sword of the Word 1. Observe That Christians especially Ministers to whom Christ hath given his Word must expect the World's hatred I apply it to both because Christ hath given the Word to both to ordinary Christians by Regeneration to Ministers by special Commission Ordinary Christians are cut off from the World by the Sword of the Word and Conformity is the ground of Love as Difformity and Dissonancy of Practice is of Hatred and Aversation And Ministers have a special Commission to preach it And then both hold forth the Word Ministers clearly they manage the Fan and of private Christians it is said Phil. 2.15 16. That ye be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World Holding forth the Word of Life They copy out the Word in their Lives they are a living Sermon a walking Rule they preach by their Lives the Truth is held forth in a Minister's Mouth but in a Believer's Conversation 1. Christians that do not let fall the Strictness and Majesty of their Conversations if they keep the Word that Christ hath given
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
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
and my Preaching was not with inticing words of Man's VVisdom but in demonstration of the Spirit and of Power That your Faith should not stand in the VVisdom of Men but in the Power of God And they were to deal with Men of excellent Parts and Learning some of which received the Gospel And pray mark this plain Doctrine was opened in that part of the World where Arts most flourished and at that Time for about the time of our Saviour's coming curious Arts and other civil Disciplines were are at the height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as Aaron's Rod devoured the Magician's Serpents so was the Gospel too hard for all and got ground And pray mark again which is another Circumstance it prevailed not by Force of Arms or the Long Sword as all Dotages and Superstitions are wont to do this was the way of Cain Jude 11. The Christian Religion prevailed by the Word and Patience of the Saints Christ's Sword is in his Mouth And Psal. 8.2 Out of the Mouths of Babes and Sucklings hast thou ordained Strength because of thine Enemies that thou mayest still the Enemy and the Avenger Again this way seemed to the World a novel Way They were leavened with Prejudices and bred up by long Custom which was another Nature in the Worship of Idols 1 Pet. 1.18 Ye were redeemed not with corruptible things as Silver and Gold from your vain Conversations received by Tradition from your Fathers Men keep to the Religion of their Ancestors with much Reverence Christ did not seize upon the World as a Waste is seized upon by the next Comer Men took up with Heathenish Rites when they were to seek of a way of Worship But the Ark was to be set up in the Temple that was already occupied and possessed by Dagon The Work of those who first promoted the Faith of the Gospel was to dispossess Satan and to perswade Men to renounce a Religion received by a long Tradition and Prescription of Time they went abroad to bait the Devil and hunt him out of his Territories and yet they prevailed in that manner that hath been declared and to this day doth it prevail Now Errors are not long-lived the day shall declare it 1 Cor. 3.3 in time they vanish and come to nothing when Passions are allayed and worldly Interests are changed What Vse shall we make of this of God's owning the Word by Success Besides Satisfaction in the matter in hand and Admiration of Providence we may make this use of it to bewail our own blindness and hardness that the Word which hath prevailed over the World doth not prevail over our Hearts Col. 1.6 Which is come unto you as it is in all the World and bringeth forth Fruit as it doth also in you since the day you heard of it and knew the Grace of God in Truth This is comfortable when we can say so this Word prevaileth over all the World and blessed be God over my Heart But O how sad is it when that which subdueth the World standeth still and getteth no ground with us Say Out of what Rock was my Heart hewn Is my Will only the toughest Sinew in all the World that it can stand out against the Battery of the Word In thirty Years or thereabouts the Word prevailed over most of the known World I have been an Hearer ten twenty or thirty Years and yet I cannot find my Heart soft pliable to the purposes of Grace much Ignorance and Obstinacy still remaineth As they said Luke 24.18 Art thou only a Stranger in Jerusalem and hast not known the things that are come to pass there in these days Art thou only a Stranger to the Power and Success of the Word Thus may we bemoan our selves Secondly By Miracles the known Miracles that accompanied the teaching of it Miracles you know are a solemn Confirmation or Letters Patents brought from Heaven to authorize any Person or Doctrine for they are such Effects as do exceed the Force and Power of Nature and therefore must needs come from an extraordinary Divine Power Now it is not to be imagined that ever a Divine Power would cooperate with a Falshood and Cheat and therefore whatever is confirmed by Miracles hath God's solemn Testimony and Ratification and so deserveth Credit and Estimation Now a little before Christ's Time there was a great silence and rest from Prodigy and Wonder that the Messiah might be known But after he had preached his Sermon on the Mount they were commonly wrought both by himself and his Messengers and to evidence the Truth of them they were commonly done in the sight of the Multitude even of them that withstood his Doctrine His Adversaries objected That he did cast out Devils by Beelzebub the Prince of the Devils But that could not be because all Miracles were referred to the Glory of his Father and the Devil cannot work beyond the Power of a natural Agent Now by the Circumstances of Christ's Miracles it appeared that he wrought beyond any natural Power It is possible that by natural Power Diseases may be secretly inflicted and secretly cured by Satan but Christ not only cured but restored perfect Health which no natural Means can work He raised the Dead a Miracle that cannot be counterfeited Therefore well might Nicodemus say John 3.2 Rabbi we know that thou art a Teacher come from God for no Man can do these Miracles that thou dost except God be with him they being wrought by a Divine Power they shewed his Divine Mission and Calling And as Christ so did his Messengers as the Apostles Heb. 2.3 4. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will They were authorized by Christ as Christ by God and God bore them witness It is my Truth I am their Witness and you will perish if you do not hearken to it That which may be observed in these Scripture-Miracles is that they were not done when Men would require or when the Instruments pleased but according to God's own Will upon special and weighty Occasions that it might be the more evident that God was the worker of them and therefore were not meerly used to beget a Reputation at all Places and at all Times as if God's Power should be at the Creatures beck Counterfeits such as Apollonius Tyanaeus were never dainty to shew their jugling Tricks but always were pliable to the Humors and Lusts of Men and to satisfy Curiosity Only now and then and upon special Occasions would God manifest himself Juglers prostitute their Feats Come let us see what you can do shew us a Miracle as Herod desired to see Christ that he might see some Miracle Luke 23.8 This would not lessen the Majesty of God
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
concerning his Essence and Will Psal. 138.2 Thou hast magnified thy Word above all thy Name there he hath made himself most known In Creation and Providence we may read much of God but in the Bible more and chiefly his Word of Promise and Covenant which is that Theater upon which his Mercy and Truth is discovered which is the Representation wherein God delighteth And again the Covenant as it is revealed in the Gospel is a chief part of his Name for his Name was secret before the New-Testament-Dispensation was set afoot Judg. 13.18 Why askest thou thus after my Name seeing it is secreet There was little known of the Trinity of the Son of God the Incarnation of the Son of God c. 1. Point That one great Priviledg of the Gospel is to know God by his right Name 1. I shall shew you how God's Name and Title hath been often changed and altered because he would acquaint his People with his full Name by degrees Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them First to Abraham to distinguish him from Idols and false Gods El Shaddai then Jehovah as giving Being to his People making good his Promises after God of Abraham God of Isaac and God of Jacob as relating more to the Covenant then God that brought them out of the Land of Egypt Exod. 20.2 then God that brought them out of the Land of the North then the God and Father of our Lord Jesus Christ before that The Lord our Righteousness Jer. 23.6 The Jewish Church knew little of the Doctrine of the Trinity distinction of the Persons quality of the Mediator God proclaimed his Name Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity and Transgression and Sin but the way of Pardon was not then so fully discovered Some Names God hath from Everlasting as Eternal Infinite some relate to the present State as Creator Lord God in Covenant the God of Abraham Isaac and Jacob. 2. What the Gospel especially doth discover more of God 1. The Distinction of the Persons in the Godhead At the Baptism of Christ the whole Trinity was sensibly present the Son in the Body the Father in the Voice and the Holy Ghost in the form of a Dove This was the Mystery brought upon the Stage 2. The Incarnation of Christ 1 Tim. 3.16 God manifest in the Flesh. The World was acquainted with this great help to Piety The Jews had a Temple here is a Temple wherein the Godhead dwelleth bodily Col. 2.9 For in him dwelleth all the Fulness of the Godhead bodily 3. The Attributes of God are more amply declared Every Excellency of God hath its proper Theater where it is seen In the Gospel all are discovered but chiefly Mercy Justice and Truth His Power and his Wisdom are seen in the World but more in the Gospel the Heavens do not declare half so much of the Glory of God as the Word and Doctrine which Christ brought out of the Father's Bosom 1 Cor. 1.24 Christ the Wisdom of God and the Power of God There is Truth 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen The greatest Assurance of his Faithfulness was his sending Christ that which we expect is nothing so difficult to believe as the Incarnation of the Son of God his second coming is not so unlikely as his first if he came to Suffer and to Purchase he will come to Reign His Wisdom in joining God and Man together in the Person of Christ Justice and Mercy together Comfort and Duty together in the Covenant of Grace two Natures two Attributes God loseth no Honour Man wanteth no Encouragement God sheweth his Justice Rom. 3.26 To declare I say at this time his Righteousness that he might be Just and the Justifier of him which believeth in Jesus While the Sacrifices continued God only shewed Patience and Forbearance His Holiness and Hatred of Sin by laying it on Christ punishing it in Christ. His Wrath the most dreadful sight of God's Wrath is upon Golgotha God spared not his Son But his Grace that was on the top Tit. 3.4 But after that the kindness and love of God our Saviour towards Man appeared This is the Attribute that beareth sway in the Gospel Mercy is in Office ever since the Fall there was not so much Kindness to Man discovered in Innocency God did good to a good Man there was no Mercy to Enemies then there Man was made after God's Image here God is made after our Image and Likeness Mercy and Grace comes now to shew it self to the World Vse Let us admire and study more the Name of God in the Gospel The first Letter of Christ's Name is Wonderful He is a Mystery that is worthy our Contemplation The Angels have known more of God since Christ was revealed Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God Let it take up your Thoughts set your Minds awork Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Jesus Christ. There cannot be a more affective humbling and Heart-changing Consideration 2. Point That none can discover this Name of God but Christ none Authoritatively none perfectly 1. None Authoritatively can fix his Name by which he shall be known among the Creatures The imposition of Names implieth Superiority the less is named of the greater Adam had this favour to name the Beasts as having Authority over them Gen. 2.19 20. And out of the Ground the Lord formed every Beast of the Field and every Fowl of the Air and brought them to Adam to see what he would call them and whatsoever Adam called every Living Creature that was the Name thereof And Adam gave Names to all Cattel and to the Fowl of the Air and to every Beast of the Field Now God is over all there is no higher to name him therefore he nameth himself Jesus Christ who is the very Image of God he cometh and declareth his Name My Name is in him Exod. 23.21 He is God and therefore Authoritatively fixeth the Name of God establisheth the Gospel as the Rule and Direction of the Church 2. None can so perfectly discover him Our Hearts are too narrow to conceive of God and our Tongues too weak to express him Prov. 30.4 What is his Name and what is his Son's Name if thou canst tell Who knoweth his Pedigree exactly Who knoweth his Being Who hath been in his Bosom to discover him so as Christ hath done we must have a borrowed Light to see him Vse 1. Sit down with this Revelation which Christ hath left in the Church there is enough to instruct Faith tho not to satisfy
our selves And partly because of its relation to God 't is called the candle of the Lord Prov. 20.27 'T is in the place of God to us and therefore if it condemn us may not God much more its checks and reproaches are a warning from God it acteth in his name and citeth us before his Tribunal and therefore we must not smother and put off troubles of conscience till God put them away partly because of the rule it goeth by which is the law of God evident either by the light of nature Rom. 2.15 Which sheweth the work of the law written in their hearts their consciences also bearing them witness and their thoughts in the mean while either accusing or else excusing one another Or by the light of Scripture Prov. 6.22 Bind my Commandment on thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee when thou walkest it shall walk with thee It doth but repeat over the law of God to you it will be heard once better hear it now while you have opportunity to correct your error 2. The matter must be discussed that you may resolve to do as the case shall require 1. In some cases there is an appeal from Court to Court In what Court doth conscience condemn you In the Court of the Law you ought to subscribe the condemnation is just to own the desert of sin and if God should bring it upon you he is righteous Nehem. 9.33 Thou art just in all that is brought upon us for thou hast done right but we have done wickedly But there is a liberty of appeal from Court to Court you may take Sanctuary at the Lords Grace and humbly claim the benefit of the New Covenant Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand but there is forgiveness with thee that thou shouldest be feared And Psal. 143.2 And enter not into judgment with thy servant for in thy sight shall no man living be justified Deprecate the first Court and beg the favour of the second 2. In other cases there is an appeal from Judge to Judge Suppose conscience condemn you in the Gospel Court that you are not a sound believer the case must not be lightly passed over but you must examine whether there be a sincere bent of heart in you towards God yea or no When others question or impeach your sincerity you appeal to Heaven as Job did My witness is in Heaven The case is somewhat different when your own hearts question it but yet you must see whether the judgment of conscience be the judgment of God Conscience is a Judge but not the supream Judge It may err both in acquitting and condemning in acquitting when from a Judge it becometh an Advocate excusing the partialities of our obedience So in condemning when from a Judge it becometh an Accuser and exaggerateth incident frailties beyond measure God may sometimes speak peace in the sentence of his word when he doth not in the feeling of conscience Beg of God to interpret your case our sincerity is best interpreted by a double testimony 't is well if it be so clear that a single one serveth turn Rom. 9.1 I say the truth in Christ I die not my conscience also bearing me witness in the Holy Ghost And Rom. 8.16 And the spirit its self bearing witness with our spirits that we are the children of God 3. Suppose the worst that you have no relief by an appeal from Court to Court or from Jâ—dge to Judge yet there is a passing from state to state still allowed us John 5.24 And shall not come into condemnation but is passed from death to life You are in a state of coâ—demnation but you must get out of it as fast as you can take the same course that a condemned man would What is that 1. Acknowledge the Justice of it see you be affected with it Christ justifieth none but the self-condemned for he came to seek and to save that which was lost Luke 18.13 14. God be merciful to me a sinner I tell you this man went down to his house justified rather than the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted You have no plea but that of a sinner 2. Take heed of resting in this estate or going on in your sins There is sententia lata but dilata Eccles. 8.11 Because sentence against an evil doer is not executed speedily therefore the hearts of the sons of men is fully set in them to do evil There is nothing but the slender thread of a frail life between you and execution get it repealed quickly or you are undone for ever Their damnation slumbereth not 2 Pet. 3.3 God is slow in executing the sentence as being willing that men should repent yet it will be executed 't is every day nearer and nearer 3. Embrace the offer of the Gospel and set your selves in the way of your recovery Christ hath delivered us from wrath to come but you must upon warning flee from wrath to come Matth. 3.7 And then that sentence of death which you have received n your selves will be repealed The door of grace is always open to those Heb. 6.8 who have fled for refuge to lay hold of the hope set before them 4. Make your qualification more explicite by an holy and Heavenly life 1 Thess. 5.8 9. But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. The more you live upon the other world and in a strict obedience to God the sooner you will make out your qualification 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world I now proceed to the 2. Doctrine That our triumph over the fear of condemnation mainly ariseth from the several acts of Christs mediation 1. His death is mentioned it is Christ that dyed that is he hath expiated our sins by his death and obtained release and pardon for us and then who shall condemn This will appear 1. By the notions by which it is set forth a ransom a Mediatorial Sacrifice and a propitiation a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 A ransom is a price given to a Judge or one that hath the power of life and death to save the life of one capitally guilty and by law bound to suffer death or some other evil of punishment This was our case God was the supream Judge before whose Tribunal man standeth guilty and liable to death and condemnation but Christ gave himself as a ransom in our stead to save us from the condemnation which we had deserved Job 33.24 Deliver him from going down to the pit I
IV. That this sure Confidence of our own right in it and future possession of it doth fortify the Soul against all the difficulties dangers and pressures of the present life yea against Death itself This last Proposition I am now to make good And First I shall speak of the sure and certain confidence Secondly Of the force and strength of it 1. The Confidence is two-fold Of the Thing and of the Person 1. Of the certainty of the thing itself 2. Of our own right in it and future possession of it 1. Of the Certainty of the thing itself For till that be rooted in the Soul it will have no predominancy in controlling commanding the passions affections Now of the thing itself all true Christians have and should a certain and infallible knowledge not a may be not a bare possibility 'T is not enough to say it's possible there may be an Heaven and happiness hereafter But 't is certain I know 't is as true as the Word of God is true 't is as true as if I saw it with my eyes as true as the things which I daily see Acts 24.14 15. I believe all things saith Paul which are written in the Law and the Prophets and have hope towards God which they themselves allow that there shall be a Resurrection of the Just and Vnjust This is no doubtful thing to a Believer by the Word of God 't is more sure than if there were a message sent from the dead for if Men do not regard what is in Moses and the Prophets they would not regard what one saith to them who cometh from the dead Luke 16.30 31. If one should come from Hell in flaming Garments or from Heaven with all the Brightness and Glory which all the blessed Saints might be thought to appear in there were not a greater Credibility in these Visions and apparitions that what is commonly offered in the Scriptures Why How cometh the believer to have such a prospect into an unknown world to be so sure and certain I answer Partly the internal grace of Gods Spirit opening the eyes of his mind to see the truth and worth of things to come Eph. 1.17 18. And partly by the promise of God in his Word confirmed by his oath and that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.17 18. Strong consolation And the seal of Miracles Heb. 3.4 And fulfilled prophecies 2 Pet. 1.19 with 16 17 18. The Old Testament foretold the Kingdom of the Messiah and the previledges thereof long before it came to pass A transient voice is more easily mistaken and forgotten than a standing Authentick Record as Samuel thought Eli spake when the Lord first revealed his word unto him and so offereth a more sure ground for our faith to rest upon than a voice from Heaven could be Besides this word of promise beareth Gods Image and superscription as every thing doth which hath past his hand even to a gâ—at and pile of grass and so shineth to us by its own light if man were not strangely depraved and corrupted by vile affections 2 Cor. 4.2 3 4. By the manifestation of the Truth commending our selves to every mans Conscience For if our Gospel be hid it is hid to those that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the Image of God should shine unto them The Truth of its self commandeth its own respect if men were not strangely perverted and infatuated they would see it cure the faculty and the object is clear enough and would evidence it self As the Sun is seen by its own light Besides this offer of pardon and life by Christ hath been Blessed by God to the conversion of many Souls in all places and throughout all succession of Ages Col. 1.6 The word is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in Truth That word which bringeth forth the fruits of an holy life in all those that heard of it and received it is the very Truth of God Joh. 17.17 Sanctifie them through thy Truth thy word is Truth In the first Age Christ did swiftly drive on the Chariot of the Gospel for within a few years after his death in all the parts of the world it obtained its effect and since it hath held up its head against all encounters of time and therefore we may safely venture our eternal interests on this bottom and build upon the promise of eternal life given us by Christ. Besides God hath given the Spirit which is Gods earnest sealing us up to the day of finall Redemption 2 Cor. 1.22 and 2 Cor. 5.5 and Eph. 1.13 14. Now the Spirit first confirmeth the Scripture before it confirmeth our particular interest and its joys being dispensed to the most holy men in their most sober severest moods cannot be a phantastical impression but doth convince us of the reality and excellency of the unseen Glory And therefore upon all these grounds a believer is confident We know there is a Blessed state reserved in the Heavens for all that believe in Christ and Love God We do not build upon the promise of a deceitful man but upon the word of the everliving God and hence ariseth the strength of our comfort Our interest is a thing rather supposed than apparently asserted and pleaded in Scripture and if men did not leap into faith by the advantage of their Baptism and education rather than take it up solid and certain evidence there would not be such ado about it As fire well kindled of its self bursts out into a flame SO if we did believe these things more firmly our joy would soon be full 1 Joh. 1.4 These things write we unto you that your joy may be full As if the certainty of religion well apprehended would soon make way for Joy And full Joy 2dly The certainty of the person We know that we have a present right and shall have a future possession The certainty of the thing it self dependeth upon the promise of God who is able to give it and hath decreed so to do And to that end hath signified his purpose and confirmed his promise by an oath yet because the promise requireth a qualification and performance of duty in the person to whom the promise is made therefore before we can be certain of our own interest we must not only perform the duty and have the qualification but we must certainly know that we have done that which the promise requireth and are duly qualified and then our Title to Heaven is incomparably more sure than any man's Title to his possessions and inheritance here upon Earth Therefore I shall here first shew What are the qualifications of those who shall have this Blessed Estate Secondly The several degrees of certainty
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
back to perdition but of them that believe to the saving of their Souls The great satisfaction that the immortal Soul hath by Faith is that it seeth a place of Eternal abode and therefore it cannot settle here it must look higher than the present World Faith perswadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here There is no man in the world but if he follow the light of reason much more if he be guided by the Light of Grace will seek a place and an estate of rest wherein he may finally quiet his mind Therefore Faith cannot be satisfied till we reach our Heavenly Mansion he is unworthy of an Immortal Soul that looketh no further than earthly things 2. Hope was made for things to come especially for our full and final Happiness God fits us with grace as well as with Happiness he doth not only make a grant of a glorious estate but hath given us grace to expect it Hope would be of no use if it did not look out for another Condition Rom. 8.24 Hope that is seen is not hope for what a man seeth why doth he yet hope for it No there is something to come and therefore because we have it not in possession we lift up the head and look for it with a longing and desirous expectation 'T is said Col. 1.5 That our Hope is laid up for us in Heaven A Believers portion is not given him in hand he hath it only in hope He hath it not but 't is safely kept for his use and that in a most sure place in Heaven where Thieves cannot break thorough and steal 3. Love The Saints have heard much of Christ read much of Christ tasted and felt much of Christ they would fain see him and be with him 1 Pet. 1.8 Whom having not seen ye Love Many Love Jesus Christ whom they have not seen in the flesh or conversed with him bodily but though they have not seen him they desire to see him for Love is an affection of union it desireth to be with the party loved The Spirit in the Bride saith come Rev. 22.17 The Adulteress saith stay away but the loving Spouse and the Bride saith come Carnal men will not give their vote this way but the Soul that loveth Christ would have him either come to them or take them up to him their Souls are not at ease till this be accomplished 1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World This Confession must be made not in word only but indeed and in truth We must carry our selves as strangers and pilgrims 1. Let us be drawing home as fast as we can A Traveller would be passing over his Journey as soon as may be so should we be hastening home in our desires and affections 'T is but a sorry home to be at home in the Body when all that while we are absent from the Lord. There is a tendency in the New Nature to God a perfect enjoyment of God and a perfect subjection to God therefore our desires should still draw homewards Heb. 11.16 They desire a Countrey that is an heavenly All that have gotten a new heart and nature from the Lord their hearts run upon the expectation of what God hath promised they cannot be satisfied with any thing they enjoy here 2. By making serious provision for the other World Matth. 6.33 But first seek the Kingdom of Heaven and the Righteousness thereof and all these things shall be added unto you Men that bestow all their labour and travel about earthly things and neglect their precious and immortal Souls they are contented to be at home in the Body and look no farther But when you are furnishing the Soul with Grace and grow more heavenly strict and mortified you are more meet Col. 1.12 Who hath made us meet to be partakers of the Inheritance of the Saints in Light They that wallow in the delights and contentments of the flesh dislike strictness and holiness What should they do with Heaven they are not fit for it Every degree of Grace is a step nearer home Psal. 84.7 They shall go on from strength to strength Get clearer Evidences of your right to everlasting Life 1 Tim. 6.19 Laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life The comfort of what you have done for God will abide with you therefore let it be your care and great business not so much to live well here as to live well hereafter our wealth and honours and dignities do not follow us into the other world but our works do Consider the place you are bound for and what Commodities grow currant there what will stead you when other things fail 3. Mortifie Carnal desires 1 Pet. 2.11 As strangers and pilgrims abstain from fleshly lusts which war against the Soul The Flesh-pots of Aegypt made Israel despise Canaan Fleshly lusts do only gratifie the Body as corrupted with sin and therefore they must be subdued and kept under by those who have higher and better things to care for If we were to live here for ever it were no such absurd thing to gratifie the flesh and please the body though even so it were not a practice so suitable to the rational life yet not altogether so absurd as when we must be gone and shortly dislodge and when we have great and precious Promises of happiness in another World 2 Cor. 7.1 Having therefore these Promises let us cleanse our selves from all filthiness both of flesh and spirit That bindeth it more upon us These lusts blind the mind besot the heart burden us in our Journey homeward divert our thoughts and care yea being indulged and allowed they make us forfeit Heaven and will prove at length the ruine of our Souls Sowing to the flesh cuts off the hopes of happiness Gal. 6.8 Well then bethink your selves if you look for Heaven will you cherish the flesh which is the Enemy of your Salvation Do you expect a room among the Angels and will you live as those who are slaves of the Devil The World is not your Countrey and will you wholly be occupied and taken up about worldly things what you shall eat and drink and what you shall put on 4 Patiently endure the inconveniencies of your Pilgrimage Strangers will meet with hard usage 'T is no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World The World will love its own but they are chosen out of the World Joh. 15.19 Christ died not for this that we should be dandled upon the Worlds knees As long as the end shall be happy let us bear the inconveniencies of the way with the more patience A Christian that is convinced of a Life to come should not be greatly dismayed at
given to his Justice that his Mercy may have the freer scope the sinner saved and the sin branded and condemned Oh what shall we render to the Lord for so great a benefit Let us unboundedly give up our selves to be governed and ordered by him at his will and pleasure noâ— loving our lives to the death Rev. 12.11 Life must not be excepted out of this resignation Luke 14.26 4. How this must be improved First by consideration Secondly By determination For 't is said we thus Judge 1. Consideration Whereby spiritual truths are laid close to the heart the Soul and the object are brought together by serious thoughts God will not govern us as bruits and rule us with a Rod of Iron by meer power and force the heart of man is overpowered by the weight of reason and serious inculcative thoughts which God blesseth to the beginning and increase in our Souls Therefore cast in weight after weight till the Judgement be poised and you begin to judge and determine how just and equal it is that you should give up your selves to God and to Christ who have done those great things for you God often complaineth for want of consideration Isa. 1.3 But my people will not consider And Deut. 32.29 Oh that my people would be wise and consider their latter end And Psa. 50.22 Consider this ye that forget God Most of our sin and folly is to be charged upon our inconsideration so also our want of grace 'T is God doth renew and quicken the Soul yet consideration is the means The greatest things in the World do not work upon them that do not think of them Therefore how shall the power of the word be set on work but by serious and pressing thoughts The truth lyeth by reason is asleep till consideration quicken it The fault of the highway ground is they hear the word but understand it not The first help of grace is attention Acts 16.14 She attended to the things that were spoken by Paul What is this attending but a deliberate weighing in order to choice minding esteem and pursuit Those invited to the wedding Matth. 22.5 They made light of it Non-attendency is the bane of the greatest part of the World they will not suffer their minds to dwell upon these things 2. There is determination or a practical decree We thus Judge in all reason when we have considered of it we cannot Judge otherwise the Scripture often speaketh of this Acts 11.23 He exhorted them all with full purpose of heart to cleave to the Lord 2 Tim. 3. This like a bias in a bowl carryeth the authority of a principle in the heart these decrees enacted in the heart are frequently mentioned in Scripture in the case of religion in general as Psa. 119.57 Thou art my portion O Lord I have said I would keep thy words Sometimes some particular duty when the heart is backward Psa. 32.5 I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion Psa. 27.8 I said thy face Lord will I seek Sometimes after a doubtful traverse or conflict with temptations Psa. 73.28 It is good for me to draw near to God I have put my trust in the Lord God Generally 't is a great help against a sluggish and remiss will Christians are so weak and fickle and inconstant because they do not use this help of decreeing or determining for God and binding and ingaging their Souls to live to him VSE It exhorts us 1. To affect our hearts and ravish our thoughts with this great instance of the love of God 'T is the commending circumstance to set it forth John 15.13 Greater love hath no man than this that a man lay down his life for his friends And Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us God hath not another Son to bestow upon us a better Christ to die for us love is gone to the utmost nor can we be redeemed at a deare rater That we may be affected with it 1. Let us not look upon it only as an act of heroical friendship but in the mediatory notion for so 't is most penetrating and sinketh into the very Soul and that 's the way to draw solid comfort whereas the other only begetteth a little fond admiration we look upon it as an act of generosity and gallantry and that begets an ill Impression in our minds But to look upon it as a mediatorial act breedeth the true broken-hearted sense and thankfulness which God expecteth We all stood guilty before the Tribunal of Divine Justice and he was surrogated by the covenant of redemption and made sin and a curse for us He was to be responsible for our sins according to the pact and agreement between him and his Father Isa. 53.10 There is the covenant of redemption described When thou shalt make his Soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand 'T is not to be looked upon as a strange history and so to stir up a little wonder or a little fond pitty as at a tragical story but to fill us with a broken-hearted sense and deep thankfulness that the Son of God should come to recover our forfeited mercies When we were sentenced to death by a righteous Law and had sold our selves to Sathan and cast away the mercies of our creation and by our multiplied rebellions made our selves ready for execution then the Son of God pittyed our case undertook our ransom and paid it to the utmost farthing 2. Consider the Consequent benefits both here and hereafter Isa. 53.5 But he was wounded for our transgrâ—ssions he was bruised for our iniquities and the chastisement of our peace was upon him and with his stripes we are healed And Rev. 1.5 6. Who hath loved us and washed us in his blood and made us Kings and Priests unto God In the Heavenly Priest-hood nothing will appear in us displeasing to God The love and praise of God will be our whole Imployment In expectation of this happy hour we must begin our sacrifices here 3. Let us not by affected scruples blunt the Edge of our comfort Christians would know too soon their peculiar interest in Gods love whether intended to us and so disoblige our selves from our duty These affected scruples are a sin because secret things do not belong to us but the open declarations of God concerning our duty Deut. 29.29 'T is the part of a deceitful heart to betray a known duty by a scruple we would not do so in case of temporal danger if a boat be overturned we will not make scruples when any come to our help whether they shall be accepted or not Do not refuse your help and cure but improve the offer 1 Tim. 1.15 This is a true and faithful saying Jesus Christ came to save sinners of whom I am chief
If Christ came to save sinners I am sinner enough for Christ to save creeping in at the back-door of a promise God hath opened the way for all if they perish 't is through their own default He hath sent Messengers into the World Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned And if you are within hearing the Gospel you have more cause to hope than to scruple Acts 13.26 To you is the word of salvation sent Not brought but sent Know it for thy good Job 5.27 And rowse up your selves what shall we say to these things Rom. 8.39 If God be for us who can be against us 4. Though weak in faith and love to God yet Christ died one for all The best have not a more worthy Redeemer then the worst of sinners Go preach the Gospel to every creature Exod. 30.15 The Rich and Poor have the same ransom 1 Cor. 1.2 Jesus Christ theirs and ours And Rom. 3.22 Even the righteousness of God which is by faith in Jesus Christ unto all and upon all that believe for there is no difference And 2 Pet. 1.1 To them who have obtained like precious faith with us A Jewel received by a Child and a Giant 't is the same Jewel So strong and weak faith are built upon one and the same righteousness of Christ. 2. Let us devote our selves to God in the sense of this love to walk before him in all thankful obedience Christ hath born our burden and in stead thereof offered his burden which is light and easie he took the curse upon him but we take his yoke Mat. 11.29 He freely accepted the work of Mediatour Heb. 10.7 Will you as freely return to his service SERMON XXVIII 2 Cor. 5.14 Then were all dead WE have handled the intensiveness of Christs love he died the extent how for all is to be interpreted now the fruit dying to sin and living to righteousness The first in this last clause Then were all dead not carnally in sin but mystically in Christ dead in Christ to sin In the Original the words run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not dead in regard of the merits of sin but dead in the merits of Christ for the Apostle speaketh here of death and life with reference and correspondence to Christs death and resurrection as the original pattern of them in which sense we are said to die when Christ died for us and to live when he rose again 2. He speaketh of such a death as is the foundation of the Spiritual life he died for them then were all dead and he died for them that they might live to him that died for them and rose again Our translation seemeth to create a prejudice to this exposition were dead in the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all died or all are dead that is to sin the World and self interesâ—s And besides it seemeth to be difficult to understand how all Believers were dead when Christ died since most were not then born and had no actual existence in the World and after they are converted they feel much of the power of sin in themselves Ans. They are comprized in Christs act done in their name as if they were actually in being and consenting to what he did In short they are dead mystically in Christ because he undertook it Sacramentally in themselves because by submitting to baptism they bind themselves and profess themselves ingaged to mortify sin Actually they are dead because the work at first conversion is begun which will be carryed on by degrees till sin be utterly extinguished Doct. That when Christ died all Believers were dead in him to sin and to the World 'T is the Apostles inference then were all dead The expression should not seem strange to us for there are like passages scattered every where throughout the Word 1. Therefore I shall shew you first that this truth is asserted in Scripture 2. I will shew you how all can be said to be dead since all were not then born and had no actual existence in the World 3. How they can be said to be dead to sin and the World since after conversion they feel so many carnal motions 4. What use the death of Christ hath to this effect to make us die to sin and the World 1. That this truth is asserted in Scripture To this end I shall propound and explain some places The first is Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should no longer serve sin In that place observe 1. The notions by which sin is set forth 'T is called by the names of the old man and the body of sin and simply and nakedly possibly by the old man natural corruption may be intended by the body of sin the whole mass of our acquired evil customs by sin actual transgression Or take them for one and the same thing diversly expressed in-dwelling sin is called an old man A man it is because it spreadeth its self throughout the whole man The Soul for Gen. 6.5 't is said every Imagination of the thoughts of his heart is only evil continually The Body Rom. 6.19 As you have yielded up your members Servants to uncleanness and to iniquity unto iniquity And 't is called an old man as grace is called a new man and a new creature and it is so called because it is of long standing it had its rise at Adams fall Rom. 5.12 Whereas by one man sin entred into the World and death by sin so that death passed upon all because all had sinned And it hath ever been conveyed since from Father to Son unto all descending from Adam Psa. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me So that 't is born and bred with us And Partly because in the godly 't is upon the declining hand and draweth towards its final ruine and expiration De jure 't is an old antiquated thing not to be cherished but subdued De facto 't is upon declining and weakning more and more And this old man is afterwards called the body of sin the whole Mass of habitual sins composed of divers evil qualities as the body of divers members this is our enemy 2. Observe in the place the priviledge that we have by Christs Death That our old man was crucified with him That is when Christ was crucified And the Apostle would have us know this and lay it up as a sure principle in our hearts the meaning is then there was a foundation laid for the destruction of sin when Christ dyed namely as there was a merit and a price paid and if ever our old man be crucified it must be by vertue of Christs death 3. Observe the way how this merit cometh to be applyed to us Something there must be done on Gods part in that expression that the body
this Slumbring and Sleeping is 'T is twofold that of the Body and that of the Mind That of the Body when the Senses cease for a time to do their Office That of the Mind is a secure State of Soul and that is twofold Moral and Spiritual 1. Moral When Reason and natural Knowledge is as it were asleep and useless to us a man doth not act as a reasonable Creature Psal. 94.8 Oh ye bruitish among the People when will ye be wise and Psa. 22.27 All the ends of the Earth shall remember and turn to the Lord Psa. 119.59 I thought on my wayes and turned my feet unto thy Testimonies If men did improve common principles shew themselves men they could not continue in that course of Life wherein they allow themselves In part this Sleep of Reason may befall the Children of God they do not consider nor turn their minds to their Affairs nor act as men whose Eyes are open 2. Spiritual Sleeping Here I shall shew the Nature and Effects of it First The Nature of it when Graces are not lively and kept in exercise I shall instance in those three Theological Graces Faith Hope and Love a weak dead Faith a feeble Sleepy Love a cold and careless Hope 1. A weak and dead Faith that consists more in a Form of Knowledge than a lively assent to the Truths of Godliness A dead oppinionative belief may stand with a carnal Life Jam. 2.20 Faith without works is dead The Word of God is come to them in Word only not in power it puts no Life into what we do believe 1 Thes. 2.13 Doth not work effectually This will fit the slumbring and Sleeping of the foolish Virgins but alas the Wise have their drowsie fits the Truths of the Word concerning God Christ Heaven and Hell have not such a lively influence upon them by the blandishments of worldly Prosperity Faith is fallen asleep ready to give place to the Flesh and they are governed more by Fancy and Appetite than by the Heavenly mind there is no consideration of the Vanity of earthly things the Heart is kept strange to God and Heaven and the Soul is taken up with carnal projects more than it should be 2. A feeble sleepy Love which doth not level and direct our actions to the great end of them which is the pleasing and glorifying of God so that they live too much to themselves Love in vigour doth over-rule us to live unto God 2 Cor. 5.14 15. For the Love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they should not henceforth live unto themselves but unto him who dyed for them and rose again And this keepeth us more sincere and uniform in our course alwayes tending to the great end 3. A cold and careless Hope When there is not that earnest and desirous expectation of Blessedness to come which doth fortifie us against the allurements of sense Math. 6.19 20 21. Lay not up for your selves Treasure upon Earth where moth and rust doth corrupt and where Thieves break thorough and steal but lay up for your selves Treasure in Heaven where neither moth nor rust doth corrupt and where Thieves do not break thorough and steal for where your Treasure is there will your Hearts be also They do not mind their true Treasure Secondly The Effects of this Sleepiness are seen in these things 1. In some Intermission of their care and caution Watching is a diligent taking heed to our selves and wayes so as we keep our selves from sin We are in constant danger of sins that come on us by insensible Degrees Psa. 39.1 I said I would take heed to my wayes that I sin not with my tongue The best are surprized and Corruption often breaketh out we may say of them as Christ of the Damsel they are not dead but sleep The Children of God are sometimes overtaken by their inadvertency Gal. 6.1 or overborn by the violence of Temptations Jam. 1.14 Inconsiderately and suddenly surprized with some sin So subtle and assiduous is Sathan in Tempting and so ready is Corruption to close with the Temptation as soon as it is represented that if a Child of God doth but abate any thing of his Circumspection and diligence he will be surprized by some one sin or other and thereby be brought to dishonour God and to lay a stumbling block before others Besides those sins of daily incursion and suddain surreption Sathan lieth in wait to draw us to greater Offences that may dishonour God and wound our Peace and scandalize the World against our Profession 2. Some abatement of our Zeal and fervency We are not alwayes fervent in Spirit and do not keep up our Life and Seriousness in the Duties of Holiness our Graces are not actuated and kept in exercise but suffer some decay though they be not quite dead Faith is weak Love is cold Math. 24.12 There is not that lively Hope 1 Pet. 1.3 Christians should not only be living but lively 1 Pet. 2.5 Ye as living Stones Nay There may be so great a damp and quenching upon us that there is no outward visible difference between a dead man and a dying Christian All things in us may be ready to dye Revel 3.2 Be watchful and strengthen the things that remain that are ready to dye Life is even quite gone in some cases when sin hath made fearful havock in the Conscience 3. In Forgetfulness of non-attendency to the Lords coming When we live merrily quietly in a careless and unprepared Estate this is necessarily to be taken in as the cause of the two former In the slumbring and sleeping of the foolish Virgins the Case is clear Christ's absence or tarrying long is the occasion the World takes to grow secure and wicked the Scoffers walked after their own Lusts because they said Where is the Promise of his coming 2 Pet. 3.3 4. And in the degenerate Church the reason why they were given to Sensuality carnal Pomp and Persecution is set down Math. 24.48 49. My Lord delayeth his coming Therefore the Officers of the Church smite their fellow Servants and eat and drink with the Drunken encourage the wicked and smite the Godly with Censures As it was with the Israelites there was no speech of making a Calf when Moses first went up to the Mount but when he tarryed long Exod. 32. And as for this Moses we wot not what is become of him then nothing would content them but making a Calf The Ordinances and Institutions of Christ had never been so perverted in the Christian World but that they forgat Christs coming to see how they have been observed 1 Tim. 6.14 That thou keep this Commandment without spot unrebukeable until the coming of the Lord Jesus Christ. But now for the wise Virgins alas there is not such a constant waiting for the coming of the Lord for if we did not leave off to think of
at last As in the Text the foolish Virgins and in the 7th of Matth. The foolish Builder There are four Reasons of this 1. Self-love Which blindeth a man in Judging of his State and actions Pro. 16.2 All the wayes of a man are right in his own eyes 'T is natural to a man to have a good conceit of his own wayes so Pro. 30.12 There is a Generation of men pure in their own eyes yet not washed from their filthiness A man will favour himself be a Parasite to himself A self-suspecting Heart is very rare John 13.23 24. and 2 Sam. 12.7 2. An Overly sense of their Duty and belief of the World to come Temporaries have but a taste of heavenly Doctrine Heb. 6.4 a light tincture the act of their Faith is not so intense and serious as to set them a work with all life and diligence or to enable them to Judge impartially whether they are able to bear the coming of Christ yea or no. Presumption is the Child of Ignorance and Incogitancy they do not consider of the strictness of the Gospel-law or the Impartiality of the last dayes Account there is but a notional sleight superficial uneffectual apprehension of these things An Ignorant person is fool-hardy he doth not weigh the danger 'T is not the greatness of our Confidence but the acuteness of our Sense 3. Want of searching or taking the course whereby we may be undeceived Jer. 8.6 No man repented of his wickedness saying What have I done Yea when searched and their natural face shewed them Jam. 1.23 24 they will not search and try their wayes A Temporary is seldom discovered to himself 'till it be too late but you may find him by these notes usually he is sloathful he is not a laborious Christian sound exercise maketh us feel our Condition he is not self-searching he doth not look into himself he smothereth those misgivings of Heart which he hath and will not consider the Case or return upon himself If they do not search they cannot know themselves if they should search they do not like themselves they chuse the latter 4. Building upon false Evidences or upon sandy foundations A formal Professor may go very far towards Salvation Temporaries may have awakening Grace much trouble about their Condition as Ahab and Judas So many are full of doubts and stinging fears and make their case known would fain be eased of their smart They may have enlightning Grace Heb. 6.7 more than many true Christians have Rom. 2.18 have an approbation of the things that are excellent being instructed out of the Law 2 Tim. 3.5 having a form of Godliness Grammatically and Logically have a clearer understanding of the sence of words the contexture and dependance of Truths be able to defend any sacred Verity and express their minds about it yea some sense of Christ and Heaven and Glory yea they may have affecting grace be wonderfully taken with the glad tydings of the Gospel may have some taste of the Grapes of the good Land may desire to die the death of the Righteous Numb 23.10 desire the bread of life Joh. 6.34 they may delight in holy things Isa. 58.2 as Herod heard the Word which John preached gladly and Mark 6.20 the stony ground heard the Word with joy But they have not renewing Grace heart-transforming Grace sin-mortifying Grace nor world-conquering Grace yet something like these they may have something like transforming grace a Change wrought in them though not such as puts Grace in Sovereignty and Dominion As to Sin-mortifying grace there are some Conflicts with sin and they may sacrifice some of their weaker Lusts yet the Flesh is not crucifyed As to World conquering grace they may profess long hold out against a Persecution 1 Cor. 13.1 If I should give my body to be burnt and have not Charity it profiteth not Compare Acts 19.33 with 2 Tim. 2.10 and 2 Tim. 4.14 Yea they may keep some Profession till death have a good esteem among the People of God and yet the Heart never be throughly subdued to God 1 VSE Oh then let us not be high-minded but fear Rom. 11.20 And let all this that hath been spoken tend to weaken the security of the Flesh but not the Joy of Faith Let it batter down all your false confidence and carnal security by which you are apt to deceive your own Souls and make you build more surely for Heaven Consider 1. God may see that which your selves or men do not For he seeth not as man seeth Others look upon appearance you your selves may be blinded with your own self-love but God knoweth all things seeth all things therefore though thou hast a Name yet perhaps art dead Rev. 3.1 And though we know nothing by our selves yet we are not thereby justified 2 Cor. 4.4 2. How dreadful it is to know our Errour by the Event rather than by a Search The foolish Virgins said to the wise Give us of your Oyl for our Lamps are gone out They began to see their defect when it was too late The foolish Builder that built his House upon the sand his Building made as fair a shew as any but it fell and great was the fall of it So is the Hope of the Hypocrite when God cometh to take away his Soul then they will see and bewail their deceits of Heart but have no time to remedy them Many think they have Godliness enough while they live but when they come to die they will find it little enough and all their false hopes will leave them ashamed 3. We have need again and again to bring the grounds of our Confidence into the sight and view of Conscience that we may be sure they will hold weight Psal. 44.18 Our heart is not turned back neither have our steps declined thy way 2 Cor. 1.12 This is our rejoycing the testimony of our Conscience At least when you suspect your selves how do you make a shift to quiet your Consciences Is it upon solid grounds and such as will bear weight in the day of Christ Many are strongly conceited of themselves when there is little ground for it Luke 13.24 Many shall seek to enter but shall not be able Rev. 3.17 Thou thoughtest that thou wert rich and increased with goods when thou art poor and wretched and blind and naked In a poor case to meet the Bridegroom but they thought themselves in a happy Condition 2 VSE To excite you to this Duty Take these Considerations First Your Cure is not fully wrought you are not yet brought home to God 1 Pet. 3.18 Christ also suffered for sin the just for the unjust that he might bring us to God Secondly To keep to your first beginnings after a long time of growth is to be Babes still Heb. 5.12 13 14. When for the time ye ought to be teachers ye have need to be taught the first Principles of the Oracles of God and are become such as have need of Milk
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
the same Office some an Eye some a Hand some a Head some a Foot Magistracy Ministry are distinct offices in the Church which ought not to be confounded or invaded Eph. 4.11 12. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers For the perfecting of the Saints for the work of the Ministry for the edifying the Body of Christ And Isa. 54.11 I will lay thy Foundations with Saphires and thy Windows of Agates and thy Gates of Carbuncles and all thy Borders of pleasant Stones Here are variety of Employments Foundations Windows Gates Borders to hold forth the variety of the gifts and graces of the Members of the Church 2. There is a Diversity in the Kind of gifts in the general some are common some saving Heb. 6.5.9 Carnal men have great Abilities for the good of others the stamp may be Iron and Brass though the Impress be on Gold and Silver some bodily some spiritual some are called to glorify God with their Honour and Estates so Luk. 9.11 Others with the gifts of the mind The gifts of the Mind are common or saving Among the common gifts One hath the word of Wisdom another the word of Knowledge 1 Cor. 12.8 9 10. Some are able to lay down the Truth soundly others able to apply it forceably Some have the gift of Prayer and Utterance others are able to inform the Judgment or convince Gainsayers some to clear up Doctrines others to stir Affections As the three Ministers of Geneva Vireto nemo docuit dulcius Farello nemo tonuit fortius nemo doctius locutus est Calvino Among hearers some have more wisdom some more knowledge some more affection amongst the Pen-men of Scripture there is a great variety John is sublime and Seraphical Paul spiritual and argumentative Peter in an easie fluent and mild way Isaiah more Court like and lofty Jeremiah more Priest-like and grave Among the saving gifts there is a diversity of Graces though all have all in some measure The new Creature is not maimed yet some are more eminent some for one Grace some for another Abraham for Faith Job for Patience Moses for Meekness Timothy for Temperance Every Grace working according to the Diversity of tempers some are modest and mild others bold and Zealous some are Mourning for Sin others raised in the Admiration of the Grace of God in Christ others exemplary for Strictness and weanedness from the delights of the Animal Life 3. There is a Diversity as to the Measure and Degrees Every Bark that saileth to Heaven doth not draw a like depth There is the Measure of the gift of Christ Eph. 4.7 and the Measure of every part verse 16. to some it may be said Great is thy Faith to others Oh ye of little Faith Some are Fathers some Young men some Babes in Christ 1 John 2.13 14. and in Heaven there are degrees of Glory suitable 4. That this Diversity cometh from the same free Love of God and therefore not to be used contrary to the mind of the giver This is the free gift of God flowing from his undeserved Grace there being nothing foreseen in any that can merit the least good at Gods hand 1 Cor. 4.7 Who made thee to differ Rom. 12.35 For of him and through him and to him are all things The Sun oweth nothing to the Stars nor the Fountain to the Streams 5. Our Account must be answerable to our Receipts there is a proportion of return expected Hezekiah rendered not according to what he received They that have received much shall account for much and they that have received little shall account for little he that received five Talents must look to reckon for five As he comforted his Friend that had but one Eye that he should account but for the Sins of one Eye Now for the Reasons of this Diversity 1. To shew the Liberty of his Councels Christ may do with his own as he pleaseth he will be known to be the Sovereign Lord in the distribution of his Gifts and giving out his Grace to his Creatures as he shall see good Matth. 11.26 Even so Father for so it seemeth good in thy Sight 1 Cor. 12.11 For all these worketh that one and the self-same Spirit distributing to every man severally as he will Not as you will but as he will The Spirit is compared to wind not only for its force but its liberty John 3.8 when and how he pleaseth to some he giveth Riches to some Gifts common Knowledge and Utterance some have this Gift some that some in a lower Measure some in a higher some have a peculiar Excellency in Gifts and Graces others only the common Sincerity 2. That all may know that all Fulness is only in Himself Col. 1.19 The greatest degree of Gifts and Graces that God bestoweth upon any is far below that fulness that is in Christ they have a measure but Christ without measure John 3.34 He giveth to none so much but there is always something wanting and they that have received most are capable of receiving more 3. God will have this Difference for the Beauty and Order of the whole Variety is more grateful Hills and Valleys make the World Beautiful so do distinct Orders Ranks and Degrees of men all Eye or all Belly is monstrous difference with Proportion maketh Beauty therefore one excelleth another and several gifts and ranks there are for the service of the whole 4. That every one in the Sight of his own Wants may be kept Humble When we are singular for any Excellency we are apt to grow proud and unsociable the Eye is apt to say to the Hand or Foot I have no need of thee 1 Cor. 12.21 Every man hath something to commend him to the respects of others therefore God hath so scattered his gifts that every one should need another that we may have the use of that Gift which we have not the possession of 1. To maintain Love and mutual respect and that there might be no Schism in the Body The Apostle saith Eph. 4.16 The whole Body compacted and joined together by that which every part supplyeth 2. Diversity of Gifts was most intended not to dissolve the bonds of Vnion but to Strengthen them rather and therefore the Apostle when he had reckoned up the bonds of Union he presently addeth But unto every one of us is given Grace according to the measure of the gift of Christ Eph. 4.7 First he speaketh of what is one in all and then of those things which are not one in all but divers in every one Every one hath his distinct Excellency to endear him to the respects of others Diversity of Gifts are an ordinary occasion of Division and Strife Contempt Envy Pride Discouragement ariseth from hence but in its self one of the strongest bonds of Union Whilst all in their way contribute to the good of the whole and make use of that Excellency in another which themselves
For then will the weight of all Pleas be consider'd Now God hath left all Creatures without Excuse Rom. 1.20 There is some Witness of God to them that convinceth them of more Duty than they are willing to perform Secondly And more particularly The usual Excuses are these 1. Object I have no time to mind Soul-Affairs my Distractions in the World are so great and my course of Life is such I have no leisure Answ. 1. Whatever your Business be you have a time to eat and drink and sleep and have you no time to be saved Better encroach upon other things than that Religion should be cast to the Walls or justled out of your Thoughts David was a King and he had more distracting Affairs than most of us have or can have yet Psal. 119.147 148. he saith I prevented the Dawning of the Morning and cryed And Mine Eyes prevent the Night-Watches that I might meditate on thy Word 2. Do you spend no time in Idleness vain Talking or carnal Sports And might not this be better imployed about Heavenly things Ephes. 5.16 Redeeming the Time because the Days are evil 3. Much of Religion is transacted in the Mind A Christian is always serving God his Second Table Duties are First Table Duties As carnal Men go about Heavenly things with a carnal Mind so the Christian goeth about Carnal things with an Heavenly Mind 4. God would be sure to have a Portion of time therefore the Lord's Day was appointed Isa. 58.13 If thou turn away thy Foot from the Sabbath from doing thy Pleasure on my Holy Day and call the Sabbath a Delight the Holy of the Lord Honourable and shalt honour him not doing thine own Ways nor finding thine own Pleasure nor speaking thine own Words c. That it may be dear to us in the Flesh and in the Lord when we have God's Command and the Laws of the Land too 5. All your Time is lost that is not spent in God's Service 2. Object But I have no Power nor Strength to do Good and what will you have us do Answ. You can do more than you do but you will not make tryal God may be more ready with the Assistances of his Grace than you can imagine The Tired may complain of the Length of the Way but not the Lazy that will not stir a Foot If you did make tryal you would not complain of God but your selves and beg Grace more feelingly You are not able because you are not willing Your Impotency is contracted by evil Habits and long Custom in Sin that 's an Aggravation of your Sin 3. Object 'T is dangerous and troublesom to own God and Religion heartily Answ. Did not you resolve to serve God whatever it cost you And is God harsh and severe because he tryeth whether you will be as good as your word and will not let you go to Heaven with a vain Complaint in your Mouths Will this comfort you in Hell and for the Loss of Everlasting Happiness In Hell will you say I came hither to save my self a Labour and to be exempt from the diligence of the Holy Life and Sufferings incident to it Will you stop a Journey for your Lives because the Wind bloweth on you and there is Dirt in the way Nothing can take off a Minister from seeking the Conversion and Salvation of Souls Act. 20.23 24. And can any thing be an Excuse to you Should your Souls be dearer to us than you 'T is necessary for our Tryal that we should meet with Scorns and Oppositions Should a weak Blast drive us from God Rev. 2.13 14. I know thy Works and where thou dwellest even where Satan's Seat is and thou holdest fast my Name and hâ—st not denyed my Faith even in those Dayes wherein Antipas was my faithful Martyr who was slain among you where Sathan dwelleth 'T is exceeding commendable to be zealous in such a Place or in such a Time when Religion is hazardous and dangerous Christ suffered more for you than you can for him and God hath greater Terrours than Man can present 4. Object I am of a slow Wit have a weak Understanding know not to which Party I should cleave and joyn my self Answ. Certainly not to that which is most pleasing to corrupt Affections But Divisions in the Church are to try the Approved who is Chaff and who is good Grain 1 Cor. 11.19 For there must be also Heresies among you that they which are approved may be made manifest among you The Scripture is not dark but we want Eyes You may know the Mind of God Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law And Joh. 17.17 Sanctify them by thy Truth thy Word is Truth 5. Object I have so many Temptations and Enticements I hope God will consider my Weakness Answ. You are as earnestly perswaded upon better Motives if Perswasion will do it What is a little wordly Glory to Eternal Glory brutish Pleasures to pure Delights 1. VSE Since Sloath is so great an Evil let the Children of God take heed of it And so First Of Sloath and Idleness in their particular Calling This was one of Sodom's Sins Ezek. 16.49 Pride and fulness of Bread and abundance of Idleness This is Sensuality as well other Sins that are more noted in the World as being an Indulgence to the Flesh as well as other things which are commonly decryed because they betray us to more Shame in the World 1. Every Creature is God's Servant and hath his Work to do wherein to glorifie God some in one Calling some in another Neither Rich nor Poor are exempted for a lawful Calling is not a matter of Necessity but Duty enforced by a Commandment What our Callings should be is determined by Providence giving Gifts and Education and obtruding us upon such a course of Life But 't is a mistake to think that bare Necessity maketh a Calling no 't is Obedience And if we be without such Necessity we may live idly without any Calling No every Man and Woman hath their Labour and Service for God made no Man or Woman in vain Would the Wise and Almighty God make so noble a thing as a Rational Humane Creature only to eat and drink and sleep and rise and dress themselves that they may shew themselves to Company and impertinently chat away their Hours and precious Time No he hath ordained them for some Service which at length they are to give an Account of as the Mediatour did of his Work Joh. 17.4 I have glorified thee on Earth and have finished the Work thou gavest me to do 2. This Work is not of one sort Some are called to an higher some to a lower Imployment some Noble some Citizens some Fathers of Families others Matrons or Mothers of Families some are Magistrates some Ministers but every one must do their Duty in their Place Christianity falleth in with Natural Relations 1 Cor. 7.20 Let every Man abide in
To you that have set your Hearts to love Christ and to wait for his Coming To you that know there is no such powerful Help to the Mortification of your Lusts as to considâ—â— the Day of Judgment no such special Encouragement in your Difficulties as the Comfort Glory and Sweetness of it Oh therefore press your Hearts with this Truth Hath not the Month of Truth averred it Would Jesus Christ assure us of that which shall never be He that hath been so punctual on his Word in lesser Truths would he deceive us in this main Article Sure it should be no hard thing to perswade you that are assured of his Fidelity and Love that what he hath spoken will come to pass If it were not so he would never have told you so You will find no less than he hath promised If we did deceive you with sugar'd and golden Words it were another matter Expect not that I should bring Arguments from Nature to prove it to you God's Word is sufficient Faith is built upon God's Testimony and nothing else Though other Arguments have their Use and at other times I have produced them now I shall forbear Only because there are Godless Mockers who suspect all and do not so much reason against this Article of our Christian Faith as scoff at it and you may meet with some of those I think it not amiss to answer their Cavils A Carnal and Devilish Wit will find out so many Reasons plausible to themselves and others like themselves otherwise it were enough to reject them as Blasphemies with detestation But because they please themselves in their Atheistical Conceits you shall see they make rather against them that for them 1. If they should urge that Reason in the Apostles Dayes when Blasphemy was not grown so bold and witty 2 Pet. 3.3 4. All things continue as they were from the Beginning of the Creation we might answer as the Apostle did That 't is fit that things should keep one constant Course in the Day of the Lord's Patience and Mercy But the Day of the Lord will come as a Thief Shall there never be a Change because the Preparations are not presently visible This is a manifest Lie Particular Judgments on some wicked Men do prove that there shall be a general Judgment on All for seeing some are justly punished and others deserving no less are spared he who is immutably Good and impartially Just must have a Day for punishing these afterwards And God hath Fire in store as well as Water to burn up as well as to drown the Object of their Lusts and Pleasure 2. Their great Argument is the blemish of Providence in their Eyes The seeming Neglect of the Good and Evil done amongst Men. I Answer That will prove it which they bring to disprove it For the Apostle telleth us This is a manifest Token of the Righteous Judgment of God 2 Thess. 1.5 What Even the Calamity of good Men. Solomon made another the quite contrary Use of it Eccles. 3.16 17. Moreover I saw the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there I said in my Heart God shall judge the Righteous and the Wicked for there is a Time for every Purpose and for every Work The Wicked prosper and destroy the Just. You make it an Argument for your Infidelity But 't is an Argument against it Stay till the Assizes come It followeth not there is no Government because the Thief and Murtherer is not hanged as soon as he hath done the Fact God's Day will come and then they go to Prison When you see Malefactors drinking dancing frollicking in Prison will you say I see there is no Government in this Kingdom 3. Many think this is a State-Engine to keep the World in better Order and Government But I Answer Needeth there a Lie to establish so great a Benefit to Mankind It cannot be Doth Interest or Virtue govern the World If meer interest what a Confusion would there be of all things Then Men might commit all Villany take away Mens Lives and Goods at pleasure when 't is their Interest when they could do it safely and secretly Then Servants might poyson their Masters if they could do it without discovery And we might prey one upon another if it were in the power of our Hands and so live like wild and ravenous Beasts And by this Rule catch he that catch can here would be the best and Vice and Impiety would be the greatest Wisdom But if Virtue govern the World 't is a clear case Virtue cannot be supported without Thoughts of the World to come And can we imagine that God would make a World that cannot be governed but by Falshood and Deceit as you suppose the Opinion of Judgment of come is 2. Propound it to your Fear and Caution Great Ones that are most powerful and unruly there is a Power above them Jer. 5.5 I went to the great Ones that had altogether broken the Yoke They should tremble now at this Glorious Coming to prevent trembling then Psal. 2.10 11 12. 'T is your Wisdom to observe the Son not to oppress his Truth Interest and People Take heed of living in opposition to Christ He will come in great Power and great Glory If you neglect if you stumble upon the Rock you should build upon and reject your own Mercies perish for want of a little Care you shall see the Excellency of Christ but have no Benefit by it See the Happiness of the Saints with your Eyes but shall not taste thereof 2 King 7.19 As Haman was forced to be Mordecai's Lacquy and cry before him Thus shall it be done to the Man whom the King will honour 3. Propound it to your Love that you may long for it The Saints are described to be those that love his Appearing 2 Tim. 4.8 And the Apostle biddeth them hasten to the Coming of the Day of the Lord 2 Pet. 3.12 These will be Dayes of refreshing to the Saints Send forth your Wishes after it The Spirit in the Bride saith Come Revel 22.17 Nature saith not Come but Tarry still If it might go by Voices whether Christ should come yea or no would carnal Men give their Voice this way No The Voice of corrupt Nature is Depart Job 22.14 They are of the Devils Mind cannot endure to hear of it Matth. 8.24 If Malefactors were to chuse whether there should be Assizes yea or no there would never be none But you my Beloved should desire to see Him whom you have heard so much of When Christ took his Leave of us his Heart was upon Meeting and Fellowship again Joh. 14.2 So should we be affected towards his Appearing 4. Propound it to your Patience Fortitude and Self-denyal Have no cause to think shame of Christ's Service though you suffer Disgrace for it he will appear worthy of all the Respect you shew to his Person and Wayes He is disgraced indeed
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
Jam. 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin III. In many Cases Sins of Omission may be more hainous and damning than Sins of Commission They are the ruine of the most part of the Carnal World They are described to be without God Ephes. 2.12 Of the Wicked within the Pale 't is said Psal. 10.3 4. The Wicked through the Pride of his Heart will not seek after God God is not in all his Thoughts Of the careless Professor Jer. 2.32 My People have forgotten me Dayes without number Sins of Omission may be more hainous than Sins of Commission 1. Partly because these harden more Foul Sins scourge the Conscience with Remorse and Shame but these bring on insensibly Sleightness and Hardness of Heart And therefore Christ saith Publicans and Harlots should enter into the Kingdom of God before Pharisees that neglected Faith Love and Judgment Matth. 21.31 2. Partly because Omissions make way for Commissions Psal. 14.4 They that called not upon God did eat up his People as Bread They lie open to gross Sins that do not keep the Heart tender by a daily Attendance upon God If a Man do not that which is Good he will soon do that which is Evil. Oh then let us bewail our Unprofitableness that we do no more Good that we do so much neglect God that we do no more edifie our Neighbour so that God's best Gifts lie idle upon our hands That Child is counted undutiful that doth wrong and beat his Father so also he that giveth him not due Reverence How seldom do we think of God! Every Relation puts new Duties upon us but we little regard them every Gift every Talent II. The Godly by their Fruitfulness in good Works and Acts of Self-denying Obedience They fed they refreshed they harboured they cloathed they visited vers 35 36. The question is not Have you heard prayed preached These are disclaimed Matth. 7.22 Many will say unto me in that day Lord Lord have we not prophesyed in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works And then will I profess unto them I never knew you depart from me ye that work Iniquity Luke 13.26 Then shall ye begin to say We have eat and drunk in thy presence and thou hast taught in our streets but he shall say I tell you I know you not depart from me all ye workers of Iniquity Nay nor have you Believed Jam. 2.20 Wilt thou know O vain man that Faith without Works is dead No Christ telleth us of another Tryal Well then a Religion that costs nothing is worth nothing A Notional Religion a Word Religion is not a Christianity of Christs making Surely Heaven is worth something and it will cost us something if we mean to get thither There is more in these Works of costly Charity than we usually think of 1 Tim. 6.18 19. Luke 16.9 1 Joh. 4.19 Hereby we knew that we are of the Truth and shall assure our Hearts before him Hereby by what If we love not in Word and Tongue only but in deed and in truth Refresh the Bowels of the Poor own Brethren though with danger of our Lives Heaven is but a Fancy to them that will venture nothing for the Hopes of it What have you done to shew your thankfulness for so great a Mercy tendred to you A cold Belief and a fruitless Profession will never yield you Comfort Good words are not dear and a little countenance given to Religion costs no great matter and therefore do not think that Religion lyeth only in hearing Sermons or a few cursory Prayers and drowsie Devotions We should mind those things about which we shall be questioned at the day of Judgment Have you visited fed cloathed harboured owned the Servants of God when the World hath frowned on them Comforted them in their distresses Wherein really have you denyed your selves for the Hopes of Glory Fifthly Observe The Notions whereby their different Estate in the other World is expressed Punishment and Life See Serm. last on 2 Cor. 5.10 Page 104 105. Sixthly Observe Eternity is affixed to both Everlasting Punishment and Eternal Life See last Sermon on 2 Cor. 5.10 latter end of Page 105. and beginning of Page 106. Seventhly Observe These are spoken of not only as Threatned but Executed When the Cause hath been sufficiently tryed and cleared and Sentence passed there will be Execution The Execution is certain speedy and unavoidable See last Sermon on 2 Cor. 5.10 Page 107. Eighthly Observe Sentence is Executed on the Wicked first It beginneth with them for 't is said These shall go away into everlasting Punishment and the Righteous into Life Eternal Now this is not meerly because the Order of the Narration did so require it See last Sermon on 2 Cor. 5.10 Page 108. The VSE Is to press us 1. To Believe these things 2. Seriously to consider of them 1. To Believe them Most mens Faith about the Eternal Recompenses is but pretended at best too cold and Speculative An Opinion rather than a sound Belief as appeareth by the little Fruit and Effect that it hath upon us for if we had such a sight of them as we have of other things we should be other manner of Persons than we are in all holy Conversation and Godliness We see how cautious man is in tasting Meat in which he doth suspect Harm that it will breed in him the Pain and torments of the Stone and Gout or Chollick I say though it be but probable the things will do us any Hurt We know certainly that the wages of Sin is Death yet we will be tasting forbidden Fruit. If a man did but suspect an House were falling he would not stay in it an Hour We know for certain that continuance in a carnal Estate will be our eternal ruine yet who doth flee from Wrath to come If we have but a little hope of Gain we will take pains to obtain it We know that our Labour is not in vain in the Lord Why do we not abound in his work 1 Cor. 15.58 Surely we would do more to prevent this Misery to obtain this Happiness when we may do it upon such easie Terms and have so fair an Opportunity in our hands if we were not strangely stupified we would not go to Hell to save our selves a labour There are two things which are very wondrous 1. That any should suspect the Christian Faith so clearly promised in the Predictions of the Prophets before it was set a-foot and confirmed with such a number of Miracles after it was set a-foot Received among the Nations with so universal a consent in the Learned part of the World notwithstanding the meanness of the Instruments first employed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth and Benefit of it That now in the latter end of Time any
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
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
have Voice enough to proclaim their Creator The Apostle tells us Rom. 1.20 The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead Like Phidiâ—s who in his Image carved his own Name There is God engraven upon every Creature But how doth the World shew that there is a God There must be some Supream and Infinite Cause for nothing can be Cause to it self then it would be before it is Aristotle acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Cause Every House must have a Builder and this curious Fabrick an infinitely wise Architect Thou that deniest God or doubtest of his Being look upon the Heavens Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth his Handy-work His Glory shineth in the Sun and sparkles in the Stars The Sun is a Representative of God in the brightness of his Beams extent of his Influence indefatigableness of his Motion All the Motions of the Creatures are so many Pulses by which we may feel after God 2. By Works of Providence The World is made up of things of different and destructive Natures and all that we now see would soon run into disorder and confusion were it not poised and tempered with a wife Hand and when we are stupid and do not mind these things Providence discovereth it self in Judgments and unwonted Operations Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth 2. From the Confession and common Consent of all Nations even those that have been most rude and barbarous there is none without some Worship The Pagan Mariners Jonah 1.5 were afraid and cried every Man unto his God Those that were most estranged from humane Society those that lived in the Wilderness without Law and Government have been touched with a sense of a Deity and Godhead which must arise from natural instinct It cannot be any deceit or imposition of Fancy by Custom and Tradition Falshood usually not being so universal and long-lived Men do what they can to blot out these Notions and Instincts of Conscience An Invention so contrary to Nature would have been long e're this worn out 3. From our own Consciences that appall the stoutest Sinner after the commitment of any gross Evil. The Heathens that had but a little Light feared Death Rom. 1. ult They knowing the Judgment of God that they that do such things are worthy of Death c. And they had thoughts excusing and accusing one another Rom. 2.14 15. As Letters written with the Juice of a Limon hold them to the Fire they may be read What Terrors are in the Hearts of Wicked Men after the commitment of Sins against Light as Incest Murder promiscuous Lusts contemptuous speaking of God or his Worship Though their Sins were secret hidden under a covert of Darkness and Secresy and not liable to any humane Cognizance yet they still feared an avenging Hand their Hearts have been upon them Yea Atheists smitten with Horror what they deny in the Day they acknowledg in the darkness of the Night especially in distress Diagoras troubled with the Strangury acknowledged a Deity Or a little before Death their Hearts are filled with Trembling and Horror 4. From several Experiences The Power of the Word 1 Cor. 14.25 Thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth There is some God guideth these Men. There are Devils and they would undo all were they not bound up with the Chains and Restraints of an irresistible Providence God suffereth them now and then to discover their Malice that we may see by whose Goodness we do subsist So there are Vertues which must be by some Institution or by conformity to a Supream Being or a sense of his Law They cannot be out of any Eternal Reason which is in the Things themselves nor by the appointment of Man's Will for then every thing which Man willeth would be good Many Arguments might be brought to this purpose but I am shortly to handle this Argument elsewhere By way of Use. 1. Let us charge it upon our Hearts that we may check those private Whispers and Suspicions which are there against the Being and Glory of God Many times we are apt to think that God is but a Fancy Religion a State-Curb and the Gospel but a quaint Device to please fond and foolish Men and all is but Talk to hold Men in awe Oh consider in such Truths as these we do not appeal to Scripture but Nature You will never be able to recover your Consciences out of this Dread The Devils are under the fear of a Deity James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The Devil can never be a flat Atheist because of the fear of the Wrath of God tormenting him he is not an Atheist because he cannot be one it cannot stand with the state of a damned Angel there may be Atheists in the Church but there are none in Hell Humble thy self for such Atheistical Thoughts and Suggestions It is a Sin irrational all the Creatures confute it Psal. 73.22 So foolish was I and Ignorant I was as a Beast before thee when he had an ill thought of Providence When you go about to ungod God you unman your selves Common Sense and Reason would teach you otherwise Thoughts and Desires that strike at the Being of God are Thoughts of a dangerous importance Oh what a foul Heart have I that casteth up such Mire and Dirt Wrath came upon the Jews to the uttermost for killing Christ in his Humane Nature but these are Thoughts that strike at God and Christ and all together 2. It reproveth those that wish down or live down this Principle Some wish it down Psal. 14.1 The Fool hath said in his Heart There is no God It is his Desire rather than his Thoughts It is a pleasant thing for them to imagine that there is none to call them to an account Guilty Men would fain destroy the Righteous God which is an Argument of the worst hatred Some live it down Tit. 1.16 In Works they deny him It is the real Language of their Lives that There is no God There is no greater temptation to Atheism than the Life of a Scandalous Professor One surprized a Christian in an Act of Filthiness and cried out Christiane Christiane ubi Deus tuus O Christian Christian where is thy God There are few Atheists in Opinion more in Affection most in Conversation of Life You live in Deceit and Cozenage and yet profess to believe an Omniscient God and your privy walkings are full of Sin and Excess There is Blasphemy in your Lives Rev. 2.9 I know the blasphemy of them which say they are Jews and
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
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
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
unless thou bless me There is an obstinate purpose Job 13.15 Tho he stay me yet will I trust in him So they will have Christ whatever it cost them Phil. 3.8 9. I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ And be found in him not having mine own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Faith may be shaken but it will not lose its hold as a Tree-groweth tho it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart not only to acknowledg the Truth of it but to chuse and accept it as our Direction with all chearfulness and accordingly make out after the Hopes of Christianity resolving not to be discouraged whatever entertainment we meet with from God and the World Secondly There is a receiving Christ with the whole Heart Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart This Answer were enough if it were simple and genuine But because we prophane and prostitute these words to every slight Matter the Deceit is not so easily discovered We are wont to say of every Trifle I love such a thing with all my Heart I will do it with all my Heart Whereas these words are of a sacred sound and importance and did not we adulterate them so often as we do but keep them consecrate to God to whom alone they are proper the very pronouncing of them would awaken Conscience we could not give such an Answer but Conscience would give us the lie Let us then enquire into the Thing and see a little into the nature of the Thing for there is no trust in the Expression What this believing in Christ with all the Heart or receiving Christ with all the Heart doth imply I Answer 1. It implieth that your whole and sole dependance must be intirely carried out to him God will have no Rivals in the trust and confidence of the Creature A King in his Progress that takes up an Inn will have it wholly to himself much less will he have any to share with him in his own Bed-Chamber So here you must trust Christ alone with your Welfare We believe with our whole Heart when we have such a perswasion of his Sufficiency that we durst venture all in his Hands in matter of Remission of Sin we mind no confidence but in his Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heart that doth not secretly run out to other Props and Confidences Truth and Sincerity in Believing is there intended not in Obedience Faith is a simple single trust in God's Mercy the Heart is very deceitful Christ beareth the Name but the Confidence is secretly built on our own Merits as those Women in Isaiah Isa. 4.1 We will eat our own Bread and wear our own Apparel only let us be called by thy Name People will say they trust in Christ alone and yet secretly rest on their own Innocency and good Meanings But most sensibly this perverseness of Trust is discovered in Matters of Providence those that put half their Trust in Christ and half in the World do not believe with their whole Hearts They pretend they can trust Christ for Pardon Grace and Glory and yet cannot trust him for a morsel of Bread they find no difficulty in believing in Christ for Salvation and Remission of Sins and yet cannot believe that he will give them daily Bread What should be the Reason Heaven and Pardon of Sins are greater Mercies and if Conscience were opened we should see the difficulty to obtain them to be greater There are more natural Prejudices but bodily Wants are more pressing to a Conscience not sufficiently convinced And here Faith is presently to be exercised with Difficulties In Matters of Grace Men are more slight and inconsiderate and content themselves with some general cold Perswasions and therefore do not believe with their whole Hearts Alas temporal Salvation is more easy Can you look for Heaven who cannot trust him for a Crust of Bread Do you know what it is to venture your Souls in Christ's Hands notwithstanding Sins notwithstanding Death and yet soon despond in time of Danger and when outward Means of Preservation fail 2. To receive Christ with the whole Heart is to receive him as an Allsufficient Saviour when every Faculty seeketh contentment in Christ. We ought not only to acknowledg him to be the true Mediator but to chuse and receive him for our Allsufficient Portion Worldly Men look to Christ as fit for their Consciences but look to the World as an Object for their Affections Now Christ should not only pacify the Conscience but satisfy the Heart We should come to him not only as a Physician to heal our Wounds but as a Husband to satisfy and content our Love as a meet Object for our Affections The whole Soul is to clasp about him He is not only good in a way of Profit but amiable in a way of Excellency therefore the whole Heart is to be given him The things of the World are good but for one thing Food is good to satisfy the Appetite yet we must have Cloaths to warm the Back But Christ is good for all things he is not only the Physician of the Soul but the Beloved Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee since there is none so fit to match and wed their Affections 3. To receive him with the whole Heart is to make after him with the earnest Motions and lively Affections of the Soul as Desire and Delight Carnal Men have a naked imaginary Perswasion but no lively Affections to Christ unless it be for a very small while They never felt the bitterness of Sin and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience differeth much from literal Assent Carnal Men have a literal Assent and a speculative Delight in Contemplation but not such labour and travel of Soul to get an Interest in Christ. Swimming is for Life and Death it is not a Work proper for him that standeth on firm Land but for those that are ready to be swallowed up of the Waves Nor have they such Delight a Stomach always full knoweth not the sweetness of Bread Christ relisheth only with troubled Consciences Vse of the whole Well then you see that there is required to Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg and Receiving 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg There is a Knowledg before Faith in Faith and after Faith Before Faith a Man must know what he believes or else he cannot believe See Scriptures John
10.38 That ye may know and believe that the Father is in me and I in him 1 John 4.16 We have known and have believed the Love that God hath to us John 6.69 We know and believe that thou art Christ. We must first know before we can believe In Faith there is a Knowledg an Apprehension as well as Discourse a pregnant Apprehension Faith is a clear Light it freeth the Soul from the Mists of Prejudice by representing God in the Allsufficiency of Grace and Power Heb. 11.3 Through Faith we understand that the World was framed by the Word of God It puzzeled the Philosophers but Faith maketh all clear After Faith 2 Pet. 1.5 Add to your Faith Vertue and to Vertue Knowledg Faith is the Fruit of Knowledg Knowledg is the Fruit of Faith So Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments that is a fuller manifestation First we receive the Word by Faith then we know more Oportet discentem credere First we know That it is then How it is The ground of Faith is that they are revealed How or what they are we learn by more acquaintance and experience Light is always increasing most necessary to the Christian Life Faith is as Knowledg is more or less explicite yet not so explicite but that there is some impliciteness in it as long as we live here 1 John 2.3 It doth not yet appear what we shall be but this we know that when he shall appear we shall be like him We have not a particular Account not a Reason of the Thing but we have a Reason why we believe it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a proper Act of Faith God is always on the giving and we on the receiving Hand we receive the Word we receive Christ and we receive Remission of Sins and Glory the main of our Duty is but a Receiving Let me press you to receive the Word to receive Christ. 1. Receive the Word give it a kind entertainment There is an Act of Consideration meditate upon it seriously that Truth may not float in the Understanding but sink into the Heart Luke 9.44 Let these sayings sink down into your Hearts Believe it the Truth is a Soveraign Remedy but there wanteth one Ingredient to make it work and that is Faith Heb. 4.2 The Word preached did not profit them not being mixed with Faith in them that heard it There is an Act of the Will and Affections which is called a receiving the Truth in Love 2 Thess. 2.10 Make room for it that Carnal Affections may not vomit and throw it up again Christ complaineth that his Word had no place in them John 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a queasy Stomach possessed with Choler that casts up all that is taken into it 1 Cor. 2.14 A natural Man receiveth not the things of the Spirit of God Let it lodg and quietly exercise a soveraign command over the Soul 2. Receive Christ in the Word In a Contract there is not only a receiving a Bond but by virtue of the Bond an Inheritance conveyed to us So you must not only receive the Word we are not saved by giving credit to any Maxim of Religion Fides non est assensus axiomati Not they that saw the Ark many saw it and scoffed but they that were in it were saved from drowning When a Man is ready to perish in the Floods it is not enough to see Land but we must reach it stand upon it if we would be safe It is not a naked Contemplation but a real Implantation into Christ. Now if you will know it whatever was in Christ in the History must be in you in the Mystery You are Adopted Sons 1 John 3.1 Christ must be formed and conceived in you Gal. 4.19 You must suffer and be crucified to the World and Sin Rom. 6.6 You must be buried and raised up again Col. 2.12 All is to be done in a spiritual manner I speak not this to turn all Scripture into an Allegory but every Act of Christ hath some Spiritual Accomodation So much for these two acts or parts of Faith They have known surely and have received thy Word Before I go off from this Clause there are two or three Observations to be raised especially if we compare this Verse with John 16.27 28 29 30 31. For the Father himself loveth you because ye have loved me and believed that I came forth from God I came forth from the Father and am come into the World again I leave the World and go to the Father His Disciples said unto him Lo now speakest thou plainly and speakest no Proverb Now are we sure that thou knowest all things and needest not that any Man should ask thee by this we believe that thou camest forth from God Jesus answered them Do ye now believe From whence I observe That this was but a late Acknowledgment Vers. 30. Now we are sure and by this we believe that thou camest forth from God And presently within an hour Christ commendeth it to his Father They have known surely and have believed 1. Observe How ready Christ is to take notice of the Good that is wrought in us He watcheth for an occasion to commend us to God Satan and his Instruments they watch for our halting Jer. 20.10 All my Familiars watched for my halting peradventure he will be inticed Let us watch say they we may have Matter against him The Devil is a Spy that lieth upon the catch that he may frame an Accusation against you before God A Dog doth not wait for a Bit from his Master's Trencher more than he doth for a passionate Word some evil Gesture and Practice whereof to accuse us so his Instruments watch to defame you in the World But now Jesus Christ looketh after Matter of Praise and Commendation Now we know verily and believe and Christ presently telleth his Father of it Oh what an encouragement should this be to press us to grow in Knowledg and to abound in every good Work you furnish your Intercessor with matter of Praise and give your Advocate an Advantage against your Accuser Christ watcheth for a good Action as the Devil doth for a Bad He is a swift Witness not only against his Adversaries but for his People Mal. 3.5 I will come near to you in Judgment and I will be a swift Witness against the Sorcerers c. He cometh to convince them sooner than they are aware none of their Sins are unknown to him and they are brought in Court before they dream of it And the Godly have a Witness in Heaven too So Job 16.20 Behold my Witness is in Heaven and my Record is on High And he is a swift Witness we reap the Fruit of many Actions as soon as they are performed A continual Experience we have of this disposition of Christ in the speedy answer of Prayers Isa. 64.24 And it shall come to pass that before they call
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
own Will begat he us with the Word of Truth that we should be a kind of First-fruits of his Creatures The First-fruits were the Lord's Portion Or else by the consent of their own Vows Rom. 12.1 I beseech you that you present your selves a living Sacrifice holy acceptable to God that is your reasonable Service They have dedicated and devoted themselves to God God calleth for it when he saith My Son give me thy Heart God will have his own Right established by the Creatures Consent it is a necessary Fruit of Grace 2. Purged by degrees and made free from Sin this is to be sanctified to be purged from the Corruption of Sin and the World We are not only accounted holy but we are made holy and that cannot be till we are purged because we come into the World polluted with the Stain of Sin 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God There is a Stain and an Uncleanness sticketh to our Natures and defileth all our Actions we need to be purged 3. Endowed with God's Image and Likeness not only cleansed from Sin but adorned with Grace as the Priests under the Law were not only washed but adorned with gorgeous Apparel To be sanctified is more than to be purified because it noteth not only the Expulsion of Sin but the Infusion of Grace 2 Tim. 2.12 If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's use and prepared unto every good Work Besides purging Sanctification addeth somewhat more they are not only purged from the Filthiness of Sin but prepared by the Infusion of Grace for every good Work made holy as God is holy 2. Why we should chiefly mind it in Prayer 1. Because of the Excellency of it It is God's Glory Angels Glory Saints Glory God's Glory Exod. 15.11 God is glorious in Holiness Angels Glory who are called Mat. 25.31 Holy Angels And the Saints Glory Eph. 5.26 27. That he might sanctify them with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish The Church's Honour lieth not in Pomp and outward Ornament but in Holiness 2. Because God aimeth at it in all his Dispensations Election 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 2 Thess. 2.14 God hath from the beginning chosen you through Sanctification of the Spirit and belief of the Truth God chuseth us that we may be of a choice Spirit As when Esther was chosen out among the Virgins then she was decked with Ornaments so when we are chosen by God we are beautified with Holiness Redemption Eph. 5.26 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word His Promises 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. His Providences Heb. 12.10 They verily for a few days chastened us after their own Pleasure but he for our Profit that we might be Partakers of his Holiness Earthly Parents correct their Children out of meer Passion but he to renew our Affections to sanctify us for himself that the Husk may flie off He bestows Blessings to encourage us in Holiness 1 Tim. 6.17 18. Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all Things to enjoy That they do good that they be rich in good Works ready to distribute willing to communicate That your Riches may be Instruments of Piety not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances That he might sanctify them by the washing of Water through the Word Ephes. 5.26 This is God's Aim and it should be ours Vse is to teach us what to seek for our selves and others not temporal Felicity so much as Sanctification not Deliverance from Afflictions nor outward Blessings so much as the sanctified Use of them This is to pray for one another out of the Communion of the Spirit and for our selves out of a Principle of the Divine Nature Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak but Grace must be heard first Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added unto you These are for Overplus 2. Observe from the Matter he had prayed for Conservation from Evil now for Sanctification It is not enough to keep from Evil but we must be holy and do good Psal. 34.14 Depart from Evil and do good Isa. 1.16 17. Cease to do evil learn to do well God hateth Evil and delighteth in Good as we must hate what God hateth so we must love what God loveth Eadem velle nolle I durst not sin God hateth it I durst not omit this Duty God loveth it Our Obedience must carry a proportion with the Divine Mercy not only be positive but privative Divine Mercy spareth and saveth God is a Sun and a Shield Psal. 84.11 Therefore we must not walk in the Counsel of the Vngodly nor stand in the Way of Sinners nor sit in the Seaâ— of the Scornful But our delight must be in the Law of the Lord and in his Law must we meditate day and night Psal. 1.1 2. We must have Communion with Christ in all his Acts in his Death and Resurrection he mortifieth Sin and quickneth the Heart Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto Sin but alive unto God through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man quickneth the New In the Word which is the Rule there are Precepts and Restraints therefore we are not only to escape from Sin but there must be a delight in Communion with God there must be an eschewing what God forbiddeth and a practising what God commandeth Thus are we obliged from our Approver our Principles our Encouragements our Rule Vse Let it press us not to rest in abstaining from Sin Men are not vitious but they are not sanctified The Pharisees Religion ran upon Negatives 1. Both are alike contrary to the New Nature 2. Both are alike disserviceable to the Work of Grace 3. Both are hated by God 1. Both are contrary to the New Nature it hateth Evil and loveth Good There is a putting off and a putting on Ephes. 4.22 That ye put off concerning the former Conversation the Old Man which is
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping things Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
the School of Christ He hath begotten us by the Word of Truth And the Ordinance of preaching the Word is consecrated to this purpose Ephes. 5.26 That he might sanctify them by the washing of Water through the Word There are other Occasional Helps but this is the Instituted Means God will work no other way in his ordinary and revealed course and will accept no other Obedience and Sanctification but by the Word Holiness or that Piety which is proper and genuine is wrought by a Divine Truth otherwise it is Superstition not Godliness Civility not Holiness of Conversation Tho Men have never so good an Inclination yet because they have not a Divine Revelation for their Warrant it is but a Bastard Religion Superstition or framing a strictness of our own accompanied with opposition against the Truth The Word and Spirit are in Conjunction Isa. 59.21 My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth c. These act in Conjunction and it is for the honour of the Scriptures that God hath annexed them 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesying Preaching of the Word and pouring out of the Spirit go together 4. Every part of the Truth worketh not but only the Gospel which is the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law sheweth us our Spots and the Gospel cleanseth and washeth them away The Work of the Law is Preparation but that which hath a special and direct influence upon Sanctification is the Gospel John 15.3 Now ye are clean through the Word which I have spoken to you and that was the Gospel Privilege This pulleth in the Heart to God that we may be partakers of his Grace Moses brought them to the Borders but Joshua brought them into the Land of Canaan The Apostle appealeth to the Experience of Believers Gal. 3.2 This only would I learn of you Received ye the Spirit by the VVorks of the Law or by the hearing of Faith Tho the Spirit may be received by the preaching of any part of Canonical Scripture yet most usually by the preaching of the Gospel The Lord would give us this sensible and authentick Proof of the Truth and Excellency of the Gospel that we receive the Spirit of Regeneration by it and not by the Law It is the Instrument by which God useth to confer the Spirit So 2 Pet. 1.4 To us are given exceeding great and precious Promises that by these we may be made partakers of the Divine Nature What part of the Word worketh the Heart to a conformity to God likeneth us in Holiness to God the great and precious Promises It is not by moral Strains nor by terrible Threatnings these have their use in their place but by the great and precious Promises as God was in the sâ—â—ll Voice 5. The Gospel worketh not unless it be accompanied with the Spirit There is a great deal of difference between seeing things in the Light of Reason and seeing things in the Light of the Spirit Truth represented in the Light of Reason begets but an humane Faith leaveth a weak impression and hath but a weak operation upon the Soul but things represented in the light of the Spirit â—â—â—keth quite otherwise there is not only a notional Irradiation but an experimental Feeling they see another manner of Beauty and Excellency in Christ a vanity in worldly Delights which they never saw before Running-water and Strong-water differ not in colour but in taste and virtue John 16.13 When he the Spirit of Truth is come he will guide you into all 〈◊〉 1 John 2.27 The Anointing which ye have received of him abidet◠〈◊〉 you and ye need not that any Man teach you but as the same Anointing teacheth you of all things Most Men content themselves with a superficial Belief they have but a hâ—â—ane knowledg of Divine Things and therefore their Souls are not carried out to Holiness Love Fear Trust Obedience they have a cold and naked apprehension liteâ—â—â— Knowledg is waâ—hy and weak it worketh not 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the Truth through the Spirit 6. This must not only be represented in the Power and Demonstration of the Spirit but received and applied by Faith Sanctification is sometimes ascribed to the Gospel and sometimes to Faith which receiveth the Gospel Acts 15.9 Purifying their Hearts by Faith Our Hearts are purified by the Word of Truth 1 Pet. 1.22 Seeing that â—e have purified your Souls in obeying the Truth through the Spirit Here they were purified by Faith The Word worketh not without an Act on our part as well as on God's The Word preached did not profit them not being mixed with Faith in them that heard it Heb. 4.2 As a Plaster worketh not till it be applied to the Sore Nay the Apostle's Word implieth more the Word must not only be applied to the Soul but mingled with the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Medicine the Ingredients must be mixed together to do good So if we have the Word we must have the Spirit and we must have Faith mix it altogether and then it worketh Faith receiveth the Word as a divine and infallible Truth and that begets an Awe In short Faith working to Sanctification apprehends the Love of God the Blood of Christ the Promises Precepts of the Word and by all these it is ever purging and working out Corruption By apprehending the Love of God Gal. 5.6 In Christ Jesus neither Circumcisionâ— availeth any thing nor Vncircumcision but Faith that worketh by Love Shall I love that which God hateth O do not this abominable Thing that I hate Jer. 44.4 Faith representeth God pleading thus Is this thy Kindness to thy Friend Do I thus requite God for all his Kindness to me in Christ There is an Exasperation against Lusts. It maketh use of the Blood of Christ. 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sins Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works to serve the Living God That is an excellent Purger In outward Purging it is the Water and the Soap cleanseth but the Hand of the Laundress applieth it and rubbeth the Cloaths that are washed Faith apprehendeth the Blood of Christ to purge the Conscience it waiteth for the sanctifying Virtue of his Blood and the Grace purchased thereby So Faith maketh use of the Promises this giveth Faith encouragement to expect glorious Rewards Assistance is purchased and Acceptance is promised 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Then Faith constantly maketh use of the Precepts and Counsels of the Word by which Sin is discovered and taxed When the Word is received by Faith there goeth a
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
Commerce between him and us We have not Light enough in our own Hearts for such a Work You see what sorry Devices of Worship Man frameth when he is destitute of the Knowledg of God's Will and left to the workings of his own Heart The Apostle observes it of the Philosophers Rom. 1.22 23. the wisest of Heathens when they sat abrood upon Religion it proved but a monstrous misshapen Piece Professing themselves to be VVise they became Fools And 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 You see how sottish Man if left once to himself is ready to worship a Stick or Straw or piece of Red Cloth instead of God Though the Knowledg of the Law of God be written on Man's Heart as it was on Adam's who was his own Bible yet it is so blurred and defaced that we cannot read the Mind of God in our own Heart It is true there are some scattered Fragments and Reliques and some obscure Characters that will teach us something of Morality and Duties to fit us for Commerce between Man and Man but very little to teach us how to have Commerce with God The Gentiles have the Work of the Law written upon their Hearts Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another that is they are sensible of the necessity of External Obedience but Nature goes no further There is no Article of Belief if we consider it with all its Circumstances and in that exact manner that is propounded to us in the Word of God that could ever have entred into the Heart of Man And therefore since Man's Heart is so weak we need a Rule that we might know God's Will His Works indeed declare God's Glory that indeed there is an infinite eternal incomprehensible Power that made all Things and guides all Things Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth forth his Handy-work But they speak nothing of the Fall of the Restitution by Christ of the Mystery of the Trinity and those glorious Representations that are now made of God in the Scriptures and therefore there was a necessity in this kind to repair the Defects of Nature 2. To satisfy the Desires of Nature There are two Things that render us unsatisfied with the Light of Nature An unsatiable Desire of Knowledg in the Soul and a Trouble of Heart about Misery Sin and Death 1. An unsatiable Desire of more Knowledg and full Satisfaction concerning God and the way to enjoy him Reason you know is the Property and Excellency of Man and his Privilege above the Beasts now Reason desires to replenish it self with Knowledg and Perfection in its Kind The Stomach no more desires true Food for Sustenance than a Man doth Knowledg Man that is born to know hath a strong desire to it and delight in it when it is increased This was Adam's Bait in Paradise Gen. 3.6 The Tree was good for Food and pleasant to the Eyes and a Tree to be desired to make one wise And it is a mighty Delectation even to Man's natural Soul to view any Truth the Contemplation of it is a mighty rejoicing and delight therefore the Word of God may beget even in natural Men such a kind of Delectation Psal. 19.10 More to be desired are they than Gold yea than fine Gold sweeter also than the Hony and the Hony-Comb They rejoice the Soul because they fill it with Light That there is such an impatient thirst and desire after more Knowledg than we have in our selves appears by the very Idolatry of the Gentiles they were unsatisfied with their own Thoughts they would know more and that was the Reason they were so ready to close with every Fancy that was offered to them As a Man that is very hungry and almost famished will fasten upon any Food that comes next to hand many times that which is most hurtful and noxious So Man being desirous of some more Knowledg concerning the Nature of God when he can meet with no other he fastens upon gross Superstitions and Fables whatever comes next to Hand Some outward Rule and Direction they will have a bad one rather than none at all out of a despair to find a better 2. As there is an impatient thirst and desire after Knowledg so there is a trouble in Conscience about Misery Death and Sin This Bondage is natural and we cannot be eased of it without some knowledg of a Means of Reconciliation Nature is full of Enquiries which way God will be pleased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-Offerings with Calves of a Year Old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul What shall I do to pacify God this is the great Enquiry of Nature Nature knows that some Satisfaction must be given to offended Justice and until Conscience have a firm ground of Rest it will not be quiet This put the Heathens upon such barbarous Actions as giving the First-born for the Sin of their Soul And this made the Jews so unsatisfied they look'd no farther than the Sacrifice Heb. 9.9 In which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience that is their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices Therefore you shall see how God makes use of this Advantage this Dissatisfaction without some external Rule and the Knowledg of Means how to be reconciled Jer. 6.16 Thus saith the Lord Stand ye in the Ways and see and ask for the Old Paths Where is the Good Way and walk therein and ye shall find rest for your Souls As if the Lord had said There is now a dissatisfaction a natural Bondage upon Man Now look to all the Religions in the World see where you can find rest for your Souls God leaves it upon that Issue and Determination These Things shew there must be some external Rule for guiding of the Creature It 's for God's Glory for the Safety of Religion to repair the Defects of Nature and to satisfy the Desires of Nature II. What is God's Word This is necessary to be cleared for the Question is not so much Whether God's Word be Truth as whether this or that be the Word of God or no This will be easily granted by every one that hath the sense of a Godhead that what God speaks must
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
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
could not be supposed to feign Now he appealeth to their Experience You know in all your Hearts c. So Solomon speaks 1 Kings 8.56 Blessed be the Lord that hath given rest unto his People Israel according to all that he promised there hath not failed one word of all his good Promise which he promised by the Hand of Moses his Servant So if a Man would but observe the Course of Providence after a little Faith and Patience which is required of all that would inherit the Promises God never failed but made good his Word to a Tittle Object Many Temporal Mercies are Promises which Promises are not accomplished Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him Psal. 89.31 32 33. If they break my Statutes and keep not my Commandments Then will I visit their Transgression with a Rod and their Iniquity with Stripes Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my Lips Object But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies Answ. No only they are mentioned in the Promise partly to encourage our Hearts to pray we should not else ask them 2 Chron. 20.9 If when Evil cometh upon us as the Sword Judgment or Pestilence or Famine we stand before this House and in thy Presence and cry unto thee in our Affliction then thou wilt hear and help Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope Partly to shew that God is able to keep them from such distress and if it be good for them will keep them Dan. 3.17 Our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine Hand O King Partly to shew that if we have such Mercies we have them by virtue of a Promise Psal. 128.5 The Lord shall bless thee out of Sion To see a Mercy come out of the Womb of a Promise is very sweet and comfortable Partly to comfort them if they have them not they shall have the spiritual Part nothing shall light on them as a Curse We must go into the Sanctuary to know the meaning of such Promises God will deliver either from the Lion or from every Evil Work 2 Tim. 4.17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work If there be any Temporal Promise you may expect the Mercy in kind or as good There is not a waste word in the Promise God will give them satisfaction The People of God never complain when their Thoughts are regular Partly because God seldom faileth a trusting Soul few Experiences can be given to the contrary Psal. 91.2 3. I will say of the Lord He is my Refuge and my Fortress my God in him will I trust Surely he shall deliver me from the Snare of the Fowler and from the noisom Pestilence Thereby there is another Engagement on God Isa. 26.3 Thou wilt keep him in perfect Peace whose mind is stayed on thee because he trusted in thee Psal. 9.10 And they that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee Vse Learn to regard the Promises and Threatnings of the Word with more Reverence as if God in Person had delivered them to you 1 Thess. 2.13 For this cause also thank we God without ceasing because when ye received the Word of God which ye heard of us ye received it not as the Word of Men but as it is in Truth the Word of God Look to the Threatnings God hath left room for his Mercy and that must be sought in God's way or else we have no Security and Peace Look to the Promises 1. Seek after them more and mind them more Sure your Neglect saith you do not count them true 1 John 5.10 He that believeth on the Son of God hath the Witness in himself he that believeth not God hath made him a Liar because he believeth not the Record that God gave of his Son If one should proffer you an hundred Pounds and you should go away and never heed it it is a sign you do not believe him 2. Venture more on the Promises they are God's Bills of Exchange whereby you have Treasures in Heaven Deny Interests God will make it up 3. Rejoice in them more You have Blessings by the Root Heb. 11.13 These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them they hugged the Promises Do you ever refresh your selves with the remembrance of them Do you ever bless God for your Hopes and say I will rejoice in God because of his Word 4. Wait for the accomplishment of them The Word of the Lord is a tried Word The Saints are tried and the Word is tried Psal. 12.6 The Words of the Lord are pure Words as Silver tried in a Furnace of Earth purified seven times It is enough for Faith that we have the Promise Fourthly God hath owned the Word by associating the Operation of his Grace and powerful Spirit with it and with no other Doctrine Things of a powerful Operation do evidence themselves as Fire by Heat the Wind by its Noise and Strength Salt by its Savour the Sun by Light and Heat and the like Moral Principles that are effectually operative manifest themselves also Let us see how the Case standeth with the Scripture It is called Rom. 1.16 The Power of God unto Salvation and the preaching of the Cross is to them which are saved the Power of God 1 Cor. 1.18 And 1 Cor. 2.4 My Speech and my Preaching was not with enticing words of Man's Wisdom but in demonstration of the Spirit and of Power And 1 Thess. 1.5 Our Gospel came not unto you in Word only but in Power and in the Holy Ghost and in much Assurance It giveth a perswasion of it self by its being the Power of God and the Rod of his Strength Psal. 110.2 The Lord shall send the Rod of his Strength out of Sion When the Egyptians saw the Miracles that Moses wrought they confessed the Power of God that God was with him Exod. 8.19 Then the Magicians said to Pharaoh This is the Finger of God And when the Scripture evidenceth so great a Power it shews it self to be of God as in judging the Hearts of Men. Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart In convincing them of their evil Estate 1 Cor. 14.25 And thus are the Secrets of the Heart made manifest and so falling down on his Face
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
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
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
and universally opposed the Doctrine of God and always have been afflicting the Church and seeking to oppose the People of God because of their professing the Truth Mark it before Christianity began to be generally propagated in the World the Jews were the Mark and Butt of Malice whereat all Nations did shoot their envenomed Arrows of Malice and Rage and therefore it is very notable that the Romans tho they conquered many Nations yet they never put down the Idolatry of the Nations as they put down the Religion of the Jews and sought to oppose that and molested that And when the Christians began to be discovered then all their Malice was turned off from the Jews to Christians Certainly it was not meerly because of the Difference of Worship for they tolerated the Epicureans but took away all the Worship of God yea they burnt the Christians and made them to be Torches to give light to Rome in a dark Night Therefore there was so special a spight at the Ways of God Secondly I am now to prove the Truth or Divine Authority of the Word by Intrinsick Arguments or such Arguments as are taken from the Scriptures themselves Either I. From the Manner and Form of these Writings Or else II. From the Matter of them I. In the Manner and Form of these Writings you may observe these things 1. The Majesty of the Style Look as there was a difference between Christ's teaching and the teaching of the Pharisees Mat. 7.29 He taught them as one having Authority and not as the Scribes Such a Soveraign Majesty is there in the Scriptures They speak not as conscious of any weakness and so begging Assent but as commanding it Thus saith the Lord it is the great Argument in Scripture hear it or you are lost for ever Pray mark it is not said Not as the Prophets but not as the Scribes they had nothing but what was humane out of the Jewish Rabbies but Christ speaketh like an extraordinary Messenger as one that came to increase the Canon and Rule of Faith with such an awe that the High Priest's Officers were afraid to meddle with him John 7.45 46. Why have ye not brought him The Officers said Never Man spake like this Man with such an infallible Spirit Ye have heard saith Christ but I say and his great Argument is I say unto you Mat. 5.21 22. Ye have heard that it hath been said of old Time Thou shalt not kill c. But I say unto you That whosoever is angry with his Brother without a cause c. So Verses 27 28 33 34 38 39 43 44. There is such a Majesty breathing forth from one end of the Scriptures to another Men can only beg assent not command it by their own Authority and therefore in all Matters which they would inforce they use Insinuaâ—â—on and Argument but the Prophets say Thus saith the Lord and Christ who had Original Authority in the Church I say unto you With what a Majestick Contempt doth Christ scorn his Opposers He that hath Ears to hear let him hear He that is filthy let him be filthy still God will not regard the loss of such that do not regard to understand and obey his Word Longinus an Heathen admired the Majesty of Moses his Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be done and it was done the Style of mighty Princes and Emperors 2. The Simplicity of the Style Tho it be full of Majesty and Authority yet the naked Truth is represented in a plain manner to the capacity of the meanest Psal. 19.7 The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple As there are deep Mysteries which may exercise the greatest Wits so in Points necessary the Scriptures are so plain and clear that they may be understood by those of the dullest Understanding Such Simplicity with such Majesty is a Character of their Divine Original they speak in such a manner as to feed the greatest and instruct the meanest a Child may wade and an Elephant may swim But this is not all I mean by Simplicity the plainness of the Style but the native Beauty of it Things are nakedly reported but yet in an affective manner as if we had been actually present to see them done Look to the Histories of the Word certainly they cannot be Fictions for Fictions must either be to delight the Fancy as Poetry or to win asâ—ent for politick Ends. There is no such thing in the Scriptures not Poetry things are delivered in a plain manner not Policy to gain a repute to themselves they still seek to cast the Honour upon God as I shall prove by and by by the faithfulness of their Relations It is not imitable by Art such a plain genuine Narration For Mysteries there were Sophists in the Apostle's Times Nihil tam horrendum quod non dicendo fiat probabile The fashion was to make absurd horrid Things seem probable by the paint and artifice of Words as to prove a Gnat better than the Sun or a Worm than a Man by plausible Arguments But saith the Apostle 1 Cor. 2.4 My Speech and my Preaching was not with inticing words of Man's Wisdom but in demonstration of the Spirit and of Power nor in ostentation of parts but in Simplicity and Power plain words have a mighty Efficacy Those Sophists and Orators did only tickle the Fancy their Aim was not to win Assent 3. The Fidelity of their Reports The Penmen of the Scripture report their own Failings which Men will not do If they must write of themselves they will be sure to write the best and not the worst but these spared not their own Faults Men naturally labour to cover their own Faults to hide them to speak well of themselves especially they are careful not to leave an ill Character of themselves to Posterity nor of their Party and Faction Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages his resistance of his Call Exod. 4. nor what a great deal of do God had to bring him into Egypt to perform his Duty to his Country his false Pleas shew his carnal Fear Vers. 19. The Lord said unto Moses in Midian Go return into Egypt for all the Men are dead which sought thy Life His murmuring against God and speaking unadvisedly with his Lips the Idolatry of Aaron the murmuring of Miriam his Sister God shutting him out of the Land of Canaan and not believing after many Miracles Numb 20.12 And the Lord spake unto Moses and Aaron Because ye believed not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Many such Instances may be given how the Penmen of Scripture relate things to their own disparagement Deut. 32.51 Because ye trespassed against me among the Children of Israel at the Waters of Meribah-kadesh in the Wilderness of
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
upon them It is an horrible abuse Remember the Breach of Vzzah God is jealous even of a Circumstance in his Institution Christ himself had his Call to authorize him Thou hast sent me into the World therefore much more should you have a Call to authorize you If the Work doth not lie within the compass of your Office you do not glorify God and cannot please him and it will be ill for your account you cannot when you die say as Christ John 14.7 I have glorified thee upon the Earth I have finished the Work which thou hast given me to do You do not glorify God with any thing but that which he hath given you to do It is notable that Christ would not intermeddle out of his Calling When one came to intreat him to speak to his Brother to divide the Inheritance with him he said to him Luke 12.4 Man who made me a Judg or Divider over you Who was fitter to judg than Christ yet this was not the Work he came about If Troubles arise you cannot suffer them comfortably All the Disorders abroad will lie in a great measure upon your Score Invading of Callings hath been the source of those Mischiefs that abound among us Augustine saith Pax est tranquillitas Ordinis when all things keep their Place In natural Things Elements when out of their place breed Confusion the Sea out of its place makes an inundation and the Air out of its place imprisoned in the Bowels of the Earth causeth an Earthquake It is true in this Case also when Men are out of their place it begets Confusion and Disorder Never do I look for the Peace of the Church and Power of the Gospel till Men have learned to keep within the compass of their Callings You pretend Gifts and Abilities if you have a desire to the Work for the Work 's sake why do you not submit to the regular way of sending The Angel that appeared to Cornelius biddeth him send for Peter Acts 10.5 Why did not the Angel teach him himself His Commission was only to bring a Message from God not to preach the Gospel that was Peter's Work therefore he sent him to Peter Nay Christ himself sendeth Paul to Ananias Acts 9.6 If any should usurp the place of an Ambassador without the Prince's Leave and Command it would be accounted horrible Pride No Prince can endure a Servant whom he hath not chosen and how then can Christ take it well at your hands It is but an Itch of Pride if we search it to the bottom There are regular ways of exercising your Gifts in private Meditation and Family-Instruction and gracious Conferences by way of interchangeable Discourse with less Pride and Usurpation and more spiritual Profit and Comfort than in publick Sermons Vse 3. Advice to Ministers and People 1. To Ministers Strive to make out your Calling to your People to evidence it to the Consciences of your Auditory by your Sincerity and Success 1. By your Sincerity 2 Cor. 4.2 We have renounced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the Truth commending our selves to every Man's Conscience in the sight of God Success is not in our power but yet our Aim should be sincere Delight not in vain Applause let not this satisfy thee but that others may feel the Power of Truth Let it not satisfy thee when thy Hearers go away and say O how learnedly how eloquently with what subtilty and sublimity of Reason doth he preach what excellent Gifts of Memory Wit Elocution This did not satisfy Christ. Christ had made an excellent Sermon a Woman in the Company cries out Luke 11.22 28. Blessed is the Womb that bare thee and the Paps that thou hast sucked But he said Yea rather blessed are they that hear the Word of God and keep it It is far better when they go away from hearing to be more mindful of themselves than of us of what is spoken to their Consciences rather than what are our Gifts condemning themselves rather than commending us bewailing their own Hearts and Lives rather than applauding and admiring our Sermons smiting their own Breasts and saying not so much How well hath he preached but how ill have I lived how carnal am I subject to Sin 2. By Success This you should cover above all things this is the Seal of your Ministry in the Peoples Consciences Every Ambassador sent out from a Prince hath not only Instructions and Commands but his Commission sealed So a Minister must not only look to his Instructions to preach the Gospel but for a Seal of his Ministry as his Letters of Credence and Recommendation Now our Seal is Spiritual as all other the parts of our Administration are What is this Spiritual Seal God's owning and blessing our Endeavours 2 Cor. 3.1 2 3. Do we begin again to commend our selves or need we as some others Epistles of Commendation to you or Letters of Commendation from you Ye are our Epistle written in our Hearts known and read of all Men. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of Stone but in the fleshly Tables of the Heart Success in the Hearts of the People doth authorize our Commission So 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 This is a proof that we come to you in Christ's stead and speak in his Name and Power It is not who can speak most finely and plausibly but most effectually to the Heart 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 That is the Evidence not luscious Gifts Carnal Men may have these for the good of the Body that have no inward Calling I remember Paul putteth the false Teachers upon this Experiment and proof of their Calling 1 Cor. 4.19 I will come to you shortly if the Lord will and will know not the Speech of them which are puffed up but the Power I will not examine them by their Speech but by the spiritual Efficacy of their Ministry which is the chiefest sign of God's Approbation and Blessing not their Pomp and Eloquence And therefore this is the Seal that you should look after 2. Here is Advice to the People to own them that are called and sent to you in the Name of Christ. Own their Persons by a cordial submission to them Heb. 13.17 Obey them that have the Rule over you and submit your selves for they watch for your Souls as they that must give an account In the particular Places where you are disposed by the Care of Providence they are sent by God to you There is much in the Designation of God's Providence and Cohabitation is an excellent Friend to
And is this the manner of Men O Lord God Was it ever heard that he that is offended should be so sollicitous and careful to send about Agreement and Reconciliation But this God doth not out of any need that he hath of our Friendship as Men sometimes in Policy seek to those who have injured them for God is stronger than we but out of pure Love The first Ambassador God sent was his own Son 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 And Vers. 19. We love him because he first loved us Christ cometh out from the Bosom of God The Law was delivered by an Angel but the Gospel by Christ himself And then God sendeth Apostles with extraordinary Gifts and Power of working Miracles to lay a Foundation 1 Cor. 3.10 According to the Grace that is given unto me as a wise Master-builder I have laid the Foundation And then Pastors and Teachers Men of like Passions with our selves weak Men but furnished with Gifts proper to their Calling There is a Mercy in this Institution We cannot endure God's Presence Deut. 5.25 If we hear the Voice of the Lord our God any more then we shall die Moses trembled and quaked when a Voice was heard out of the Clouds and Darkness Therefore God sends Men of like Infirmities with our selves that our Defects might be born with patience because they have experience of the hardness and obstinacy of their own Hearts and that our Ignorance might be familiarly instructed and Knowledg dropped in by degrees we are to learn by little and little here a Line and there a Line God in condescention to our weakness hath appointed this help 4. It informeth us of the Madness of the World that use Christ's Ambassadors ill when they come about such a Message It is against Jus Gentium the Law of Nations to offer violence to Ambassadors let their Message be never so displeasing their Persons are secured by the Civility of all Nations Yet Christ's Ambassadors are often ill intreated Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee It is England's Sin to malign and hate God's Messengers tho they come with Terms of Peace Never was the Ministry more Evangelical yet never more hated than now What should be the Reason of this Madness No Calling is more profitable to Humane Society to civilize a People to take them off from their brutishness and fierceness and yet none more opposed Partly out of a Gadarene Temper they grow weary of Christ's Ministers but chiefly out of a natural Enmity against them Since the Fall Man is an Enemy to his own Happiness In bodily Miseries it is otherwise a blind Man loves his Guide and as Elymas when stricken blind they seek about for some to lead them a sick Man loveth his Physician but Spiritual Blindness and Sickness is of another Nature Men hate those that offer to lead them and cure them The guilty World would fain take a Nap and rest and because God's Messengers will not let them alone therefore they hate them Errors and Lusts are touchy Mundus senescens patitur phantasias The World as it grows old is given to Dreams and Dotage and is loth to be disturbed A Thief would have the Candle put out that discovereth him Christ's Messengers tho Instruments of common Good yet often meet with publick Hatred Ephes. 6.20 For whom I am an Ambassador in Bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chains A Man would think he meant Golden Chains because he speaks of his Ambassadorship no he means hard Iron Chains which he suffered for Christ's sake and usually this is the Lot of Christ's Ambassadors Vse 2. Advice both to People and Ministers First To People If Ministers be sent by Christ then it adviseth you to respect their Message their Calling their Persons 1. Accept their Message When we speak for the Honour and Dignity of the Ministry we plead for a Spiritual Respect to them not for a Temporal Domination and Precedency in all Meetings and Companies Our King whom we serve is a Spiritual King his Kingdom is not of this World he came not with external Pomp and Splendor therefore these are not things we should look after Tho some respect is due to their Persons yet chiefly we plead for a respect to their Doctrine Do not despise the Message which they bring tho their Persons be obscure and despicable Doctrines delivered from the Scripture have a Divine Authority it is God's Message as if it had been spoken from Heaven And therefore if we must speak at the Oracles of God you must hear it as God's Word 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 Never can you expect the Word should work with you till you have this respect and reverence for it But you will say Is all Gospel that is delivered by one in Office I Answer No but you must humbly consider what is brought to you in Christ's Name When Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he arose out of his Seat See what it is and let it move you more to look to your ways 2. Respect the Calling more Many seek to undermine it as if it were grown the Burden of the Christian World others think disgracefully and meanly of it as if it were below their Parts or Rank and Place Let me tell you it is the highest Honour that can be put upon a Creature to be Christ's Messenger No Nobility of Birth Antiquity of House Plenty of Estate is to be compared with it all worldly Honours and Titles are beneath it and so shall we judg when once we come to see a Prophet's Reward Do not think scornfully of the Calling It is a great Mercy if God should chuse any of thine to this Work the best and chiefest of thy Family The First-born were separated to God before the Priesthood was setled upon the Tribe of Levi. Usually Men consecrate the worst to God if any be lame blind unfit for Work like the Deceiver Mal. 1.14 Which hath a Male in his Flock and â—oweth and sacrificeth to the Lord a corrupt thing I speak the more in this Matter because if God suffer the Wickedness of the Age to go on if Maintenance go away Nobles must put their Necks to the Yoke to serve Christ in this Employment as some have done in other Churches 3. Respect their Persons Something is due to them for the Work 's sake 1 Thess. 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them
Benefits of Redemption but the Sanctified who have Grace and Holiness infused in them and do devote and consecrate themselves to serve God in Holiness and Righteousness all their dayes 2. The Means Manner or End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendered through the Truth in Truth or for the Truth all which Readings admit of a commodious Explication 1. As the Means through the Truth as the Rule and Instrument the Word accompanied with the virtue of Christ's Death is that which sanctifieth 2. The Manner in Truth or truly in opposition to legal Purifications by the use of the Ceremonies of the Law 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 sanctifyeth 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 And 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 such as is sincere true and real 3. The End for the Truth that they may be consecrated set apart and fitted for that Function of Preaching the Truth The Context seemeth to justify this From the whole Observe Doct. That Christ did set himself apart to be a Sacrifice for us that we might be sanctified by the Means appointed thereunto I shall explain this Point by opening the Text. I. I begin with the Meritorious Cause and for their sakes I sanctify my self Where First The Agent I. Secondly The Act Sanctify Thirdly The Object my Self Fourthly The Persons concerned for their Sakes First The Agent I sanctify my self In other Places it is ascribed to the Father and the Spirit To the Father John 10.36 Him hath the Father sanctified and sent into the World To the Spirit Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power He did not only frame the humane Nature of Christ out of the Substance of the Virgin but adorned it with Gifts and Graces fit for his Office and Work And here Christ saith I sanctify my self All the Persons in the Divine Nature concur to this Work The Father sanctifieth and sets him apart by his Decree and Designation The Son sanctifieth himself to shew his willingness and condescension The Spirit sanctifieth him by his Operation furnishing him with meet Graces and Endowments that were necessary for that singular Person who should redeem the World Christ's sanctifying himself falleth under our consideration and doth shew partly his Original Authority as a Person of the Godhead coequal with the Father and the Spirit Whatsoever the Father doth the Son doth also John 5.19 Partly his voluntary submission as the Father did consecrate the Son to the Office of Mediator and the Spirit qualified him with all fulness of Grace so did Christ consecrate himself as being a most willing Agent in this Work and did really offer himself to become Man and to suffer all that Misery Pain and shame that was necessary for our Expiation The Scripture often sets it forth to us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling Savour He did not do this Work by constraint but of a ready mind When it was first propounded to him in God's Decree Heb. 10.9 Then he said Lo I come to do thy Will O God! And before the Time was come about when he should assume the Humane Nature into the Unity of his Person he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth Prov. 8.31 Rejoicing in the habitable parts of the Earth and my Delights were with the Sons of Men. When the Incarnation was passed then he longed for the time of his Passion Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished So willing was he to do and suffer that whereunto he was sent Luke 22.15 With desire have I desired to eat this Passover with you before I die that Passover because it was the last the Forerunner of his Agonies his Heart was set upon that Work His behaviour in his Death shewed how willingly he did undergo it John 13.1 Having loved his own that were in the World he loved them unto the End then was his bitter Work but that did not abate his Love The Heathens counted it a lucky Sacrifice that went to the Altar without strugling and roaring certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins Isa. 53.7 He is brought as a Lamb to the Slaughter and as a Sheep before the Shearers is dumb so he opened not his Mouth A Swine whineth and maketh a noise but a Sheep is dumb this was the Emblem chosen to represent Christ's Meekness and Patience Salt cast into the Fire danceth and leapeth with a kind of impatience but Oil riseth up in a gentle Flame So Christ suffered not only with patience but delight He did not lay down his Life by constraint but died by consent John 10.18 No Man taketh my Life from me but I lay it down of my self I have power to lay it down and I have power to take it up again Now this endeareth our Obligation to him that he would consecrate himself to the Work of the Mediatory Office and to that end assume the Humane Nature into the Unity of his Person and so willingly condescend to all that sorrow and pain that he was to endure for our sakes and offer himself up as a Sacrifice for our Sins being for a while without the actual sense of his Father's Love My God my God why hast thou forsaken me Mat. 27.46 But more distinctly let us consider the greatness of his Sufferings his willingness to endure them 1. The greatness of his Sufferings His Passions take them in the very Letter were sore but they were heightned by the delicacy of his Temper never any Man suffered as he did because never such a Man A blow on the Head is soon felt because it is a principal Member and so more sensible than other parts of the Body A Slave is not so sensible of Blows and Stripes as a Nobleman of a tender and delicate Constitution Our Saviour Christ was of a more delicate Constitution than any other his Body was immediately framed by the Spirit in the Virgin 's Womb Laurence on the Gridiron Stephen when stoned could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did Christ had a particular knowledg of all Sins committed in the World past present and to come and a particular sorrow for them which was the greater by how much the more he prized the Honour of God His
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
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
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
you shall not be brought to nought because the Body hath a Principle of Life in it it is a Part of Christ and he will lose nothing John 6.39 And this is the Father's Will which sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day As Plants live in the Root though the Leaves fade and in Winter they appear not so doth the Body live in Christ. So that it is a Ground of Hope and a Motive to Strictness that you may not wrong a Member of Christ nor seek to pluck a Joint from his Body 4. The manner of this Union It is secret and mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.22 This is a great Mystery not only a Mystery but a great Mystery but I speak concerning Christ and the Church It is a part of our Portion in Heaven to understand it John 14.20 At the Day ye shall know that I am in my Father and you in me and I in you When we are more like God we shall know what it is to be united to God through Christ. Here Believers feel it rather than understand it and it is our Duty rather to get an interest in it than subtily to dispute about it 5. Though it be secret and mystical yet it is real because a Thing is spiritual it doth not cease to be real these are not Words or poor empty Notions only that we are united to Christ but they imply a real Truth Why should the Holy Ghost use so many Terms of being planted into Christ Rom. 6.5 For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection of being joined to Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit of being made Partakers of Christ Hebr. 3.14 For we are made Partakers of Christ if we hold the beginning of our Confidence stedfast to the end Do these Terms only imply a Relation between us and Christ No then the Emphasis of the Words is lost What great Mystery in all this why is this Mystery so often spoken of Christ is not only ours but he is in us and we in him God is ours and we dwell in God 1 John 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And verse 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and be in God It is represented by Similitudes that imply a real Union as well as a Relative by Head and Members Root and Branches as well as by Marriage where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity and the Unity of the Divine Persons though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a Notion of Scripture but a Thing wrought by the Spirit 1 Cor. 2.13 Which Things also we speak c. It worketh a Presence and conveyeth real Influences 6. It may be explained as far as our present Light will bear by Analogy to the Union between Head and Members The Head is united to the Body primarily and first of all by the Soul Head and Members make but one Body because they are animated by the same Soul and by that means doth the Head communicate Life and Motion to the Body Besides this there is a secondary Union by the Bones Muscles Nerves Veins and other Ligaments of the Body and upon all these by the Skin all which do constitute and make up this natural Union Just so in this spiritual and mystical Union there is a primary Band and Tie and that is the Spirit of Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit that is is acted by the same Spirit by which Christ acted and liveth the same Life of Grace that Christ liveth as if there were but one Soul between them both The Fulness remaineth in Christ but we have our share and he that hath not the Spirit of Christ is none of his But over and above there is a secondary Bond and Tie that knitteth us and Christ together which answereth to the Joints and Arteries by which the Parts of the Body are united to one another and that is Faith and Love and Fear and other Graces of the Spirit by which the Presence is kept in the Soul Thus I have a little opened this Mystery to you 2. There is an Union of the Members one with another A little of that 1. The same Spirit that uniteth the Members to the Head uniteth the Members one to another Therefore the Apostle as an Argument of Union urgeth the Communion of the same Spirit Phil. 2.1 2. If any Fellowship of the Spirit fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind As Christ is the Head of the Church so the Holy Ghost is the Soul of the Church by which all the Members are acted As in the Primitive Times Acts 4.32 the Multitude of them that believed were of one Heart and of one Soul And this is that that Christ prayeth for here that they may all be one in the Communion of the same Spirit that they may be of the same Religion and have the same Aim and the same Affection to good things 2. From the Communion of the Spirit there is a secondary Union by Love and seeking one another's good as if they were but one Man where-ever dispersed throughout the World and whatever distinctions of Nations and Interests there are they may love and desire the good of one another and rejoice in the Welfare and grieve for the Evil of one another Ezek. 1.24 When the Beasts went the Wheels went and when the Beasts were lifted up from the Earth the Wheels were lifted up over against them and the reason is given for the Spirit of the living Creature was in the Wheels The same Spirit is in one Christian that is in another and so they wish well to one another even to those whom they never saw in the Flesh. Col. 2.1 For I would that ye knew how great conflict I have for you and for them at Laodicea and for as many as have not seen my Face in the Flesh What Wrestlings had he with God and Fightings for their sakes even for them that had not seen his Face in the Flesh so careful are the Members one of another 3. This Love is manifested by real Effects Look as by virtue of Union with Christ there are real Influences of Grace that pass out to us it is not idle and fruitless so by virtue of this Union that is between the Members there is a real Communication of Gifts and Graces and the good Things of this Life one to another If the Parts of the Body keep what they have to themselves and do not disperse it for the use of the Body it breedeth Diseases as the Liver the
approbation to the Gospel Many spake highly of God that never received him for their God Nebuchadnezzar was forced to confess Dan. 2.47 Of a Truth it is that your God is a God of Gods and Lord of Kings Deut. 32.31 Their Rock is not as our Rock even our Enemies themselves being Judges His Enemies speak well of him The Church commendeth God as they have cause Who is like unto the Lord our God in all the World But now they might seem partial and therefore God will extort praise from his Enemies those that are apt to think of Christ as an Impostor and Seducer shall see the Reality of their Religion It was an Honour to Christianity that the People magnified the Apostles tho they had not a Heart to run all Hazards with them Acts 5.13 2. It is for the clearing of his Process at the last Day The Heathens being convinced by God's Works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 God hath not left himself without a Witness Acts 14.17 So those that live within the found of the Gospel tho they do not come under the Power and Dominion of the Christian Faith yet they have such a Conviction of it as shall tend to their Condemnation at the great Day All those whom the Lord arraigns at the last day they will all be speechless and have nothing to say for themselves Mat. 22.12 At the Day of Judgment our Mouths will be stopt as being condemned in our own Conscience then the Books shall be opened and one of the Books opened is in the Malefactor's keeping the Sinner's Conscience they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Providence is justified by the Conviction of their own Hearts It is a Question which is the greatest torment the Terribleness of the Sentence which shall be past upon Wicked Men or the Righteousness of it You know the Apostle tells you When the Lord Jesus shall come in flames of Fire to render Vengeance to the World 2 Thess. 1.7 8. there are two sorts of Persons he shall meet with Them that know not God that is Heathens which did not take up what they might know of God from the course of Nature from the Knowledg of their Eye and Ear and them that obey not the Gospel them that lived within the sound of the Gospel and heard much of it they were convinced they had some kind of Knowledg and Belief of it yet they would not let their Hearts be subject and give up themselves to it It clears the Lord's Process if Men continue ignorant and opposite to the Grace of the Gospel by this means they are left without excuse therefore that he might be clear when he judgeth the World shall be convinced and brought to a temporal perswasion that thou hast sent me the old Conviction that remaineth with them shall justify God Secondly With respect to the Elect for all is for the Elect's sake The World would not stand if it were not for their sakes Time would be at an end but that God hath some more that are not called and the number of the Elect is not fully accomplished When all the Passengers are taken in the Ship lancheth forth into the Main So we should all lanch forth into the Ocean of Eternity if all the Elect were taken in He prays with respect to them that the World may believe How doth this concern them 1. Their Conviction conduceth to others Conversion Many of the Samaritans possibly would not believe if Simon Magus their great Leader had not been convinced Acts 8.10 To him they all gave heed from the least to the greatest saying This Man is the great Power of God If the Word can gain such an one but to the Conviction of the Truth tho he be an Enemy to it in his Heart yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World it is a rational Inducement it is a Door by which the Gospel entreth It is no small advantage that Christianity hath gotten such esteem as to be made the publick Profession of the Nations that Potentates have counted it the fairest Flower in their Crown to be stiled The Defender of the Faith the Catholick King the most Christian King By all kind of Means is this to be promoted to bring Men to a general Confession Tho it be no great benefit to them as to the World to come yet it is a help to the Elect that they are under such a Conviction For if Christianity were still counted a novel Doctrine an hated Doctrine and were publickly hated maligned opposed and persecuted what would become of it 2. For the Safety of the Church Tho God doth not change their Natures yet he breaketh their Fierceness that they may not be such bitter Enemies and so Persecution is restrained and when there is a restraint and he ties their Hands by Conviction we enjoy the more quiet Alas what Wolves and Tigers would we be to one another if the Awe of Conviction and the Restraints of Conscience were taken off We owe very much of our Safety not to visible Force and Power but to the Spiritual Conviction that is on the Hearts of Men by which God bridles in the corrupt and ill-principled World that they cannot find in their Hearts so much to molest it as otherwise their Natures would carry them to but that the Gospel may have a free course and the gathering of the Elect may not be hindred for God's Conviction is the Bridle he hath upon them to keep them from doing hurt tho they be not converted yet they shall be convinced Acts 5. Gamaliel being convinced the Apostles obtained liberty of Preaching Pliny moved by the Piety of Christians obtained a mitigation of the Persecution from Trajan and such Halcyon-days might we expect if Christians would walk more suitable to the Privileges of the Mystical Union they would dart a great deal of Reverence in the Minds of Men and would be more safe than they are For when the Wall of visible Protection is broken down a Christian meerly subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men as they have a slavish fear of God which is accompanied with hatred of God so they have a slavish fear of the Saints only their Hatred is greater than their Fear When you abate of the Majesty of your Conversation and behave not your selves as those that are taken into the Mystical Body of Christ and have the Communion of the Spirit when you do not walk up suitably to your Spiritual Life and Privileges then the Hatred of your Enemies is increased and their Fear lessened whereas otherwise their Fear which ariseth from thence is a mighty restraint How often are we disappointed when we expect to beat down opposite Factions by Strife and Power more good is done by Conviction and the Church hath greater Security and Peace when they subsist by their own Virtue rather than by force
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
and He communicates in the same Nature the Fulness of the Godhead dwelt in him bodily Col. 2.9 Now there is something which answereth to this in the Mystical Union there is a communion of Spirit between us and Christ tho not the same Nature The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually we partake of the Divine Nature in some Gifts and Qualities 2. By constant Influence God is in Christ by a communication of Life Vertue and Operation 1. The Father is the perpetual Beginning Foundation and Root of Life to Christ as Mediator John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me So is Christ to us Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me 2. The Divine Essence sustained the Person of Christ as Mediator The Humanity could not subsist of it self but by constant influence from the Godhead Isa. 42.1 Behold my Servant whom I uphold Christ had constant sustentation from the Father he upheld him and carried him through the Work So are we preserved in Jesus Christ Jude 1. We have not only the Beginning and Principle of Life from Christ but constant support We can no more keep our selves than make our selves all things depend upon their first Cause 3. The Father concurreth to all the Operations and Actions of Christ and so the Father is in Christ as he worketh in him John 14.10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works The Divine Power was interested in Christ's Works as Mediator especially in the Miracles that he wrought to confirm the Truth of his Person So is Christ in Believers as he worketh in them all their Works for them John 15.5 I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing he doth not say nihil magnum no great thing but nihil nothing at all Thinking is the most suddain and transient Act sure the new Nature there may get the start of Corruption But 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Actions are more deliberate there is more scope for the interposition of corrupt Nature but of our selves we cannot think a good thought What Use shall we make of this Vse 1. If Christ be in us as God was in Christ let us manifest it as Christ did Christ manifested the Father to be in him by his Works John 10.37 38. If I do not the Works of my Father believe me not But if I do tho ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Works and Miracles exceeding the Power and Force of Nature shewed that Christ was a Divine Person sure the Father is in him or else he could not do these Works So St. James puts Hypocrites upon the Trial Shew me thy Faith by thy Works James 2.18 Do we do any Works exceeding the Power of corrupt Nature that would be a proof of Christ's working in you When Jacob counterfeited Esau Isaac felt his Hands So what are your Works If you walk as Men do no more than an ordinary Man that hath not the Spirit of God where is the proof of Christ's working in you Many boast of Christ in them if Christ were in them he would be there as the Father was in Christ they would bewray it by their Operations You may know what is within by what cometh out if Christ be within thee there will come out Prayer Sighs and Groans for Heaven fruitful Discourses heavenly Walking a mortified Conversation all this cometh out because Christ is within But now when ye belch out filthy Discourses rotten Communication there is nothing cometh out but Vanity and Sin how dwelleth Christ in you are these the Fruits of his Presence Vse 2. Learn Dependance upon Christ. All the Power we have to work is from Christ. Whence hath the Body the Vigor it hath to work and to move from Place to Place but from the Soul And whence hath a Christian his Power but from Christ We derive all our Strength from Christ. We are as Glasses without a Bottom they cannot stand of themselves but they are broken in pieces Christ can do all things without us but we can do nothing without him As the Soul can subsist apart from the Body Christ hath no need of us but we cannot live and act without him Sine te nihil in te totum possumus Phil. 4.13 I can do all things through Christ which strengthneth me The Apostle doth not speak it to boast of his Power but to profess his Dependance It was never seen that a Father would cast away the Child that hangeth on him III. I shall now speak of Christ's being in Believers apart that I may a little enforce this Argument How is Christ in Believers We must not go too high nor too low It is not to be understood essentially so he is every where and cannot be more peculiarly in one than in another Whither shall I go from thy Spirit or whither shall I flee from thy Presence Psal. 139.7 He is here and there and every-where in Heaven in Earth in Hell Personally he is not in us that cannot be without a Personal Union if the Spirit were personally in us that would make us to become one Person with the Holy Ghost as the Divine and Humane Nature make but one Person But Mystically with respect to some peculiar Operations which he worketh in us and not in others Christ is in us as the Head is in the Members by influence of Life and Motion not such Influence as tendeth to Life Natural so natural Men live in him move in him and have their being in him There is an Union of Dependance between God and all his Creatures but Influence with respect to Life Spiritual In short Christ is not only in us as in a Temple or House that is one way of his being in us therefore he is said to dwell in our hearts by Faith Eph. 3.17 But he is in us as the Head in the Members and as the Vine in the Branches Joh. 15.1 where there is not only a Presence but an Influence Once more he is not only in us in a moral Way in Affections his Heart is with us and our Heart is with him and his Love and his Joy is in and towards us Prov. 8.31 Rejoicing always in the habitable parts of the Earth and my Delights
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
and why Page 249 How shall we know that Miracles were truely wrought Page 249 Not wrought at Man's will Page 249 Misery of Man by Nature Page 376 Mission of Christ vid. Sent. Mission of Ministers who are sent Page 279 By whom Page 279 To whom Page 279 For what end Page 280 Multitude no excuse to Wickedness Page 373 N. NAme of God what it signifies Page 67 143 379 None can discover the Name of God but Christ. Page 381 How Christ manifested God's Name to his People Page 66 God's Name made known to the Church by degrees Page 258 380 Why Christ would reveal God's Name to his People by degrees Page 381 It is the great Priviledg of the Gospel to know God by his right Name Page 380 New Birth takes Believers off from the World Page 250 O. OBedience establisheth our Ioy. Page 189 Whether Christ as Man was bound to Obedience to the Law of God his Maker Page 287 Positive Obedience vid. Positive Occasions of Sin to be avoided Page 216 Offices of Christ exercised in another manner in Heaven than here Page 15 The Sublimiâ—y of Christ's Office Page 102 Omissions whether we are more hardned by Sins of Omission or Commission Page 228 Oneness our Happiness lies in being one with God through Christ. Page 333 Opinions novel condemned Page 165 Opposition We had need be tender in opposing the godly Page 202 Ordination of Ministers the Elders Right Page 274 Whether Ordination by the Popish Clergy valid Page 278 Owning Christ it is praise worthy to own Christ when the World disowns him Page 372 This is a sign of God's Love to us Page 372 And of our Sincerity Page 373 P. PEnmen of Scriptures their Fidelity Page 258 People their right to chuse their Ministers Page 273 Advice to them with respect to their Ministers Page 277 283 Perdition Son of Perdition a Name given to Judas and to Antichrist Page 174 Carnal Practices will end in Perdition Page 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is Page 300 306 Persecution to be expected by God's People in this World Page 130 132 Wicked Men restrained from Persecution by conviction of Sin on their Hearts Page 316 Perseverance of Saints built on John 17.11 Page 143 The Point stated Page 144 The Grounds of it 1. The Father's Love and Power 2. The Son's Merit and Intercession 3. The Spirit 's Influence Page 146 Not a discontinued but constant Perseverance Page 145 This Doctrine not shaken by the Defections of Hypocrites Page 173 Doth not exclude Prayer Page 145 Still Believers are to be wary Page 145 And means of Grace not to be neglected Page 145 Exhortation to Perseverance Page 147 Should excite to Thankfulness Page 148 Yields Comfort to the People of God Page 149 When this Doctrine more especially yields Comfort to them Page 150 Person in the Trinity what it is Page 38 Person of Christ the Dignity of it Page 101 The dearness of it to the Father Page 102 Places in all Places there are Temptations Page 215 Pleasure of God's ways Page 186 Carnal Pleasure to be despised Page 186 Plots against the Church destroy the Authors of them Page 179 Reasons of it Page 179 Positive Obedience we must not only depart from Evil but do good Page 228 Reasons of it Page 229 Whether the Trial of a Christian lies in departing from Evil or doing Good Page 228 Poverty of Christ upon the Earth Page 205 Power of Christ over all Flesh what it is Page 16 Exercised for the Churches good Page 18 Power of the Word Page 251 How an Argument of the Truth of it to them that never felt it Page 252 Powers of the World usually set against Christ. Page 130 Practices carnal will end in Perdition Page 175 Praising and blessing God how they differ Page 49 139 Prayer must follow Preaching Page 2 The use of Words in Prayer Page 5 The only Guide in Suffering Page 8 Providence doth not hinder Prayer Page 11 An Encouragement in Prayer to back Requests with Promises Page 16 We are to pray for one another Page 104 Whether we may pray for wicked Men. Page 106 Vnto a Prayers of great force Page 162 When we pray to God we must look on him as an Holy Father vid. Holy Father No coming to God in Prayer but in an holy State Page 140 Prayer helps our Ioy. Page 190 Prayer of Christ why he prayed Page 4 Why he prayed aloud Page 5 The Object of it Page 94 294 295 Not the Apostles only Page 99 Why Christ prayed for them that should believe hereafter Page 294 Why Christ prayed for the Elect. Page 107 Why Christ prayed not for the reprobate World Page 101 Prayers of Christ and Merit of Christ of equal extent Page 295 How Christ prayed for his Persecutors Page 100 Prayers of Christ a Fountain of Consolation Page 183 Preaching some Preaching more apt to convert than others Page 84 Precepts of the Word shew it to be from God Page 260 Priestly Office of Christ the Parts of it Oblation and Intercession Page 103 338 The Love of God in Christ gives Confidence in both Parts Page 338 Prepare how Christ prepared Heaven for us by his Ascension Page 123 Presence corporal of Christ why withdrawn 1. To try his People 2. To make way for his spiritual Presence Page 126 127 Why Christ's Spiritual Presence was not vouchsafed till his Corporal Presence was withdrawn Page 127 Presence Spiritual of Christ to be look'd after by Christians and the advantage of it Page 128 Presence with Christ in Heaven a great part of our Happiness there Page 352 353 The Soul goes immediately to Christ's Presence after Death Page 352 And the Body at the Resurrection Page 353 Wherein our longing for it appears Page 356 Why we should long after it Page 357 Preservation means of it Page 172 What of God's Name is engaged in the Preservation of his People in Grace Page 150 None can preserve us but God Page 151 Why we are only preserved by God Page 151 God's Preservation should excite us to Dependance Confidence and Thankfullness Page 152 Preservation of Scriptures wonderful Page 253 Pride of wicked Men impatient of rebukes in the Lives of the godly Page 201 Priviledges outward not to be rested in Page 180 Profession Professors Worldliness of Professors brings Trouble on the Church Page 195 Profession not to be deferred till times are quiet Page 196 Not till the World is agreed Page 373 The excellency of our Profession above others Page 243 Proficiency of the Apostles in Christ's School Page 83 Promises of the Word shew it to be from God Page 260 May be pleaded Page 45 Shall be made good Page 250 Objections answered Page 250 Why temporal Blessings are in the Promise Page 251 What Respect and Reverence is due to the Promises Page 251 Prophecies of the Word shew it to be from God Page 261 Always fulfilled Page 250 Prophetical Office of Christ vid.
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. 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 three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. 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 Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
of his wine as to the progress of it 1 Cor. 15.34 Awake to righteousness and sin not Rouse up your selves out of this drowsie condition of sin to a lively exercise of Grace 3. The tendency and end of it Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God SERMON V. ROM VI. 6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin IN this Verse the Apostle explaineth how we are planted into the likeness of Christs Death Knowing this that our old man is crucified with him c. In the words 1. A Truth represented That our old man is crucified with him 2. The manner of applying and improving this Truth For the former Branch 1. Christs undertaking Our old man is crucified with him 2. The Fruit and End of it That the body of sin might be destroyed 3. The Obligation lying upon us That we might no longer serve sin Or 1. What Christ doth he was crucified And our old man crucified with him 2. What the Spirit doth That the body of sin might be destroyed that is the Reign of it broken the Power of it weakened yet more and more Acts prevented Habits cast off 3. What we must do That henceforth we may not serve sin Doctrine That the Reign of sin would be sooner broken if we did seriously consider and believe the great End of Christs Death and undertaking on the Cross. This will appear 1. By explaining the several Branches of the Text. 2. Giving Reasons 1. In the Explication take notice of First The Truth represented which is expressed in three Branches 1. What Christ doth or his intention and undertaking on the Cross. Our old man is crucified with him Where observe I. That sin within us is called an Old man partly because it is born and bred with us it had its rise from Adams Fall and is ever since conveyed from Father to Son unto all who are descended from Adam Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Partly because this natural corruption which we inherit from the first Man is opposite to that new Man which consisteth in Knowledge Righteousness and true Holiness Eph. 4.22 24. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And that ye put on the new man which after God is created in righteousness and true â—oliness And Col. 3.9 10. Seeing that ye have put off the old man with his deeds and have put on the new man which is renewed in knowledge after the image of him that created him So that the Old man is that perverse temper of Soul which was in us before we had the knowledge of Christ or embraced him by Faith Partly because it is an antiquated thing as is upon the declining hand and hasteneth in the Regenerate as men in their old age to its own ruine and destruction 2 Cor. 5.17 Old things are passed away behold all things are become new 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump 2. This Old man must be crucified that is the kind of death which it must dye Sometimes the destruction of sin is called a mortifying of sin that implyeth a putting to death in the general or a killing the love of sin in our Souls sometimes a crucifying of sin that sheweth the particular kind of death we must put it to and this for a double reason Partly to shew our conformity and likeness to Christs Crucifixion Partly because it expresseth the nature of the thing it self the Cross bringeth pain and death So is sin weakened by godly sorrow which checketh the sensual inclination The strength and life of sin lyeth in a love of pleasure and one special means to mortifie it is godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Those that have tasted the bitter waters are more easily induced to forsake all known sin Well then sin must be crucified a man fastened to the Cross suffereth great pain his strength wasteth and his life droppeth out with his blood by degrees So sin is not subdued but by constant painful endeavours not by feeding the flesh with carnal delights but by thwarting it watching striving against it bemoaning our selves because of it and so by degrees the love of it is not only weakened but deadned in our Souls If it be tedious and troublesom nothing that hath life will be put to death without some struggling we must be content to suffer in the flesh Christ suffered more and none but he that hath suffered in the flesh ceaseth from sin 1 Pet. 4.1 You make it more painful by dealing negligently in the business and draw out your vexation to a greater length the longer you suffer the Canaanite to live with you the more doth it prove a thorn and goad in your sides Our affection increaseth our affliction your trouble endeth and your delight increaseth as you bring your Souls to a thorough resolution to quit it Quà m suave mihi subiâ—ò factum est carere suavitatibus nugarum No delight so sincere as the contempt of vain delights The crucified mans pains end when death cometh 3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult and therefore must be explained 1. That Christ was crucified for us in bonum nostrum for our good is past dispute with Christians Surely he hath born our griefs and carried our sorrows Isa. 53.3 he endured the punishment which sin had made our due 2. That he stood before the Tribunal of God representing us and so dyed loco vice omnium nostrî in the room as well as for the good of his people should as little be doubted 2 Cor. 5.14 For if he dyed for all then were all dead that is in him he dyed not on the Cross as a private but a publick Person 3. Christ dyed not only to expiate our guilt but to take away the power of sin at least the end of Christs suffering and dying on the Cross for our sins was to purchase Grace that we might crucifie sin that is forsake it with grief and shame Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself that is not only to expiate the guilt of our sins but to abolish the power of them He came to redeem us from the slavery of sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity 4. Assoon as we are regenerated and converted to God there is a closer application of the Death of
mightily and effectually for it cometh not to us in word only but in power 1 Thess. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe And more particulary in Mortification for it is Faith that purifieth the heart Acts 15.9 Where the Christian Doctrine is really entertained and received by Faith it taketh men off from their old sins 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel this produceth in us that purity of heart and life which becometh Christians II. I will give you the reasons The Death of Christ may be considered as it worketh morally or as it worketh meritoriously As it worketh morally it hath a full and a sufficient force to draw us off from sin as it worketh meritoriously it purchaseth the Spirit for us As it worketh morally it layeth a strong ingagement upon us as it worketh meritoriously it giveth great incouragement to oppose and resist sin and set about the mortification of it So that the true way of subduing sin is by serious reflexion on the Death of Christ which we shall consider 1. As it is a strong ingagement 2. As it is a great incouragement 1. As it is a strong ingagement and there 1. It is a pattern to teach us how to deny the pleasures of the senses Pleasure is the great Sorceress that hath bewitched all the World and that which giveth strength to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed There is some sensitive carnal bait which first inviteth and then draweth us from our duty and all the Charms sin hath upon us are by the treacherous sensual appetite which is impatient to be crossed So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation he giveth this account of it 2 Pet. 2.20 After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled and overcome Before men be overcome by Temptation they are first inticed by the apprehension of some pleasure or profit which is to be had by their sins by which apprehension the danger of committing the sin is covered and hid as the Fishers hook is by the bait that is the Metaphor there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapse again into the slavery of the former sins which they seemed to have escaped Therefore till we are dead to the sensitive lure and can be content to suffer in the flesh and to deny the satisfactions of the animal life we shall never avoid the slavery of sin nor know that our old man is crucified Now what is more powerful than the consideration of the Death and Example of Jesus Christ In his whole Life he was a Man of sorrows and so taught us to contemn the world and the pleasures of the flesh but especially at his Death when pain was poured in upon him by the Conduit of every Sense there he pleased not himself Rom. 15. 3. but conquered the love of life and all the natural contentments of life that he might please God and procure our Salvation Now we have not the Spirit of our Religion till we grow dead not only to the pleasures of sin but the natural pleasures of life yea life it self and can submit all to Gods glory 2. As it is an act of Love which should beget love in us to God again which love will make us tender of sinning There are many aggravations of sinning but the greatest of all is because we sin against so much Love as God hath shewed us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed against the infinite Majesty of God as to strike an inferiour person is not so hainous a crime as to strike a Magistrate or Prince but this will not hold in all cases for foul indignities and grievous wrongs offered to meaner persons are a greater offence than the omission of a Ceremony to a Prince as if a man through ignorance of the customs of the Court should not be bare before his Chair of State Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ this doth exceedingly aggravate our sins They are acts of unkindness After such a deliverance as this is shall we again break thy commandments Ezra 9.13 14. after a deliverance out of Babylon out of Hell To sin against the infinite Goodness of a Creator by eating the forbidden Fruit we see what mischief it brought on Mankind conscious of this transgression the first Actors hid themselves from Gods presence But what is it to sin against the infinite Goodness of a Redeemer who came to recover us from this thraldom and bondage and to draw us to himself with the cord of love He chose rather to suffer the punishment due to our sins than to suffer sin still to reign in us whom he loved more dearly than his own life Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 To him that loved us and washed us from our sins in his own blood Now if after this manifestation of his Love we shall still continue in sin the hainousness of our offence is greatly increased 3. Christs Death is the best Glass wherein to view the deadly nature of sin It was so great and hainous an evil in the sight of God that nothing but the Blood of the Son of God could expiate it Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Jesus Christ must come and suffer a shameful Death this painful shameful accursed Death of the Son of God sheweth Gods displeasure against sin and what it will cost us if we allow it and indulge it in our hearts and lives for if this be done in the green tree what shall be done in the dry 4. It sheweth us also what a great benefit Mortification is This among others was intended by him and moved him to bear our sins in his Body on the Tree 1 Pet. 2.24 Who his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness To remember a good turn done by a Friend and not to prize and value it as we ought is rather to forget than to remember his friendliness So here if we do not prize Christs benefits we undervalue his Death and a lessening of the benefits is a lessening the price Now one of the chief of them is to take away sin and to break the reign of it in the heart of his
Though we cannot do all that we would and ought yet something must be done to distinguish you from the carnal World wherein do you differ Certainly if there be no difference the godly would be ungodly and as bad as others But the difference is manifest and what is that difference 1 Joh. 3.10 In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God He that doth sin is of the Devil and he that is born of God sinneth not that is not customarily frequently easily as the carnal and ungodly do who are carried away with every return of the Temptation In short they conquer gross sin and are always striving against infirmities and that with some effect and success An holy life is the proper and genuine product of this discriminating Grace 2. It is his Priviledge being crucified with Christ he hath a right and not a right only but his Justification is executed and applied to him by the gift of the sanctifying Spirit which is the surest token of Gods love and the true effect of his approbation adopting us into his Family Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Mission or sending down of the Holy Ghost was the visible pledge of Christs making the Atonement and the sending him into our hearts of our receiving the Atonement The work being begun by converting Grace there is the less for confirming Grace to do and God that hath begun a good work will perform it to the day of Christ Phil. 1.6 He will not fail the serious and sincere Christian that doth still continue to make use of his Grace In short they are dead as they entred into a solemn Covenant with God to dye unto sin which they make Conscience of they are dead as they have a contrary Principle of Life within them which they neglect not but improve they are dead as they often and solemnly meditate on Christs Death as the price of their Blessings and pattern of their Obedience they are dead as they seriously attend upon the Ordinances of God and all holy means which he hath appointed to communicate to them the fruits of Christs Death and therefore the Lord vouchsafeth further Grace whereby they may be more and more freed from sin Let a man be but serious in his Christianity especially in this matter that is daily renew his repentance for his old sins thankfulness for the pardon of them watchfulness against the like for the future and it will be no nice case to determine his condition he will soon appear to be one freed from the reign of sin Vse 1. To inform us of the intimate connexion between all the parts and branches of the grace of the Gospel We are absolved and discharged from the power of sin as well as from the guilt of it All will grant that Justification respects the guilt of sin but the Apostle telleth us here that Justification respects the power of sin also The penalty was the loss of Gods Image as well as of his Favour so that pardon is executed and applied when our Natures are sanctified and healed The privation of the Spirit being the great punishment the gift of the Spirit is a great branch of our Absolution and so Christs reconciling and renewing Grace fairly accord and agree Vse 2. Direction What we should do to be freed from sin Meditate upon and improve the Death of Christ that we may be planted into the likeness of it for he that is dead is freed from sin When we commemorate his Death we do it not only to increase our confidence of deliverance from the flames of Hell but to encourage and engage our selves to the mortifying of sin and to make it more hateful to us What can stand before the all-conquering Spirit of Christ Certainly Christ came to renew the World as well as to redeem it from the Curse Tit. 3.5 6. He saved us by the washing of regeneration and renewing of the Holy Spirit which he shed on us abundantly through Jesus Christ our Saviour Vse 3. Exhortation 1. To be dead with Christ. All that are baptized into Christ have undertaken to accompany him in his Death so far as to dye unto sin and the world To dye unto sin is under our consideration Once let it receive its deaths wound The priviledge is great freedom from the guilt and dominion of sin from the Curse of the Law the wrath of God and eternal Death Let the remembrance of Christs Death breed confidence in us thence I expect all my strength O let us be dead to sin let us never more have a favourable thought of sin or slight thoughts of Gods Justice or be fond and tender of the flesh as if it were so great a matter to gratifie it or despair of mortifying sin more 2. Let us demonstrate our selves really to be freed from the power of sin and never more permit our selves to live in it or be acted by it Who are they that demonstrate themselves to be freed from sin 1. Those whose setled purpose is not to sin 1 Joh. 2.1 These things I write unto you that ye sin not A carnal man non proponit peccare a renewed man proponit non peccare a carnal man doth not purpose to sin but he doth not purpose against sin but the godly purpose not to sin in good earnest Do you loath your selves for past sins Are you truly desirous to get rid of sin Is it a benefit or burden Christ offereth to you 2. They are watchful that they may not sin Psal. 39.1 I said I will take heed to my ways that I offend not with my tongue Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life especially to watch over those corruptions and inclinations which are the strongest in them 3. They are striving and endeavouring to get more victory every day You must not only strive against sin but conquer the predominant love of every sin Every man that hath a Conscience may strive against evil before he yield to it while he liveth in it But if it be your daily endeavour to mortifie the flesh and master its opposition to the Spirit and you so far prevail as to live walk and be led by the Spirit so that the course and drift of your life is spiritual then do you demonstrate your selves to be freed from sin SERMON VII ROM VI. 8 Now if we be dead with Christ we believe that we shall also live with him THE Apostle now proveth the second part That we are planted into the likeness of his resurrection He proveth it as a necessary Consequent of the antecedent Priviledge Now if we be dead with Christ c. In the words 1. A Supposition 2. The Truth thence inferred 3. The Certainty of the Inference 1. The Supposition there 1. The thing supposed Being dead
Lord and Master Sin and the Devil and the World are Usurpers and therefore are exauctorated we are no longer bound to serve them but God hath a right to require love and service at our-hands Acts 27.23 The God whose I am and whom I serve He hath a title by Creation as our proper Owner Psal. 100.3 Know ye that the Lord he is God it is he that hath made us and not we our selves By Redemption 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price Therefore glorifie God in your body and in your spirit which are Gods Christ came to recover us from our slavery Secondly To shew the disadvantage between having Sin and God for our Master What is more filthy than sin and more mischievous than sin and more holy and beneficial than God To serve sin is a brutish captivity and will prove our bane in the issue but to serve God is true liberty and it will be our present and eternal Happiness Rom. 6.22 But now being made free from sin ye have your fruit unto holiness and the end everlasting life Secondly The Grace to perform this Duty Through our Lord Jesus Christ. We are to die to Sin and live to God not only ex praescripto Christi according to the precepts of Christ which every where run strongly against sin and pleading Gods right with us nor only ex imitatione Christi to imitate our Pattern and Example that we may be like Christ in these things and express his dying and rising in our conversations but virtute Christi by the power of Christs Grace as by the force of his Example This power of Christ may be considered as purchased or as applied or as our interest in it is professed in Baptism 1. As it is purchased He died and rose again to represent the Merit of his Death to God that he might obtain Grace for us to kill sin and live unto God and that in such a continued course of obedience till we live with God 1 Thess. 5.10 He dyed for us that whether we wake or sleep we should live together with him i.e. to redeem us from all iniquity and to preserve us in our obedience to eternal Life While we wake or are alive we live with him and when we sleep after we are dead we still live with him we live a spiritual Life here and afterward an eternal Life in Glory So that place which otherwise hath some difficulty in it may be expounded by Rom. 14.8 9. Whether we live we live unto the Lord or whether we dye we dye unto the Lord Whether therefore we live or dye we are the Lords For this Christ died 2. As it is applied It is applied by the Spirit of Christ by virtue of our Union with him Jesus Christ is the Root and Foundation of this Life in whom we do subsist For it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Context it is said vers 5. we are planted into his likeness so that this conformity is the fruit of our Union and wrought in us by his Spirit which is the sap we derive from our Root 3. As our interest in him is professed in Baptism for then we are visibly graffed into Christ Gal. 3.27 As many as are baptized into Christ have put on Christ. Thence an obligation resulteth we ought to be like him So that in short the summ of the whole is this the Precepts and Example of Christ do shew us our Duty the Grace whereby we perform it is wrought in us by the Spirit by virtue of our Union with Christ and our Baptismal ingagement bindeth it on our hearts Or thus it is purchased by Christ effected by the Spirit sealed and professed in Baptism which partly bindeth us to our Duty and assureth us we shall not want Grace but have help and strength from Jesus Christ. Thirdly The means of improvement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon your selves It may be inquired why the Apostle faith not simply we are dead or be ye dead indeed but reckon your selves to be dead indeed unto sin c. Shall our reckoning our selves dead or alive make it so Answer 1. Let us consider the import of the word 2. Why it is used 1. For the import of the word It is equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 9. what they signifie this signifieth It is an act of judgment the power of the mind is put forth in it 2. The Use of it here 1. It is Actus Mentis cogitantis it is an act of the mind considering or meditating upon this matter and the effect here mentioned doth much depend upon meditation as the means The weightiest things work not if they be not thought of therefore we must not slightly pass over this Mystery of Christs dying and rising but consider how they concern us and what we were before Regeneration and what we are now to be who profess to follow our Redeemer unto Glory 2. It is Actus Rationis concludentis an act of reason concluding from due Premises and inferring that this is our Duty Because the heart is averse from God we need positively to determine upon rational deductions that it is our unquestionable Duty for we must certainly know a thing to be our Duty before we will address our selves to perform it and herein Reason is a good Handmaid to Faith for sanctified Reason ever concludeth for God whilst it improveth Principles discovered by Faith it is our Light to discover many things evident by natural Light it is our Instrument to improve other things which it cannot discover but depend on Gods Revelation We ponder and weigh things in our minds then determine what is our Duty So that Reckon is by Reason collect as often in Scripture 1 Cor. 10.15 I speak as to wise men ye have reason Judge ye what I say 3. It is Actus Fidei assentientis it is the Syllogism of Faith It is not the bare knowledge nor the bare discourse of these things doth make them operative and effectual but as Faith is mingled with them Heb. 4.2 The word preached did not profit them not being mixed with faith in them that heard it This is not matter of conjecture or opinion only but of Faith to owne the obligation which dependeth on the Authority of Christ which is a supernatural Truth 2. to believe the Power which doth assist us which is also a matter of pure Faith and seemingly contradicted by sense For though Mortification and Vivification be begun in us yet because of the troublesom relicts of corruption to reckon our selves with any degree of confidence and trust to be dead unto sin and alive unto God is an Act of Faith the thing is not liable to external sense and internal sense contradicts it we being oppressed with so many remaining corruptions 4. It is Actus Fidei applicantis We must not
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
instruments of Righteousness unto God Secondly Among other the means required by God there are these two things to be considered Fear of Falling and the Danger of Backsliding 1. Fear of Falling Heb. 4.1 Let us therefore fear lest a promise being left us of entring into his rest any of us should seem to come short of it 1 Pet. 1.17 Pass the time of your sojourning here with fear Phil. 2.12 Work out your own salvation with fear and trembling Fear is careful and solicitous what Fear is this a Fear of Caution 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall Of Reverence Jer. 32.40 I will put my fear in their hearts that they shall not depart from me 2. The Danger of Backsliding is often represented to Believers to increase their caution as Christ said to his own Disciples Joh. 15.6 If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned The danger of Apostasie is represented to them to confirm their standing or laid before them to make them afraid of defection So Heb. 10.26 27. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sins But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 3. The Promise and Exhortation go together that we may carry an even hand between Despair and Presumption Compare vers 12. Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof with the Text Sin shall not have dominion over you we must not presume because of the filthiness of our hearts and the number of the snares that are still before us we must not despond because of the unchangeableness of Gods Covenant-love Let us improve the Grace we have received that we may continue in it The Act is ours but the Help is Gods To sin upon a confidence that we are sure to persevere is to cease persevering and to fall away because we are sure not to fall away which is a contradiction Vse of Information It informeth us 1. No Doctrine is so sound but a corrupt heart will abuse it therefore as much as in us lies we must prevent these mis-interpretations 2. How prone sinful men are to take all occasions to indulge liberty to sin being naturally bent to Licentiousness they pervert Christs holy Doctrine to this end 3. With what abhorrence we should entertain any thing that lessens the necessity of the Creatures subjection to God or doth befriend sin or inticeth you to make light of Obedience yea though this should be done with the most glorious pretences of Grace it is but Poison ministred by a Perfume 4. What caution and watchfulness we should use over our own thoughts and inferences Every one draweth one Conclusion or other from the Gospel What use do you make of it Many that will not say so that we should sin because we are not under the Law but under Grace are apt to think and do so And since it is natural to us we should be provided of a remedy 1. Let every Sacred Truth be digested into holy Love and Practice Love 2 Cor. 8.1 2. Knowledge puffeth up but charity edifyeth And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Practice 1 Joh. 2.4 He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him When Truth is turned into Love it is turned into a new Nature and deeds discover the reality of our opinions more than words 2. Let no mystical Truth be set up to avoid Gods unquestionable natural Right to govern his Creature or to infringe the Rights of the Godhead as to set up Christ against the Moral Law as if that were abrogated and if no Law no Transgression no Sin no Duty no Judgment no Punishment no Reward 3. Do not set up Christ against Christ Heb. 5.9 And being made perfect he became the Author of eternal Salvation to all them that obey him Do not set up his Merits against his Law he is Saviour but to those that obey him SERMON XVII ROM VI. 16 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness IN this Verse the Apostle proveth that it is unreasonable and absurd to conclude That we may sin because we are not under the Law but under Grace Why Because it destroyeth the state to which we pretend for men cannot be under Grace that serve sin He proveth it by a general Maxim evident by the common Reason of Mankind Know ye not that to whom ye yield your selves servants to obey his servants ye are c. So that in the words we may observe two things 1. A general Maxim evident by the Light of Nature 2. The Application of it to the matter in hand 1. The general Maxim That whatsoever or whomsoever a man voluntarily obeyeth he maketh it or him his proper Lord and Master There take notice of the evidence of it Know ye not q. d. you may easily know this by the common course of affairs of the World Here four things are evident First That omnis servus est alicujus Domini servus that every Servant hath some particular Lord and Master Secondly That the interest of this particular Lord and Master is grounded upon some special Title Thirdly This Title as matters are carried in the World is either voluntary Contract or Consent or plain Conquest getting another into his Power By voluntary Contract one is a Servant that bargaineth with another to serve him either wholly that selleth himself as a Slave or in part for such services and ministeries the one is Servus a Bondman or a Slave the other is Famulus an Attendant or Apprentice not absolutely but for such a time and for such ends By Conquest 2 Pet. 2.19 While they promise themselves liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought into bondage Fourthly Where a Master hath such a legal Title every Servant is bound to obey his Master Aristotle maketh it the property of a Servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live not as himself listeth but as his Master pleaseth All these things are plain and obvious to every mans understanding 2. The matter of it there are two things observable 1. Yielding our selves to obey 2. Actual Obedience 1. Consent To whom ye yield your selves servants to obey his servants ye are as a man contracts with another to serve him 2. The Act His servants ye are to whom ye obey whether there hath been a formal Contract yea or no. He that actually obeyeth another is to be accounted his Servant and becometh his Servant The first Notion
up there can be no water in the stream 4. It giveth us greater certainty of the Religion we profess when we feel the Power of it in our Hearts 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself he hath a sense of what he hath heard he hath felt the power of the Spirit inclining him to God and heavenly things and subduing his carnal affections he hath tasted the sweetness of Gods Love in Christ and you cannot perswade a man against his own sense therefore when men have tasted and tryed and found the admirable Effects of the Gospel upon their hearts they will know that which bare Speculation could never discover to them in order to love certainty and close adherence they find all made good and accomplished to them they find the Truth doth make them free heal their Souls and sanctifie their Natures appease their Anguish offer them help in Temptations relieve their Distress bind up their broken Hearts c. 5. Then the Truth hath a power upon us when it is put into their mind and heart they have an inward ingrafted Principle Jam. 1.21 Receive with meekness the ingrafted word which is able to save your souls they find not only Truth in the Word but Life and obey God not only as bound to obey but as inclined to obey there needeth no great inforcing 1 Thess. 4.9 Ye your selves are taught of God to love one another and Prov. 2.10 Wisdom entreth into thy heart it becometh another Nature to us if it enters upon the mind only it begets but a lazy and faint inclination 6. It begets a holy Conversation for those who have the Word of God stamped upon their hearts and minds will shew it in their actions So it is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Believers are Christs Epistle by which he doth recommend himself and his Doctrine to all men when they see what excellent Spirits his Religion breedeth So Phil. 2.15 16. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom ye shine as lights in the world Holding forth the word of life 2. I observe That the fruit of this imprinting of the Doctrine of the Gospel upon their hearts was Obedience For so saith the Apostle Ye have obeyed All that Knowledge we have must still be directed to Practice Deut. 4.6 Keep therefore and do them for this is your wisdom and understanding otherwise we do little more than learn these Truths by rote or at best to fashion our Notions of Religion that we may make them hang together 1. We are bidden to inquire after the ways of God not to satisfie Curiosity but to walk therein Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls But they said We will not walk therein Their disobedience was not so much against the knowledge of the Truth as against the practice thereof Men are not against Truth so much in their minds as in their hearts they will not do what they know 2. The comfort and sweetness is in keeping and obeying Psal. 19.11 In keeping thy commandments there is great reward not only hereafter but now There is a sweetness in knowing for all Truth especially heavenly Truth is an oblectation of the mind but there is more in keeping and obeying because Practice and Obedience giveth a more experimental knowledge of these things as a taste is more than a sight and by a serious obedienceâ—he taste of these blessed Truths is kept upon our hearts It is but a flush of joy that is stirred up by Contemplation the durable solid joy is by Practice and Obedience Besides that God rewardeth acts of Obedience more than acts of Contemplation with comfort and peace for Contemplation is an imperfect operation of man unless the effect succeedeth yea we are not capable to receive this comfort for knowledge doth not prove the sincerity of our hearts so much as obedience therefore it is Practice that hath the Blessing in the bosom of it 3. Where men receive the Doctrine of the Gospel rather in the Light than in the Love of it they do but increase their punishment Luke 12.47 That servant that knew his masters will and prepared not himself neither did according to his will he shall be beaten with many stripes all the Priviledge of their exact Knowledge shall be but an hotter Hell 3. I observe That it is Obedience from the Heart and so it must needs be if we consider the contexture of the words or the imprinting the Doctrine of the Gospel it is first upon our Hearts and then upon our Lives Isa. 51.7 The people in whose heart is my Law So Deut. 6.6 These words that I command thee this day shall be in thy heart for by the love of it we are brought to the obedience of this holy Law So Prov. 4.4 Let thy heart retain my words Prov. 22.22 Lay up my words in thy heart there is the proper Repository of the Law of God it cannot work any good effect upon us till we get it there there is its proper seat thence its influence I shall urge but two Arguments First It is Terminus actionum ad intra it is the end of all those actions that come inward The heart is that which God looks after Prov. 23.26 My son give me thy heart He commandeth the Ear but still his commands reach the Heart It is the Heart wherein Christ dwelleth Eph. 3.17 not in the Ear Tongue or Brain till he take possession of the Heart all is as nothing The Bodies of Believers are Temples of the Holy Ghost but still in relation to the Heart or Soul nothing is prized by God but what cometh thence Men care not for obsequious compliances without the heart 2 Kings 10.15 Is thine heart right as my heart is with thy heart Some content themselves with a bare profession of Religion or some superficial Practices but all is nothing to God though thou pray with the Pharisee pay thy Vows with the Harlot Prov. 7. kiss Christ with Judas offer Sacrifice with Cain fast with Jesabel sell thine Inheritance for a publick good as Ananias and Sapphira yet all is nothing without the heart Judas was a Disciple yet Satan entred into his heart Luke 22.2 Ananias joyned himself to the People of God but Satan filled his heart to lye unto the Holy Ghost Acts 5.3 Simon Magus was baptized but his heart was not right with God Acts 8.22 the great defect is in the Heart Secondly It is Fons actionum ad extra the Well-spring of all those actions which look outward as Prov. 4.23 Keep thy
Conscience speaketh peace to them so that they have no inward trouble to damp their joy and their end is Eternal Life for the present they have some access to God their work is more easie and their comforts are more sweet 2. Let me now speak of the Honour that doth accompany an holy Life It will never be matter of shame to us as sin is to all that practise it first or last 1. Because Holiness is the very Image of God upon the Soul or that work by which he sets forth his Praise to the World If God be excellent it can be no disgrace or dishonour to us to be like God and nothing on this side Heaven so like him as an holy Soul This was the blessed Perfection in which we were created at first Gen. 1.26 And God said Let us make man in our image after our likeness and when it was lost for this end were we redeemed by Christ who came to set up Gods Image in our Nature Joh. 1.14 And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth That we may be renewed by the Spirit 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of our God It is an Image not made by Painter or Carver but the Holy Ghost Now certainly that which was our primitive glory and excellency and is renewed and repaired with so much ado will never be matter of shame to us 2. They which have their fruit unto Holiness have the best temper and constitution of Soul of any men in the World they have a new and Divine Nature which inclineth them to the noblest Objects and Ends 2 Pet. 1.4 nothing below God can satisfie them their Ends are the glorifying of God and the eternal Enjoyment of him 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Alas what a poor drossie Soul is an unsanctified Soul they that drive no higher a Trade than providing for the Flesh or accommodating a Life which shortly must expire When these are seeking after the World and scrambling for the Honours and Delights thereof they are seeking after Heaven and adorning the Soul while they are pampering the Flesh. Surely they which contemn the World are more honourable than they which injoy it and it is much better to please God that we may live with him in Heaven than to flatter men that we may rise in the World 3. Their way and course of Life as well as their Temper and disposition of Heart is more noble for when others live according to the vain course of this corrupt World they live according to the Will of God which is the highest Pattern of all Perfection The one live to the Lusts of men the other according to the Will of God 1 Pet. 4.2 That be no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The one walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.2 According to the course of this world the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 As many as walk according to this rule c. Now which Course is better Let us refer this Question to the Sentiments of Nature Even though men be so much depraved by their slavery to their brutish Lusts that they might justly be refused as incompetent Judges yet natural Conscience in the worst doth homage to the Image of God shining in the Saints as Herod feared John because he was a strict and just man Mark 6.20 And Exod. 11.3 Moses was great in the land of Egypt in the sight of Pharaohs servants and in the sight of all the people his Person and Presence was awful to them Nature hath a secret sentiment of the Excellency of Holiness those that regard not to practise it wonder at it 1 Pet. 4.4 They think it strange that you run not with them to the same excess of riot especially when they come to dye then do they approve a sober godly Life though they had an heart to embrace it before Numb 23.10 Let me dye the death of the righteous and let my last end be like his Though they chuse to live with the carnal yet they would dye with the righteous such an approbation is Conscience forced to give first or last to an holy course of Life 4. That is honourable and glorious which is most esteemed by God for he can best judge and the great Soveraign of the World is the Fountain of all Honour Now Holiness is most esteemed by him which he hath declared both by word and deed First By Word Isa. 43.4 Since thou was precious in my sight thou hast been honourable God that was refreshed in the review of the works of Creation is also delighted in the works that belong to Redemption yea more as these gifts are more worthy and brought about with greater expence and difficulty therefore he delights most in the holy and righteous any part of Holiness is an ornament o◠great price in the fight of God 1 Pet. 3.4 Let your adorning be the hidden man of the heart in that which is not corruptible even the ornament of a meek and of a quiet spirit which is in the sight of God of great price Secondly In Deed as they are taken into a nearness to himself and here injoy his favour and fellowship and hereafter shall live with him for ever Now they have his Favour and injoy Communion with him Psal. 11.7 For the righteous God loveth righteousness his countenance doth behold the upright hereafter they shall see his blessed Face Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Follow peace with all men and holiness without which no man shall see God They are capacitated for true Happiness This is so certain a Truth that all who are made partakers of a Divine Nature have the same disposition in them Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord. They look not to the outward pomp and prosperity of the World and therefore have an heart to honour and respect godly men as being beloved prized and set apart by God and as they are made partakers of these sute great and glorious things which are infinitely more worthy of our love than any thing below So again Psal. 16.3 To the Saints that are in the earth and to the excellent in whom is all my delight When we think too highly and pleasingly of the condition of the rich and too meanly and contemptibly of the state of the holy and godly as if it were a better thing to be great in the
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
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
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
as we list without Law and Rule He came to restore us to obedience to bring us back again in heart and life to God Luke 1.75 He hath delivered us from the hands of our enemies that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine I came not to destroy the law but to fulfil it Matth. 5.17 His example He came to do what God had commanded and to teach us to do the same Matth. 3.15 For thus it becometh us to fulfil all righteousness and Heb. 58.9 Tho he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal salvation to them that obey him 2. Christ dispenseth by vertue of his merit regeneration or the spirit of holiness that all new creatures might voluntarily keep this law tho not in absolute perfection yet by sincere obedience This Grace is dispensed to put us into a capacity of loving pleasing and obeying God this is that he promiseth in the new covenant Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them so Jer. 31.33 I will put my law in their inward parts and write it in their hearts He doth not say I will prepare them another law as if the old law of God were to be abandoned and abolished and some other precepts substituted in their Room no but to make them conformable to it in heart and life the new man is created after God for this end and purpose Eph. 4.24 fitted to obey the law so that the great Blessing of the Gospel is Grace to keep the law 3. None enter into the Gospel State but those that intirely and readily give up themselves to do the will of God and therefore none can have benefit by the sin-offering and satifaction of Christ but those that consent to return to the duty of the law and live in obedience to God Surely God never pardoneth any while they are in Rebellion and live under the full power and dominion of sin no they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident for the way of entring into the new covenant is by Faith and Repentance and Repentance is nothing else but a sincere purpose of new obedience or living according to the will and law of God 'T is defined to be a breaking off of sin Dan. 4.27 and therefore the Scripture runs in this strain Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return to me saith the Lord and I will abundantly pardon and Isa. 1.16 Wash you make you clean and then tho your sins were as scarlet they shall be as white as snow The least that can be gathered from these places is That a serious vow and thorough resolution of new obedience is necessary to begin our interest in the Grace of the new covenant 4. The more we fulfill our covenant vow and resolution by obeying the law our right is the more clear and evident and more confirmed to us our participation of the blessings of the Gospel is more full and our comfort more strong Psal. 119.165 Great peace have they that love thy law and nothing shall offend them and Gal. 6.16 as many as walk according to this rule peace and mercy be upon them God loveth us the more the more we obey his law 'T is holiness maketh us more amiable in his eyes and the Objects of his delight God loveth us as sanctified rather than pardoned we love him as pardoning and forgiving so great a debt to us but he delights in holiness or the impress of his own image upon us Prov. 11.20 The upright in the way are his delight When the spirit hath renewed us according to the Image of God we are made objects of his complacency now we know Gods love by the effects and therefore the more we act and draw forth this grace the more God rewardeth our obedience with the sense of his love and the comforts of his Spirit The sum of all Religion is to love God and to be beloved of him to love him and obey him is our work and to be beloved of him is our reward and happiness Now the one followeth the other John 14.22 23. Lord how is it that thou wilt manifest thy self to us and not unto the world Jesus answered and said unto him if a 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 As we increase in Holiness and Obedience we increase in the Favour of God 1. VSE is Information it informeth us of several important truths 1. That the law is a law of perfect purity and holiness for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so David Psal. 119.140 Thy law is very pure therefore thy servant loveth it and Psal. 19.8 The commandment of the Lord is pure inlightening the eyes It must needs be so if we consider the Author of it God himself and every thing that hath passed his hand hath his Character and Impress upon it 't is a law not only fit for us to receive but for God to give 't is the copy of his holiness It is all one with the image of God which man had in innocency now the image of God consisted in righteousness and true holiness Adams Principle of Obedience was also his law and rule he had that written upon his heart which was afterwards written upon tables of stone and therefore if a man would cleanse his heart and way he must study the Word of God Psal. 119.9 By what means may a young man cleanse his wâ—y by taking heed thereunto according to thy word 'T is not guide his way but cleanse his way for even the youngest are defiled Mans heart naturally is a sink of sin and there is no way to make his heart clean and his way clean but by taking Gods counsel in his Word A young man that is in the heat and strength of his lusts may learn there how to be purified and cleansed 2. That this law standeth in force We are freed from the condemning but not from the directing power thereof but it always remaineth as a rule of our new obedience Surely 't is in force now for there is no liberty given to men to live in sin God will not spare his people when they transgress it by scandalous or hainous sin Prov. 1.31 Therefore they shall eat of the fruit of their own way and be filled with their own devices Tho they be the dearly beloved of his soul the eternal punishment shall not be inflicted upon them yet they shall smart for the breaches of his law On the other side they find much incouragement comfort and peace when they set
partly under the vail of the natural life 'T is a life within a life they live in the flesh as others do but they do not live after the flesh they eat drink sleep trade marry and give in marriage as the rest of the world do but all these things are governed by Grace and carried on to high and eternal ends The spirit and life is not seen and felt by others but only discovered in the effects as these things are carried on holily and with a sincere respect to Gods Glory 1 Cor. 10.31 Besides the effects are imperfect and clouded with a mixture of remaining infirmities the best Christians shew forth too much of the flesh and do not act as those that have the spirit of God dwelling in them now this is a great hindrance to the converting of the world and a means of hardning to prying Atheists who think all strictness is but a pretence 1 Cor. 3.3 While there is yet strife envyings and divisions among you are ye not carnal and walk as men Matth. 18.7 Wo to the world because of offences for it must needs be that offences come but wo to the man by whom the offence cometh 'T is dangerous to scandalize the world but the chief cause is their secret enmity to holiness they censure and traduce good men by reproaches and base misprisions and cannot endure that those that take a contrary course should have an excellency owned that might alarm their consciences to reverence 1 Pet. 4.6 Judged according to men in the flesh but live to God in the spirit as deceivers and yet true So reputed in the world as a company of dissemblers the worlds malice will not give them leave to see any good in those whom they dislike 3. It sheweth how much it becometh Christians to give such a demonstration and proof of the spirits dwelling in them that others may be able to say they are not in the flesh but in the spirit So did these Romans to Paul they gave ground for his charity to think them justfied so should all that are sincere do Now these others may be either the godly or the carnal world First for the godly who are best able to judg they have cause to think so when you are companions with them in the Faith Holiness and patience of the Gospel the men in the world are tied to one another like Sampsons Foxes by their tails tho their heads look several ways by their mutual interests and common agreement in mischief and enmity to the godly but the godly themselves should be joined together in the communion of the spirit loving one another with a Christ-like love and seeking each others good as their own and being affected with mutual sympathy towards each others condition as if it were their own case and with one mind and mouth glorifying God and promoting the interests of his kingdom and by their personal holiness bringing his honour in request in the world surely whoever do so we are to judg them heirs with us of the same grace of life and to bless God for them Secondly for the carnal world you must keep up the majesty of your profession that they may see there is a generation of men whose life is not spent in carnal pleasures and delights who are not as other men nor as themselves once were and do things which can be accomplished in them by no other Means or Agent than the Spirit of God Who in their common business act upon reasons and principles of Religion and turn all duties of the Second Table into duties of the first discharging all their respects to men out of the love of God and fear of God and are led by conscience rather than Interest and begin and end with God in all they do and cast their whole lives into an holy and heavenly mould making straight steps to their feet and walk with a temper becoming Religion in all the inequality of conditions they pass through in the World looking for no great matters heâ—e but fetching their main supports and comforts from the World to come 1. Those that do so will in time overcome malice and prejudice and convince the world that God is in them of a truth and they a heavenly and holy people and have a spirit and a presence that others have not Prov. 12.26 The righteous is more excellent than his neighbour 2. They will reprove the World Heb. 11.7 Noah condemned the world by his ready obedience to Gods warning 3. They will make the world wonder 1 Pet. 4.4 They think it strange you run not into the same excess of riot with them 'T is no wonder to see men proud covetous revengeful carnal self-seeking corrupt Nature will sufficiently prove this As 't is no wonder to see the Sun move tho 't was a wonder in Iâ—shuah's time when the Sun stood still so 't is no wonder to see men loose and wicked but 't is a wonder to see men holy heavenly mortified self-denying 4. You will justifie the ways of God against the cavils of Atheists and prophane carnal men Matt. 11.19 Wisdom is justified of her children and Israel justified Sodom Ezek. 16. 2. Vse is to exhort us to get this holy Spirit to dwell in our hearts that he may work in us a Divine Nature or that spiritual and Divine Temper which will teach us to live above and against the inclinations of the flesh 1. The means of infusing the Divine Nature into us is the Doctrine and example of Christ First his Doctrine which discovereth higher things than the flesh inclineth us unto and is the only cure of the carnal spirit This word was indited by the holy spirit For holy men spake as they were moved by the Holy-Ghost 2 Pet. 2.21 He inspired the Holy Apostles first to speak and then to write the Doctrine of Christ he led them into all truth John 6.13 The same Spirit attested this Doctrine by miraculous gifts Heb. 2.4 is conveyed by it Gal. 3 2. Received ye the spirit by the works of the law or the hearing of faith He prepareth and assisteth the ordinary Ministry that they may be fitted to convey this great gift Acts 20.28 Take heed therefore unto your selves and to all the flock over which the Holy-Ghost hath made you overseers and 2 Cor. 3.6 Who also hath made us able ministers of the New Testament not of the letter but of the spirit He writeth this Doctrine upon the heart Heb. 10.8 and 2 Cor. 3 3. Doth so renew and sanctifie our souls that we may live unto God Secondly The example of Christ for he had the days of his flesh John 1.14 and Heb. 5.7 lived in the world as men do but not after the flesh and God in our nature is the fit pattern for us to imitate that we may be in the world as he was in the world and not please the flesh as he pleased not himself To this example we are to be conformed but
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
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â— But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by
another and for another therefore we are debtors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The exemplification to whom Negatively not to the flesh this is expresly denied for two reasons because the flesh maketh a claim to us it hath a double claim one by usurpation when God is laid aside self interposeth as the next heir and that which we count our self is the flesh which doth all in all with men the other is in pretence it seemeth to challenge a right by Gods allowance something is due to the body and no man yet ever hated his own flesh but we must distinguish of flesh as 't is taken for the body and natural substance so we are debtors to the body by necessity of nature for we owe it Food and Physick and Raiment As 't is taken for corrupt nature which inclineth us to seek the happiness of the body and bodily life without God and apart from God so we owe nothing to the flesh so as to obey its lusts or frame our lives according to the desires of it we owe it hatred but not obedience the motions of corrupt nature tend to feed the habits of sin sensuality pride worldliness thence come ignorance unbelief 2. Positively we are debtors to the spirit to be led by the spirit v. 14. The spirit mindeth us of our duty externally by the word internally by his sacred motions and inspirations restraining us from sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body ye shall live quickning us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit Doct. That believers are debtors not to the flesh but to the spirit I shall prove it by considering them in a double capacity 1. With respect to the order of nature 2. Or the condition of their spiritual being Take them as Men or Christians if you look upon them as Men they are debtors to God for all they have if you look upon them as Christians that have received the Faith of Christ they are much more debtors not to the flesh but to the spirit 1. With respect to the order of nature man is debtor for he is a dependant creature not an Owner or a Lord but a steward I prove it by Two Arguments We depend upon God for being and preservation and therefore we are debtors to God for all that we have Secondly And depending upon God we are accountable to him or thus God that is a Creator and Preserver is therefore an Owner and being an Owner is therefore a Governor and Ruler and by consequence a Judg his being a Creator goeth before his being an Owner and his being an Owner goeth before his being a Ruler and is the foundation of it for his absolute propriety in us giveth him a power and dominion over us and there are two parts of his governing power Legislation and Execution or Judgment 1. His being a Creator maketh him an Owner We have nothing but what we have from God nothing that we our selves can keep one moment without God and therefore we have nothing but what is for God for we hold it at his will and pleasure Ezek. 18.4 All souls are mine and Prov. 16.4 God hath made all things for himself and Rom. 11.36 For of him and to him and through him are all things Among men whosoever maketh any thing by his own proper art and labour and that of his own stuff must needs have a full right to it and a full power to dispose of it No man ever made any thing but of matter preexisting but God made all things out of nothing and therefore if he that planteth a vineyard hath right to eat of the fruit thereof certainly he that gave us life and being and made us after his own image to serve and worship him hath a full right in man to dispose of man and all the rest of his creatures as being the work of his hands He that gave them their being when they were not and still supporteth them now they are hath an undoubted just right to order them according to his own will and pleasure 2. His being an Owner qualifieth him for being a Ruler For the dominion of Jurisdiction is founded in the dominion of Property we are his own therefore we are his subjects Matth. 20.15 Is it not lawful for me to do what I will with my own Surely be that possesseth all things hath full right to govern all things as Parents have an authority over their children who are a means under God to give them life and education the most barbarous nations have acknowledged the Authority of Parents how much greater then is the Authority of God who hath given us life and breath being and well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy and therefore we are obliged to him to be subject to him and to obey all his holy laws and to be accountable to him for the breach thereof The supereminent excellency of his nature giveth him a sufficiency for the government of mankind and Creation and Preservation gave him a full right to make what laws he pleaseth and to call man to an account whether he hath kept them yea or no The right of God is greater than the right of Parents for in natural generation they are but instruments of his Providence acting only the power which God giveth them and the Parents propagate to the children nothing but the master of the body and such things as belong to the body called therefore the fathers of our flesh Heb. 12.9 Yea in framing the body God hath a greater hand than they for they cannot tell whether the Child will be Male or Female beautiful or deformed know not the number and posture of the Bones and Nerves and Arteries and Sinews God formeth these things in the Womb Zech. 12.1 And formed the spirit of man within him All that they can do cometh to nothing without Gods blessing so that God is the governour of all creatures visible and invisible from whose Empire and Jurisdiction they neither can nor ought to exempt themselves 3. There are two parts of Government or Jurisdiction Legislation and Judgment as the Lord is called Isa. 33.22 Our King our Lawgiver our Judg First as the Lawgiver He by his Precepts sheweth what is due from man to God Micah 6.8 He hath shewed thee O man what is good and what the Lord thy God requireth of thee The way of pleasing God is clearly revealed Many things the light of natural conscience calleth for Rom. 2.14 But the light of the Holy Scripture much more Psal. 147.19 20. He hath shewed his word to Jacob his statutes and judgments to Israel he hath not dealt so with any nation If we are contentious and obey not the truth and against the light of Scripture and reason gratifie our brutish lusts we disclaim Gods Authority
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
stream had need ply the Oar and he that goeth up a sandy hill must never stand still and 't is our own fault if it doth not grow God loveth to multiply and increase his gifts Grace be multiplied 2 Pet. 2.2 There is more to be had and more will be given unless our sins obstruct the effusion of it if we get it not we may blame our selves for God doth nothing to hinder the increase and indeed when Grace is in any life and vigor it will be growing Prov. 4.18 The way of the just is as a shining light which shineth more and more unto the perfect day The morning light increaseth a wicked man groweth worse and worse he sinneth away the light of his conscience rejecteth the light of the word till he stumbleth into utter darkness 'T is like the coming on of the night the other like the coming on of the day Now mortification of sin is the great means of growing in Grace removet quod prohibit it maketh room for grace in the soul as it taketh away that which letteth that it may diffuse its influence more plentifully In Heaven we are perfect because there is no sin opposite principles are wholly gone so here the more you weaken sin the more is Grace introduced with power and success 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisie and envy and evil-speaking as new born babes desire the sincere milk of the word that ye may grow thereby there is no way of growth till evil frames of spirit be laid aside 1. USE is to enforce this duty upon all those that are called unto or look for any hopes by Jesus Christ to mortifie the deeds of the body Oh! Do not think you are past mortification because you are in a state of Grace there is need of it still yea it concerneth you more than others 1. There is still need of it if you consider the aboundance of sin of all kinds that yet remaineth with us And the marvellous activity of it in our souls and the cursed influence of it or the mischief that will accrue to us if it be let alone Let me a little press you by all these Considerations 1. The abundance of sin of all kinds that remaineth with the regenerate or those that are called to grace I shall evidence that by some Scriptures 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speaking to whom is this spoken The word wherefore biddeth us look back when we look back we find 't was spoken to those that were called effectually called and born again yea those that had made some progress in mortification that had purifyed their hearts to the obedience of the truth 1 Pet. 1.22 Who would think that the seeds of so much evil should lurk in their Hearts but alas 't is so they are in paâ—t envious malicious hypocritical to the last and unless they shall keep mortifying these sins will get the mastery of them and bewray themselves to their loss and prejudice and Gods dishonour See another place Col. 3.5 Mortify therefore your members which are upon earth fornication uncleanness inordinate affection evil concupiscence and covetosness which is idolatry You would think all this were spoken to loose and ungoverned men that have not the least Tincture and shew of religion no 't is spoken of those whose life was hidden with God in Christ men acquainted with spiritual things and brought under the power of the life of Christ we foolishly imagine that such should only be told of the remainders of unbelief or spiritual pride or such like evils as are very remote from publick infamy and scandal but the Spirit of God is wiser than we and knoweth our Hearts and the secret workings of them better than we do our selves and it 's better these sins should be laid open in the warnings of the word and discovered to us rather than in us by the prevalency of a temptation an over spiritual Preaching hath not refined but destroyed religion God thought it fit it should be said to them that are taken into the Communion of the life of Christ mortify what your spiritual pride no but Fornication Uncleanness Inordinate affection the root of the foulest sins is in our nature and if we do not keep a severe hand over them will sprout out in our practice so Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred varience emulation wrath strife sedition heresie The Apostle thought good to warn professing Christians who had given up themselves to the leading of the spirit of the works of the flesh he giveth a black catalogue of them and he concludeth all of which I told you before as I have also told you in times past that they that do such things shall not nherit the Kingdom of God The Apostles that were divinely inspired and full of the the Wisdom of God did not soar aloft in airy speculative strains or refined spiritual notions but thought meet to condescend to these particulars not only when they spake to Gentiles but Churches and professing Christians to give warning against Fornication and Drunkenness and other such gross sins and that not once but often for they knew the nature of man and that nice speculations are too fine to do the work of the Gospel all that have corruption in them had need stand upon their guard to prevent sins of the blackest hew and foulest note among men I 'le give but one Instance more and that is of our Saviour Christ who thought meet to warn his own Disciples who surely were good men Luke 21.34 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawars This is a lesson for Christs own disciples a man would think it more proper for haunters of Taverns and Boon companions whose souls are sunk and lost in luxury and excess but Christ Jesus thought this caution needful for those that were taken into his own company and bosome friends let not all this be interpreted as any excuse to them that swallow the greatest sins without fear live in them without sense and commit them without remorse cautions should not be turned into excuses there is some inclination in our nature to these things but these are not the practices of Gods people 't is spoken that they may not at any time be so 2. As there is abundance of sin so it 's active and stirring even after some progress in mortification 't is inticing vexing the new nature urging to evil opposing that which is good 't is warring working always present with us that the best Christians grow weary of themselves Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Was Paul an underling in grace Is not sin
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
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
Acts 24.15 16. I have hope towards God that there shall be a resurrection of the just and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein or thereupon or in the mean time do I exercise my self to keep a conscience void of offence towards God and towards men 2. To vanquish temptations Which are either on the right hand or on the left but both are defeated by hope on the right hand when some present delight is ready to invite us to sin on the left hand when some present bitterness is likely to draw us from the ways of God in both cases the hopes of future joys outweigheth that pleasure and allay that bitterness If the temptation be the comforts of the world or the delights of sin he that sincerely hopeth for Heaven dareth not think so slightly of it as to lose it or put it to hazzard for a little carnal satisfaction 't is noted high prophaneness in Esau to sell the birth-right for a morsel of meat Heb. 12.16 Sin cannot offer him things so good but he must forego better and so the heart riseth in indignation against the temptation Shall I leave my fatness my sweetness to rule over the Trees If the temptation be some grievous inconvenience or affliction Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory This is the language of one that hopes for salvation all is but a flea-biting to him that hath his heart in Heaven 3. To comfort us in all our tribulations There are many difficulties that intervene and fall out between hope and having between our first right to eternal life and our full possession of it in our journey to Heaven we meet with tryals and sufferings by the way now 't is hope carryeth us through and therefore 't is compared to an Anchor Heb. 6.19 To an Helmet 1 Thes. 4.8 As we would not go to Sea without an Anchor nor to War without an Helmet so neither must we think of carrying on the spiritual life without hope nothing else will compose the mind or keep it stable in the floods of temptation therefore 't is an Anchor nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions but this Helmet without this Anchor we are in danger of spiritual shipwrack without this Helmet our Heads are exposed to deadly blows from sin Satan and worldly discouragements 4. That we may dye peaceably and with comfort We need hope while we live but we most need it when we come to die and shoot the gulph of death They that are destitute of the hope of salvation are then in a dangerous woful and most lamentable case Job 27.8 What is the hope of the hypocrite if he hath gained when God taketh away his soul They may be full of presumption and blind confidence while they live but what hope have they when they come to dye All their worldly advantages will then yield them no solid comfort We live in a presumptuous dream that all shall be well but then they dye stupid and sensless or else despairing and their hopes fail when they have most need of them but then a lively hope of eternal life sustaineth the hearts of the faithful they are going to possess what they expected and when they resign their souls to Christ they can commit their bodies to the grave in hope Psal. 16.9 10. My flesh shall rest in hope for thou wilt not leave my soul in hell nor suffer thine holy one to see corruption God will not utterly forsake that dust that is in covenant with him nor suffer his servants totally to be extinguished or finally to perish 1. VSE is Information 1. That the great reward of a Christian lyeth not in things seen but unseen Not in the good of this world but of another because hope is one of the graces requisite to his constitution and hope is about future things Much to blame then are they who place all their happiness in present things which are so transitory God hath reserved us to a future estate because he bestoweth graces that suit with it and nothing so opposite to it as the spirit of the world 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God 2. The Cognation and kin that is between faith and hope The one is the evidence of things not seen Heb. 11.1 The other is the earnest desire and expectation of things not seen The one is an Assent the other an Appetition Faith differeth from hope 1. In the order of nature Faith goeth before as the cause is before the effect First There is a firm perswasion of good things to come and then a certain expectation of them in the way which God hath appointed Faith assents to the truth of the promise and hope looketh for the accomplishment of it 2. In the object there is some difference First in the latitude of the object The object of faith is larger Faith is of things past present and to come as by faith we believe the Creation of the world Heb. 11.4 The present existence of God Heb. 11.6 And the truth of heavenly joys Heb. 11.1 Hope is only of things to come So again we believe some things that we hope not for as the Torments of the damned For hope is an expectation of good to come and the pains of hell are matter of fear not of hope Secondly In the formal consideration of the object Faith looketh to the word promising verbum rei hope to the thing promised rem verbi Faith considereth the veracity or truth of God in making the promise hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ Faith respects the person giving his fidelity hope the persons receiving their benefit Faith perswadeth us there is salvation hope that we shall or at least may obtain it 3. There is a difference in the subject Faith as 't is an assent is in the mind hope is in the affections as reflecting upon the goodness of the thing promised so that tho there be some difference between faith and hope yet they are much of a like nature 3. It informeth us of the excellency of hope faith saveth Eph. 2.8 and hope saveth as in the text which is to be regarded because our thoughts run so much upon faith that we overlook hope and we do so altogether regard our present reconciliation with God through the merits of Christ that we forget our Eternal fruition of him in glory and what is necessary thereunto as if the whole drift of the new covenant were only to comfort us against the guilt of sin Now a Christian should mind both not only his
and say it shall not be yea much reason to believe that God will give success to our endeavours for his glory in the world considering what hath usually befallen his servants in like cases tho we cannot draw a firm and certain Argument from thence yet 't is probable for the most part 't is so but in matters that concern eternal life somewhat of this hope may be observed as before conversion when we begin to be serious and seek after God we cannot say certainly God will give us converting and saving grace we must follow God tho we know not what will come of it as Abraham did Heb. 11.8 there the rule in such cases is I must do what he hath commanded God may do what he pleaseth Yet 't is some comfort that we are in a probable way Nay after conversion such hope men may have as to their own interest in eternal salvation They cannot say Heaven is theirs or that God will certainly keep them to his Heavenly Kingdom yet they dare not quit their hopes of Heaven for all the world nor cease to walk in the way of salvation 't is probable they are Gods Children 2. There is a firm and certain hope when we have assurance of things hoped for by the promises and offers of the Gospel as Acts 24.15 I have hope towards God that there shall be a resurrection both of the just and unjust Without this hope a man cannot be a Christian. We must certainly expect the promised blessing to be given to those that are capable and duly qualified and all that are inlightned by the spirit do see it and expect it and positively conclude that verily there is a reward for the righteous Psal. 58. last This hope is the life of Religion and doth excite us to look after it by due and fit means their eyes are enlightned with spiritual eye-salve that they get a sight of the world to come Eph. 1.18 The eyes of your understanding being enlightned that ye may know what is the hope of his calling and the richest of the glory of his inheritance in the saints And if they believe the Gospel it cannot be otherwise I am certain there is such a thing Col. 1.5 For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel There this truth is made known all that close with the Gospel receive it and by it is this blessed hope of Glory wrought in us 3. There is a two fold certain hope one sort necessary the other very profitable but not absolutely necessary to the life and being of a Christian the first sort is the fruit of faith the second the consequent of assurance The first grounded meerly upon the offers of the Gospel propounding the chiefest good to men to excite their desires and endeavours the other is grounded on the sight of our own qualification as well as the offers of the Gospel the one is antecedent to all acts of Holiness the other followeth after it an antecedent hope there must needs be before the effect of the Holy Life can be produced for since hope incourageth and animateth all human endeavours no man will engage in a strict course displeasing to flesh and blood but he must have some hope and this hope the conditional offers of the Gospel doth beget in us and all serious creatures have it that mind their proper happiness Rejoyceing in hope is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.6 14. 'T is the first tast we have of the pleasures of the world to come Keep up this gust and tast and you are safe But then there is another hope that is grounded upon the evidence of our sincerity and is the fruit of assurance when we can make out our own claim and title to eternal life which is not usually done without much diligence Heb. 6.11 And we desire that every one of you do shew forth the same diligence to the full asurance of hope unto the end Much sobriety and weanedness from the world 1 Pet. 1.13 Much watchfulness that we be not moved away from the hope of the gospel Col. 1.23 That our hopes of eternal life begotten in us by the Gospel be not weakned and deadned in us 't is not enough thankfully at first to embrace the conditional offer but we must keep up this hope in life and vigour Much resolution in our conflicts with the Devil world and flesh 1 Thes. 5.8 Lastly some experience Rom. 5.4 of Gods favour and help in troubles and our sincerity therein when we are seasoned and tryed our confidence increaseth the frequent experience of Gods being nigh to us and honouring us in sundry tryals is a ground for hope to rest upon that he will not leave us till all be accomplished Phil. 1.20 According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or death Paul gathereth his confidence for the future from former experience Now these two sorts of hope must be distinguished for the first hope may be accompanied with some doubts of our own salvation or the rewards of Godliness ex parte nostri at least not ex parte Dei for there all is sure and stedfast and to doubt there is a sin it would detract from the goodness power and truth of God but when our qualification is not evident this doubting may do us good as it may quicken us to more diligence to make our title more clear and explicate especially when we are conscious to our selves of some notorious defect in our duty and have a blot upon our evidences indeed the rather when more Godliness might be expected from us as having more knowledg or helps or are obliged by calling and profession to greater integrity and Holiness of life Doubting is right when it ariseth from a right and true judgment of our actions according to the new Covenant and we cannot truly say who hath the greatest interest in us God or the world Sin or Holiness Would you have men muffle their consciences and think that they have more grace than they have or judg their condition to be better than it is absolutely safe when they are not perswaded of their sincerity Indeed when conscience judgeth erroneously and a man thinketh he hath not that Godliness which is necessary to salvation which indeed he hath he overlooketh Gods work his judgment of himself is erroneous and therefore culpable tho it be not unbelief or a distrust of Christ. Well then as to these two Hopes 1. That hope which ariseth from faith must every day be more strengthned for tho there be no fallibility in Gods promise yet our faith may be weak or strong according to our growth and improvement and in some temptations Gods Children for a while may question articles of religion of great
have passed the pikes and are now triumphing with God The Apostle telleth us 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye shew forth the Lords death till he come and he cometh to bring us up to those blessed mansions which are in his Fathers house when we shew forth the Lords death we are to think of those that are in our fathers house John 14.3 I will come again and receive you to my self that where I am there you may be also To keep a foot this promise in the Church and to keep it alive in our hearts we come to the Lords Table 2. Our business is to receive new pledges of Gods fatherly love and our blessed inheritance which are represented under a double notion as an earnest to shew how sure as first-fruits to shew how good 1. Earnest Hope is not built upon promises alone but we have earnest also The promise is given us in the word the earnest is given in our hearts 2 Cor. 1.22 though God be truth it self and promiseth nothing but what he meaneth to perform yet he will give us earnest of his promises the outward pledges are the elements The inward pledge is the earnest of the spirit his comfort and graces are a part of the promised felicity he would not weary and burden us altogether with expectation but giveth us somewhat in hand light life grace joy peace one dram of these is more precious than all the world yet these are but an earnest this is the confirmation that we have in the midst of our doubts and fears they expect the full sum 2. First-fruits We come to get a taste of these things to deaden our taste of other things which would divert us from these hopes which are vain delights of the flesh 1 Pet. 1.13 bodily pleasures are put out of relish by these choice and chaste delights These are our songs in the house of our pilgrimage 3. To bind our selves to the more earnest pursuit of these hopes our journey is not ended nor our warfare and conflicts Therefore here we bind our selves to continue our race and finish the good fight of faith as the Israelites in their first passover had their loins girt and their slaves in their hands as resolving on a journey to Canaan the land of rest so we profess our selves strangers and pilgrims let us therefore resolve on our journey towards heaven and bind our selves to the performance of it SERMON XXXIII ROM VIII 25 But if we hope for that we see not then do we with patience wait for it IN this Verse the former Doctrine is improved to the main End of this Discourse which is to perswade to a patient waiting for Glory to come in the midst of the sufferings and troubles of this life The Apostle goeth to work by way of Supposition and Inference 1. The supposition If we hope for that we see not 2. The inference thence deduced then do we with patience wait for it From the first observe That hope is conversant about what we see not Hope may be taken for a natural affection or for a spiritual grace the one will help to explain the other 1. The object of Hope as it is a natural affection 'T is a good future possible and hard to be obtained First A good it must be for hope is one of the affections of prosecution not aversation man hath an irascible and concupiscible faculty called by the Apostle passions and lusts a desiring or eschewing faculty the one is conversant about good the other about evil for evil is not hoped for but feared herein the affections and the grace agree they both aim at good but the object of the Christian hope is summum bonum the best and chiefest good which is the Vision and Fruition of God in comparison of which all the good things of the earth are but trifles and poor inconsiderable vanities 2. A good future For when any thing is possessed it ceaseth to be hoped for when the thing desired is seen and enjoyed hope hath no more to do herein also the two hopes agree the object of Christian hope is something future not yet received or enjoyed in this lower world our God is unseen our blessedness is yet to come and lyeth in another world which we cannot come at till we shoot the gulph of death Therefore the Christian hope needeth to be more strong and fixed 3. 'T is possible For the serious and regular desires of nature can never be carried to that which is impossible a man may wish for Mountains of Gold and please his fancy with Chymera's of strange things but his reason and will is only affected with things feisible and such as probably may be obtained and lye within his grasp and reach the industrious hope is only of things possible 4. 'T is not only possible but difficult not to be procured without some industry and labour for things easie to be compassed are as if they were already enjoyed These two last qualifications of the object of hope shew that 't is a middle thing between despair and presumption despair only looketh at the difficulty and leaveth out the possibility and so taketh off all endeavours as Pauls companions Acts 27.20 When all hope they should be saved was taken away ceased striving and let the ship go whither it would Men will not labour for that which they despair to obtain it holdeth good in spirituals when men despair of mending their condition they give over all care about it as those wretches Jer. 18.12 And they said there is no hope but we will walk after our own devices and and we will every one do the imagination of his evil heart We have a saying Past cure past care On the other side presumption never considereth the difficulty but only pleaseth its self with a loose and slight reflection upon the possibility and therefore do unreasonably imagine to obtain their end without setting themselves to use the means or bestowing that cost and pains by which all worldly good is obtained now presumption is most incident to young men who are not acquainted with the world and promise themselves great things without considering what may be said to the contrary or what is needful to obtain them difficulty there is in every business if only considered it breedeth despair if overlooked it breedeth presumption but hope between both apprehendeth such difficulty as calleth for diligence and such possibility as every cross accident may not make us give over the attempt It holdeth good in Religion the difficulties must be sufficiently understood for Christ will have us sit down and count the charges and yet not so regarded as to discourage us in our duty we must stand all hardships as good Soldiers of Jesus Christ and press towards the mark of our high calling in Jesus Christ whatever it costs us 2. As 't is a spiritual grace There the object of hope is some good future
this can be done unless we believe him to be present and conscious to all that we do or say for all else is but an empty formality Therefore when we pray we must remember that we converse with him that searcheth the heart and knoweth what and how we ask as 1 Kings 8.39 Hear thou in thy dwelling place and forgive and do to every man according to his ways whose heart thou knowest for thou even thou only knowest the hearts of all the children of men All the faith the seriousness the comfort of prayer dependeth upon the belief of this for who would call upon him of whom he is not perswaded that he heareth him or be serious in a duty that knoweth not whether God regardeth yea or no or what comfort can be taken in having prayed and made known his desires to God unless he be perswaded those prayers come unto the ears of the Lord of Hosts So for hearing the word that which bindeth us to reverence is that we are in the sight of God Acts 10.33 We are all here present before the Lord to hear all things which are commanded thee of God otherwise men will come to see and be seen rather than to be taught and instructed God is every where but he is especially there where his ordinances are and we are to be so seriously attentive as if God himself did speak to us by oracles when his message is brought to us otherwise it will have no effect upon us 1 Thes. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 2 Cor. 5.20 As though God did beseech you by us We lift up our hearts to him and set him before our eyes as having to do with God himself this only begets seriousness in hearing So for the Lord's Supper which is a middle duty between the word and prayer and compounded of both we hear God tendring his Covenant assuring us of his blessings promised and commanding us to fulfil the requisite duties that we may be capable of them We promising and praying by resolving and promising testify our consent to the Covenant thus stated by prayers and groans our dependance Now there is no Covenanting with one that is absent you will say he is present in his institution he is so and that is an help to faith therefore visible signs are appointed to be an instance of Gods presence with us but all his internal work is immediately transacted between our souls and God himself We look on him as present that seeth and heareth all Deut. 10.12 'T is to the soul God speaketh I am thy God Psal. 35.3 Say unto my soul I am thy salvation And the soul spake unto God Thou art my portion saith my soul. Either as to promise of obedience Psal. 119.57 or dependance Lam. 3.24 Two outward witnesses are conscious to what is done between God and our souls So Psal. 16.2 O my soul thou hast said unto God thou art my God upon this inward soul covenanting do all our priviledges depend and if God knoweth not all things nor engageth his heart to draw nigh unto him How can this be 2. From the danger of dissembling with God in acts of worship or putting him off with feigned pretences The Scripture sets forth three phrases a mocking of God a lying to God and a tempting of God A mocking of God Gal. 6.7 Be not deceived God is not mocked That is Impune there is no escaping the accurate search of the all-seeing God Ananias Saphirai's sin was hypocrisie in keeping back part of what was devoted They would seem liberal and pious as others who were joyned to the Church and so by a part of godliness seek to be excused from the whole And whilest they observe externals neglect internals own Religion when profession is not costly put on a garb of devotion at times but lay it aside ordinarily do what is plausible to men but neglect what is acceptable to God now this is called a lying to the Holy Ghost Acts 5.3 Why to the Holy Ghost rather than the Father and the Son Because of his special precedency and inspection over Church-Affairs Acts 20.28 Take heed therefore unto your selves and to all the flock over which the Holy Ghost hath made you overseers Act 15.28 For it seemed good unto the Holy Ghost and to us to lay upon you no greater burden than these necessary things They pretended to do it by his instinct as all Christians that pray profess or pretend to pray by the Holy Ghost Oh! Observe this many make a false confession of faith or promise of obedience this is called a lying not to men but to God Acts 5.4 Oh then we should be exceedingly fortified against hypocrisie in worship 't is to think to deceive God whom we profess to be Omniscient nay 't is a tempting of the Spirit of the Lord v. 9. How is it that ye have agreed together to tempt the spirit of the Lord A putting it to the proof whether he will discover us or no now rather than run this hazzard it concerneth us greatly and thoroughly to be possessed of this truth That God searcheth the heart 3. There can be no true worship unless we be deeply possessed with a thorough sence of the infinite knowledg of God 1. There can be no faith unless the worship be performed and tendred to God as an all-seeing Spirit Heb. 11.6 Without faith 't is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If God know me not nor in what manner I serve him 't is all one whether I serve him religiously or with a cold faint formal worship for he seeth not with what heart I go about it if we pray and think to be never the better for praying there can be no life in prayer for a perswasion to be heard and accepted must be at the bottom of all duties therefore all that would serve him diligently must believe that he is Omniscient and knoweth all things 2. There can be no reverence For 't is all one to pray to an Idol and to a God that heareth not and seeth not yea 't is worse for they were perswaded of a Vertue or a Divine Power belonging to their Idols therefore all your worship will be but a conformity to the common custom and fashion Ezek. 31.31 They come before thee as thy people cometh and sit before thee as thy people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness 'T is but a shew of Devotion USE Is comfort to sincere worshippers 1. God knoweth their persons that there is such a man in the world the desires of whose soul are to the remembrance of his name 'T is an usual temptation which haunteth the
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
curse of the law and absolve us from the guilt and eternal punishment of all our sins and moderate the temporal punishment of them surely the cross may be the better born and then a life begun which shall not be quenched Blessed is that soul who hath these priviledges 6. See the way how we get assurance of Gods love and our own salvation We know the purposes of Gods grace by the effects by which he witnesseth his love to his elect ones by vocation our predestination is manifested by justification we feel the comfort of it so climb up to glory by degrees Those whom God hath predestinated from all eternity and will glorifie in the world to come he doth powerfully call The Scripture promiseth Salvation not to the named but described persons here then is your way of procedure Would you know your election of God Are you called sanctified brought home to God Begin to live in the spirit 2. USE Do not know these things in vain nor reflect upon them meerly to satisfie curiosity or to keep up a barren speculative dispute but to cherish the love of God Holiness Patience and become more serious in the work of salvation What effects have you of this Predestination 1. Love to God From everlasting to everlasting he is God Psal. 90.2 Psal. 103.17 And from everlasting to everlasting his mercy is to them that fear him We see his love in his purposes and performances the one before the world began the other when the world shall have an end and so two eternities meet together eternal glory arising from purposes of eternal Grace so that whether we look backward or forward you see the everlasting love of God Oh then Let God be yours first and last let the everlasting purposes of his Grace be your constant admiration and the everlasting fruition of God in glory be your fixed end which is always in your eye and let the sense of the one and the hope of the other quicken all your duties Gods mercy you see from all eternity it began and to eternity it continueth we adjourn and put off God as if we had not sinned enough and dishonoured his name enough hereafter will be time enough to return to our duty If we begin never so soon God hath been aforehand with us some make early work of Religion as Josiah Samuel Timothy some are called sooner some later but tho all are not called so soon as others they are loved as soon as others for these benefits were designed to us from all eternity 2. Holiness That we might hate sin more and prize holiness more holiness is inferred out of election as a special fruit of this predestination Eph. 1.4 He hath chosen us to be holy 'T is inferred out of calling for he hath called us with an holy calling 2 Tim. 1.9 The calling is from misery to happiness from sin to holiness 't is inferred out of Justification Sanctification is the inseparable companion of it God freeth us a malo morali that freeth us a malo naturali impunity followeth uprightness our recovery were not else intire our case is like that of a condemned Malefactor sick of a deadly disease who needs not only the skill of the Physitian to heal him but the pardon of the Judg. And 't is inferred out of glorified none shall enjoy everlasting glory after this life but such as are holy here and if they be not sanctified and renewed by the spirit they shall never enter into the Kingdom of God for we cannot have one part of the covenant while we neglect another 't is not only the way but part of glory 3. Patience under afflictions The same notions are used of afflictions which are used of your priviledges by Christ 1 Thes. 3.3 Ye are appointed thereunto You should look to that in all that befalleth you he that appointed you to the Crown appointed you to the Cross also Called 1 Pet. 2.21 For even hereunto were ye called We are called to the fellowship of the Cross we consented to these terms Matth. 10.38 He that taketh not up his cross and followoth after me is not worthy of me Justified the comforts of it are most felt then Rom. 5.1 Being justified by faith we have peace with God Glorified take it for degrees of holiness holiness is promoted by affliction Heb. 12.10 We are chastned that we might be partakers of his holiness Final blessedness 1 Pet. 4.13 Rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Christs last day is a glad day to you 4. More seriousness in the work of salvation 2 Pet. 1.10 Give all diligence to make your calling and election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace without spot and blameless SERMON XLI ROM VIII 31 What shall we then say to these things if God be for us who can be against us WE are now come to the Application of these blessed truths and the triumph of Believers over sin and the Cross yea over all the enemies of our Salvation 't is begun in the Text What shall we then say The Words contain two Questions 1. One by way of preface and excitation 2. The other by way of explication setting forth the ground of our confidence So that here is a question answered by another question 1. Let us begin with the exciting question What shall we then say to these things Doct. When we hear divine truths 't is good to put questions to our own hearts about things There are three ways by which a truth is received and improved By sound belief serious consideration and close application sound belief 1 Thes. 2.13 For this cause also we thank God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe Serious consideration Deut. 32.46 Set your hearts unto all the words I testifie among you this day Luke 9.44 Let these sayings sink down into your ears Close application Job 5.27 Lo this it is we have searched it out know thou it for thy good Now these three acts of the soul have each of them a distinct and proper ground sound belief worketh upon the clearness and certainty of the things asserted serious consideration on the greatness and importance of them close application on their pertinency and suitableness to us see all in one place 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief These are all necessary to make any truth operative we are not affected with what we believe not therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. And besides this
giving all diligence add to your faith vertue and to vertue knowledg c. wherefore the rather brethren give all diligence to make your calling and election sure c. for if ye do these things ye shall never fall for we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high priest of our profession Jesus Christ. The weightiest things lye by and are as if they were not sleepy reason is as none and the most important truths work not till consideration make them lively so for application what concerneth us not is passed over unless we hear things with a care to apply them we shall never make use of them Eph. 1.13 After ye heard the word of truth the gospel of your salvation 'T is not enough to know the Gospel to be a Doctrine of Salvation to others but we must look upon it as a Doctrine that bringeth salvation to our own doors and leaveth it upon our choice a plaister doth not heal at a distance till it be applied to the sore truths are too remote till we set the edg and point of them to our own hearts Now this Question in the Text relateth to all Three 1. It challengeth our faith What shall we say to these things Do we believe them and assent to them as certain verities The Apostle doth in effect demand what we can reply or say to these things The unbelieving dark and doubtful heart of man hath many things to say against divine truths let God say what he will the heart is ready to gainsay it yet 't is good to press our selves thoroughly with the light and evidence of truths to compel the heart to bring forth its objections and scruples if any mind to contradict have we any solid arguments to oppose truth wanteth its efficacy when 't is received with an half conviction and doubts smothered breed Atheism irreligion and gross negligence certainly the weighty truths of Christianity are so clear that the heart of man hath little or nothing to say against them therefore follow it to a full conviction doth any scruple yet remain in our minds 't is good thoroughly to sift things that they may appear in their proper lustre and evidence John 11.26 Believest thou this Pose your hearts 2. This question doth excite consideration or meditation We should not pass by comfortable and important truths with a few glancing and running thoughts 't is one part of the work of grace to hold our hearts upon them Acts 16.14 Whose heart the Lord opened that she attended to the things that were spoken Otherwise in seeing we see not and in hearing we hear not when we see and hear things in a crowd of other thoughts as when you tell a man of a business whose mind is taken up about other things no your minds must dwell upon these things till you are affected with them a full survey of the object sheweth us the worth of it What shall we say to these things That is what can be said more for our comfort and satisfaction Or what do we desire more How should we be satisfied with this felicity and love of the Ever-blessed God to his people 3. It awakeneth application to our selves that we may make use of these things for our own good Application is twofold direct or reflexive and the question may be explained with respect to both 1. Direct application As when we infer and bind our duty upon our selves from such principles as are laid down so What shall we say to these things That is what use shall we make of them Christianity is not a matter of speculation only but of practise therefore when we hear the truth of it enforced we must commune with our selves What doth this call for at our hands but serious diligence 2 Pet. 3.11 Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness The truths of the Gospel are not propounded that we may talk at an higher rate than others do but to live at an higher rate if I should be negligent indifferent careless What will become of me 2. Reflexive application is when we consider our state and course and judg of it by such general truths as are propounded to us direct application is by way of practical inference reflexive by way of discovery and to this sense may this question be interpreted What shall we say to these things Doth heart and practise agree with them Do I live answerable to these comforts and priviledges What am I one called and sanctified and one that continueth with patience in well doing upon the hope of eternal life 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye are reprobates If Christ be formed in his people is he formed in me Thus things must be brought home to the heart and laid to the conscience if we would make a profitable use of them USE is to awaken this self-communing To make our assent more strong our consideration more deep and serious and our application either by way of inference or discovery more close and pungent Do we assent Is this a truth to be lightly passed over If this be true what must I do Or what have I done Now this you should do upon these occasions 1. When you are tempted to unbelief There are some points which are remote from sense and cross the desires and lusts of sensual men and we either deny them or doubt of them or our hearts are full of prejudice against them and also the Devil doth inject thoughts of blasphemy or doubts about the world to come into the hearts of people especially in those that take Religion upon trust or are secretly false to that Religion they have received upon some evidence Now to prevent all this 't is good to commune with our selves that we may be well settled in the truth therefore see with what evidence the great things of the other world are represented unto us in the Word of God and what a just title they have to our firmest belief Faith will not be settled without serious thoughts and it soon withereth there where it hath not much depth of earth Matth. 13.5 6. No thoughts in the highway ground slight thoughts in the stony ground faith is a child of light and given upon certain grounds Luke 1.4 That thou mightest know the certainty of those things wherein thou hast been instructed and Acts 17.11 12. They searched the Scriptures whether those things were so Therefore many of them believed But presumption and slight credulity is a child of darkness the fruit of ignorance and incogitancy therefore 't is good in those truths that need it most to ask What say we to these things 2. When you are in danger
of dulness deadness and neglect of Christ and his salvation So that your hearts need quickning and exciting to duty sometimes a coldness in holy things and a sluggishness creepeth on the best and you may find you begin to grow careless and customary the conscience becometh sleepy the heart dead the affections cold a lively inculcation is then necessary you must rouze up your selves by putting questions to your hearts Heb. 2.3 How shall we escape if we neglect so great salvation Both by way of assent is it not true that there is an Heaven and an Hell And is the Gospel a Fable And by way of Consideration What trifles and paltry vanities do you neglect Christ for And application by way of inference Must not I work out my own salvation with fear and trembling By way of discovery Is this a flight from wrath to come and a pursuit after eternal life That serving God instantly day and night we may attain to the blessed hope that giving diligence we may be found of him in peace 3. VVhen strong lusts tempt you to sin in some scandalous and unworthy manner what will you do to relieve your selves but by such kind of questions Gen. 39.9 How shall I do this great wickedness and sin against God Rom. 6.21 VVhat fruit have you in those things whereof you are now ashamed And your hearts should rise in indignation against the temptation or carnal motion Shall I lose my fatness to rule over the trees If of profit Matth. 16.26 VVhat is a man profited if he shall gain the world and lose his own soul If of pleasure What lose the birth-right for one morsel of meat 4. In a time of sorrow and discouragements When afflictions breaketh us and lieth heavy upon us day and night Suppose continual poverty or sickness or else when we are wearied with a vexatious and malicious World Then should we revive our hopes and comforts expostulate with our selves about our drooping discouragements Psal. 42.5 Why art thou disquieted O my soul and why art thou cast down within me still hope in God We must cite our Affections before the Tribunal of sanctified Reason This is the drift of this question in the Text What shall we say to these things This were enough to comfort the most distressed and afflicted Who will be so much grieved for what he knoweth is for his good Yea so great a good as eternal salvation 5. Whenever any message of God is sent to you go home and practise upon it speedily whether any duties are pressed upon you in the name of Christ or sins reproved What shall we say to these things Is it not a duty or that a sin A weighty duty or an heinous sin Do I perform this duty or avoid this sin or what do I mean to do for the future If upon the first oppportunity as soon as the message i◠brought to us we did fall a working of the Truth upon our hearts more good would be done our Christianity would be more explicate and serious Whereas the impression that is left upon us in hearing is soon defaced and all for want of such serious reflections and self-communings James 1.22 23 24. But be ye doers of the word and not hearers only deceiving your own souls For if any be a hearer of the word and not a doer he is like a man that beholdeth his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was They forget how much they were concerned in the Truths delivered Second Question by way of Explication If God be for us who shall be against us There observe Two Things 1. The ground supposed If God be for us 2. The comfort built upon it Who shall be against us From both observe That if God be for us we need not be troubled at the opposition of those that are against us 1. I shall explain the words of the Text both concerning the ground laid and the comfort thence inferred 2. Shew you the Reasons of it 1. To explain the words and there the ground supposed If God 'T is not dubitantis but ratiocinantis not the if of doubting but of reasoning The meaning is this being taken for granted the other must needs follow In the supposition Two things are taken for granted 1. That there is a God 2. That he is with and for his Children 1. For the First 'T is some comfort to the oppressed that there is a God who is the Patron of humane societies and the Refuge of the oppressed who will take notice of their sorrows and right their wrongs Eccles. 5.8 If thou seest the oppression of the poor and the violent perverting of judgment in a province marvel not at the matter For he that is higher than the highest regardeth and there be higher than they So Eccles. 3.16 Moreover I saw under the Sun the place of judgment that wickedness was there and the place of righteousness and that iniquity was there I said in my heart God shall judg the righteous and the wicked Man that should be as a God to his Neighbour proveth oftentimes as a Devil or wild Beast to him making little use of his power but to do mischief And many times God's ordination of Magistrates is used as a pretence to their violence and Tribunals and Courts of Justice which should be as Sanctuaries and places of Refuge for wronged innocence are as Slaughter-houses and Shops of Cruelty Now this is a grievous Temptation but 't is a comfort that the Lord will in due time review all again and judg over the Cause that he may right his people against their oppressors There is an higher Court to which we may appeal All things are governed by an holy and wise God who will right his people and vindicate their innocency 2. That he is with and for his Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God be with us But when is God with us This must be stated with respect to the forementioned acts of grace Worldlings judg of God's presence by wrong Rules they measure his love and favour altogether by the outward estate if their mountain stand strong if their houses be filled with the good things of this world then they conclude God is with them No we must determine it by the Context and we begin first with Predestination God is with his people not by a wavering Will but a constant eternal Decree There are some that belong to the Election of his Grace 2 Tim. 2.16 The foundation of the Lord standeth sure See that reasoning Luke 18.7 8. And shall not God avenge his own elect which cry day and night unto him Though he bear long with them I tell you that he will avenge them speedily Now Election is for a while a secret but we have the comfort of it when we make our calling and election sure Certainly God loveth his people with a dear and tender love since he
the sufficiency of his protection For they must first prevail against God before they can against you 2. Will you believe the judgment of your own Reason Then consider what is man and what is God and set the one against the other his Wisdom against their Policy his Power against their Weakness his Love and Mercy against their Malice and Cruelty What do we believe God to be and Man to be Man compared with God is a sorry feeble worthless thing a puff of wind or a pile of dust nothing less than nothing and vanity Surely God is infinite in wisdom power and goodness Man a poor creature that in point of wisdom would give any thing to know futurity and the event and success of his enterprises and is often cut off in the midst of his designs Psal. 146.4 He returneth to his earth in that very day his thoughts perish leaveth his projects and contrivances Psal. 2.12 And ye perish from the way while in the course and heat of their undertakings We do not tell you what is in the other world what is matter of Faith but what is obvious and sensible here In point of Power how fain would men do more than they could but that they are in the chains of Providence and under the restraints of God's invincible power 'T is in their thoughts to cut off and destroy but there is an higher power that disposeth of all circumstances all is in your Father's hands So his love and mercy against their malice and cruelty Psal. 76.10 Surely the wrath of man shall praise thee The remainder of wrath shalt thou restrain the frustration of their attempts God often ordereth this 4. How much it concerneth us to be in such a condition that we can say God is with us Then you need not desire the best things in the world nor fear the worst But when can we say God is with us Three things are necessary 1. That the person be right that he be renewed by the Spirit of God and be reconciled to him For called and justtified are the Priviledges between the two Eternities in thâ— Context and the sure Evidence of our Interest in both Then God taketh us into his special charge and protection when regenerated by the Holy Ghost and reconciled by the Blood of Christ For the New Creation are his Family James 1.18 Of his own will begat he us with the word of truth that we should be a kind of first fruits of his creatures Titus 2.14 Who gave himself for us that he might redeem us from all iâ—iquity and purifie unto himself a peculiar people zealous of good works These are the peculiar people With others God is no more present than he is with the rest of his creatures in a way of common preservation Therefore if you would be certain of God's favour and that your peace is made with him you must look to this That you be in an estate of pleasing God that you are sanctified by the Spirit and being justified by Faith in Christ are at peace with God Rom. 5.1 If you be renewed and God reconciled you need fear nothing The Evidence of both and so of our Interest in his Providence is our unfeigned dedication to God For if we be for both God will be for us If you have given an hearty consent to his Covenant then you shall have the priviledges of it he will be your Sun and Shield and then we need fear nothing 2. As to our Cause it must be good Take God's side against Satan and his Instruments 2 Chron. 15.2 The Lord is with you while you be with him and if ye seek him he will be found of you 2 Chron. 13.9 10. With them are golden calves and with us is the Lord our God God is there where his Ordinances and Worship are kept up in their power and purity If his People warp and decline he is against them When his People had erred in the matter of the Calf Exod. 33.3 I will not go up in the midst of thee lest I consume thee in the way Therefore lest God depart we must be tender 3. Our Conversation must be holy For wilful sin and guiltiness breed fears of God's displeasure 'T is our sins that give our enemies advantage against us Judges 3.12 And the Lord strengthned Eglon the king of Moab against Israel because they had done evil in the sight of the Lord. We read often in Scripture that their shadow was gone from them Numb 14.23 Because you are turned away from the Lord the Lord will not be with you We banish away God's presence from us because he cannot with honour own such a People Amos 5.14 Seek good and not evil so the Lord the God of hosts shall be with you If after we have devoted our selves to God we retain our former sins we lose the mercy and comfort of his favourable presence We do but dream of God while we continue in sin If we would have God to be with us we must carry our selves as in his presence and be dutiful and obedient to him seek him rely on him and keep his way 2. USE is to press you to lay up this truth in your hearts for 't is the ground and foundation of all Religion 1. This is the ground of close adherence to God when we cease from man and cleave to God alone Then you live as those that from their hearts do believe that there is a God and that he is a rewarder of those that diligently seek him Heb. 11.6 which are the fundamental Principles which are at the bottom of all Christian practice and the more you live upon them the more cause you will see to stick to God and please God rather than man They that trust in him and do stand or fall to him alone they are the best Christians You so far withdraw your selves from God as you look to man If once man get the preheminence of God and be set above him in your hearts that is be loved trusted obeyed before God so far your hearts grow dead to God and Religion presently withereth and decayeth Prov. 29.25 The fear of man bringeth a snare but he that trusteth in God shall be safe The Soul that cannot intirely trust God whether man be pleased or displeased can never long be true to him for while you are eying man you are losing God and stabbing Religion at the very heart 2. This keepeth us from shifting and helping our selves by unlawful means Gen 17.1 I am God alsufficient walk before me and be thou upright Were we soundly perswaded that his power is above all power and his wisdom above all wisdom and his goodness and fidelity invincible it would save us from many sinful miscarriages and unlawful means that we take for our own preservation We often lose our selves by seeking to save our selves without God and because we cannot depend upon his Alsufficiency Well then since it hath such an universal influence upon
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
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
cittadel and castle A Christian because he loveth Christ he will not leave him as a sinner will not leave his lusts and worldly profits because he loveth them Faith reports the great love of Christ what he hath done to pacifie God to bring home the sinner what in a way of satisfaction what in a way of conversion therefore a Christian is loath to leave Christ who hath so loved his soul and whom his soul so loveth A bare belief is only in the head which is but the entrance into the inwards of the soul 't is the heart is Christs castle and cittadel a superficial bare assent may let him go but 't is faith working by love that produceth this close adherence I come now in the fourth place to the reasons Why more than conquerors 1. On Gods part 2. On the Believers part 1. On Gods part The keeping of the Saints is partly a matter of power and partly a matter of care now if God take the charge of us surely we must be kept for God is invincible in his power and unchangeable in the purposes of his love or which is all one Christ is mighty to save and ready to save Isa. 63.1 I that speak in righteousness am mighty to save 1. He is in Gods hand and Christs hand John 10.28 29. I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand my Father is greater than all and none is able to pluck them out of my Fathers hand They may have many shakings and tossings as to their Spiritual condition yet their final perseverance till they come to eternal life is certain Surely God and Christ are invicibles no other creature hath any power but what God gave them at first and consequently may be taken away at Gods pleasure and is limited by him in the mean time therefore though in themselves they might fail and be left for ever yet his power and everlasting arm is able to sustain them therefore nothing is to be feared if God desert us not they are in his hand that is under his powerful protection You will say while they keep close to God nothing shall ruin them but God hath undertaken that Jer. 32.40 He will put his fear into their hearts that they shall never depart from him The whole business of our salvation and all the conditions of it are in Gods hand God seeing how man had wasted that stock of grace which he had put into his hands before the fall resolveth to provide for him in time to come to keep his heart and will in his own hand and to guide it by his Spirit that he might not hazard his estate any more or be cheated of it by Satan In mans restitution after the fall his estate is impaired with respect to the perfection of it in this present life he is bruised in his heel with divers temptations and slips into sin but it is much better in regard of the firmness of it Man having power in his own hands lost it quickly therefore now his whole salvation is in Gods hands both end and way and means and all that conduceth thereunto Col. 3 3. Our life is hid with Christ in God not only in point of obscurity but security not left any longer to our own keeping 't is in safe hands 2. As God is invincible in his power so he is unchangeable in the purposes of his love for according to his unchangeable nature whom he loveth he loveth to the end His New-Covenant gifts are without repentance Rom. 11.29 The matter is made sure between God and Christ John 6.39 This is my fathers will that of all that are given me I should lose nothing but should raise it up again at the last day They are given him by way of recompence and by way of charge if he take them into his custody and charge he will be faithful for he is to give an account for them at the last day by head and poll Heb. 2.13 Behold I and the children which God hath given me Christ hath a special charge to keep all those safe whom God hath given him and surely he hath sufficient power and will be careful of his charge to keep them safe 2. On the Believers part 1. His relation to Christ he is united to Christ marryed to him in the covenant 1 Cor. 6.17 He that is joyned to the Lord is one Spirit Impossibile est massam a pasta seperari leaven kneaded into the dough cannot be got out Certainly 't is a great means of our prâ—servation Why 1. Partly because from this union of Christ with believers there floweth life which is not like the Animal life obnoxious to death and corruption 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 3.9 an incorruptible seed 1 Pet. 1.23 A fountain of living waters always springing up to eternal life John 4.14 Secondly from this life resulteth a double inclination which serveth to preserve it and keep it up which is first a careful avoiding of what is contrary to it none more tender and timorous of their own infirmities than they who are indowed with it Pro. 28.14 more watchful against occasions of revolting 1 Cor. 10.12 Therefore let him that thinketh he standeth take heed lest he fall More diligent in using sanctified means of confirmation 1 John 5.18 He that is begotten of God keepeth himself and that evil one toucheth him not They are chary of that life theâ— have and those hopes they are called unto 1 Cor. 9.27 But I keep under my bodâ— and bring it into subjection lest by any means when I have preached to others I my self shâ—uld be a cast 〈◊〉 This being their disposition the Lord by it fulfilleth the purâ—oseâ— of his grace Secondly a desire to maintain promote and increase this life by the use of all Gospel means 1 Pet. 2.2 As new-born babes desire the sincere milk of the word that you may grow thereby And James 1.18 19. Of his own will begat he us by the word of truth that we should be a kind of first-fruits of his creatures Wherefore my beloved let every man be swift to hear Thirdly the new nature is thus acting us under the care and protection of God and most especially when we are most in danger to miscarry Psal. 94.18 I said my foot slippeth then thy right hand held me up So Psal. 7â— 23 Nevertheless I am continually with thee thou hast holden me by thy right hand When was thaâ— Sâ—e verse 2. But as for me my feet were almost gone my steps had well nigh slipped God supports us by his grace when the temptation is apt to make too great a shock and impression upon us 2. There is something more on the believers part there are two graces which have a great influence upon our adherence to God Faith and Love 1. Faith hath a great influence upon our victory 1 John 5.4 5. For whosoever is born of God overcometh
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
again as it Implyeth a thankful acceptance of Christ. Now as it Implyeth Affiance or a resting relying and reposing our hearts with quietness and peace upon Gods Promises and so Confidence is Nothing but a firm and comfortable dependance upon God through Jesus Christ for the gift of Eternal life while we patiently Continue in well-doing Assent to the truth of the promise breedeth this Confidence but 't is not it for faith is not a bare Assent but a fiducial Assent or a trust and dependance upon the Lord in the Appointed way of obtaining the Effects of the promise Faith is often described by the Act of Trust both in the Old Testament and in the New That there can be no doubt of this no notion is more frequently insisted on in the Old Testament Psal. 112.7 He shall not be afraid of evil Tidings his Heart is fixed trusting in the Lord. His adherence to God and dependance upon him is the great preservative against worldly fears and apprehensions of danger and Misery So that he is fortifyed not only for a patient but cheerful entertainment of all that shall come or may come So Isa. 26.3 Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee A man securely rests upon the promise of God that all will end well while he keepeth to his duty The New Testament also useth the same notion 2 Cor. 13.4 Such trust we have through Christ to Godward Confidence 1 Tim. 4 10. For therefore we both labour and suffer reproach because we trust in the living God So Eph. 1.12 13. Who trusted first in Christ In whom also ye trusted When we are Confident that God will save his faithful Servants and are incouraged thereby to go on with our duty Our miscarriages fainting and Apostacy and discomforts are made to arise from the want of this Confidence The miscarriages of the people in the Wilderness a figure of our estate in the World came from hence Psal. 78.22 They believed not in God and trusted not in his Salvation They were not Confident of his conduct that he would bring them into the land of rest A man that doth not trust God cannot be long true to him they who do not depend upon God for Salvation and for whatever is necessary to them for Salvation and to bring them out of every streight in a way most conducing to their welfare and his own Honour have not that true believing or sound faith which God requireth of them Well then this trust or Confidence must be in all and this is more than Assent or a bare perswasion of the mind that the promises are true this noteth the repose of the Heart or the motion of the will towards them as good and Satisfactory 2. There is a confidence of our own good estate for the present and so by consequence of our future Blessedness Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us will also consummate all in everlasting Glory This dependeth upon a sight of our Qualification This Confidence is Comfortable the other absolutely necessary this Confidence is mainly built upon the Earnest of the Spirit in our hearts the other upon the promise of the Gospel by the one there is a Crown of Righteousness for the Faithful by the other 't is laid up for them The Spirit and life of Faith lyeth more in the former but the joy of Faith and our Comfort dependeth upon this A Christian that is Confident that God will be as good as his word is mightily incouraged to wait upon God till that word be accomplished and that breedeth Courage and Resolution and Boldness But a Christian that knoweth his own interest is more cheered and pleased with it By this latter Confidence a Christian hath a double ground of rejoycing The certainty of Gods promise And the evidence of his own Sincerity or the truth of grace in his own heart 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him A Christian is said to be before God three ways either in his Ordinary conversation Gen. 17.1 So our hearts are assured before him when we walk in Holy peace Security 2dly We come before him in Prayer and other Duties Now a Christian may assure his heart before him our legal fears are revived by the presence of God but a Christian can look God in the face 3dly We come before him at the day of Judgment We stand before his Tribunal that we may have confidence and not be ashamed before him at his coming 1 John 4.17 That we may have boldness at the day of Judgment Death is your summons 2 Kings 21.3 Lord thou knowest that I have walked before thee with a true and perfect Heart 2. The opposites of it are disquieting doubts and fears 1. Doubts are often opposed to Faith not only as 't is a strong assent but as 't is a quiet dependance upon Gods Nature and word as Jam. 1.6 Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with every wind and tossed 1 Tim. 2.8 Lift up Holy hands without wrath and doubting Rom. 4.20 He staggered not at the promise through unbelief but hoped against hope Matth. 14.31 O thou of little Faith wherefore didst thou doubt Because he could not rest upon Christs word 2. So fears are opposite to this quiet and steady dependance Matth. 8.26 Why are ye so fearful O ye of little Faith In Luke 't is Where is your Faith In Mark 't is How is it that you have no Faith Luke 8.50 Fear not believe only Now the opposites of any grace do shew the Nature of it If doubts and fears be so directly opposite to Faith therefore Faith is a confidence as well as an assent Now these doubts and fainting fears are every where opposed to Faith Psa. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living Gods Children are very obnoxious to Temptations of fainting fears and diffidence when sharp troubles do assault them and therefore they ought to strengthen their confidence Strength of assent may remove Speculative doubts or errours of the mind but strength of confidence or quiet dependance doth only remove practical doubts which arise from the fears and terrours of sense which may sometimes sorely shake us 3. The immediate effects are such as are comprized in the very Nature of it as an Holy boldness and courage which is the very notion and the same importance of the Word in the Text We are confident or of good cheer and courage This is seen in four things 1. In our continuing faithful with Christ and professing his truth and waies notwithstanding opposition in a bold
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
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
in his conversation 2 Cor. 6.4 5 6. But in all things approving our selves as ministers of God in much patience in afflictions in necessities in distresses in stripes in Imprisonments in tumults in labours in Watchings in fastings By pureness by knowledge by long-sufferings by kindness by the Holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousness on the right hand and on the left c. These were the evidences which he had in their consciences The faithful discharge of his Office in all sorts of pressures wants and exigencies as also by the constant study of the mind of God and purity of life and abundance of Spirit and sincere charity and love to Souls by these things should a People Choose a Minister and by these things did Paul approve himself to their consciences 2. All these may others have hating for the publickness of his Office and the extraordinary assistance of the Holy Ghost all Ministers and all Christians may have an approbation of God and the testimony of their own consciences and a witness in the consciences of others 1. They may have the approbation of God who certainly will not be wanting to the comfort of his faithful Servants Partly Because he hath promised not only to reward their sincerity at last but to give them the comfort of it for the present John 4.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father And I will love him and will manifest my self to him Let a man but love Christ and be â—aithful to him and he is capable of this promise God will love him and Christ will love him and in Testimony thereof he will manifest himself to him Christ knoweth the burden of believers and what it costs them in the World to be faithful to him and what sad hours many times they have who make Conscience of obedience Now to incourage them the more seriously they ingage in it the more evidences and confirmations they shall have of his love to them yea sensible manifestations and comfortable proofs thereof shall still be given out to them in their course of a constant uniform diligent and self-denying obedience Hidden love is as no love Pro. 27.5 Open rebuke is better than secret love As in our Love to God if it be not manifested 't is but a compliment and vain pretence so in Gods Love to us though he hath not absolutely ingaged for our comfort yet he hath his times of allowing special manifestations of himself to his people and lifting up the light of his Countenance upon them Surely God will not be altogether strange reserved and hidden to a loving faithful and obedient Soul They need more Testimonies of his favour than others do and they shall not be without them Partly Because the Spirit of God is given us for this end not only as a Spirit of Sanctification but of Revelation to witness Gods acceptance of our persons and services and the great things which he hath promised for us 1 Cor. 2 11 12. What man knoweth the things of a man save the Spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God That we might know the things that are freely given us of God None but the Holy-Ghost can know Gods secrets and revealeth thereof to believers as much as is needful for their Salvation For as mans own understanding can only know mans secrets so none can know Gods secret thoughts but Gods own Spirit Now we have received not the Spirit of the World which only carryeth a proportion with Worldly things but the Spirit of God which is given us to know the mind of God concerning us in Christ He doth not only reveal the mysteries of Salvation in general but our own Interest therein Rom. 8.16 The Spirit its self bearing witness with our Spirit that we are the Children of God The infinite mercies of God being bestowed on us God would not have them concealed from us thus we may have the approbation of God 2. We may have the Testimony of conscience concerning our sincerity For conscience is that secret spy which is privy to all our designs and actions and taketh notice of all that we are and do therefore a man should or may know the acts of grace which he puts forth 'T is hard to think that the Soul should be a stranger to its own operations the Spirit in man knoweth the things of a man much more acts of grace Partly Because they are the most serious and Important actions of our lives many acts may escape us for want of advertency they not being of such moment but things that concern our eternal Interests and done with the most advisedness and seriousness surely the man that is thus conversant about them he will mind what he doth and how he doth it 1 John 2.3 Hereby we know that we know him if we keep his commandments 1 Cor. 9.26 I therefore so run not as uncertainly And partly Because acts of grace are put forth with difficulty and with some strife and wrestling a man cannot believe but he feeleth oppositions of unbelief Mark 9.24 Lord I believe help my unbelief A man cannot love God and attend upon holy things but he feeleth drowsiness and deadness in his heart which must be overcome though with difficulty Cant. 5.2 I sleep but my heart waketh A man cannot obey God or do any serious good action but the flesh will be opposing Gal. 5.17 For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other And Rom. 7.21 I find then a Law that when I would do good evil is present with me Now things difficult and carryed on with opposition must needs leave a notice and Impression of themselves upon the conscience And partly Because there is a special delight which accompanyeth acts of grace by reason of the excellency of the object they are conversant about and by reason of the greatness and excellency of the power they are assisted withal and the excellency and nobleness of the faculties they are acted by Faith can hardly be exercised about the pardon of sin or the hopes of Glory but a man findeth some peace and joy in believing Rom. 15.13 Acts of love and hope are pleasant a prospect of eternity is delightful now any notable pleasure and delight of mind notifieth its self to the Soul and therefore upon the whole we may have glorying if we love and fear God and hope for eternal life from him and thereupon study to approve our selves to him conscience which is privy to these things will witness them to us 3. We may leave a Testimony in the consciences of others If we keep up the majesty
man should reverence his own Conscience most So again if the Second be set in the First place if the Judgment of Conscience be preferred before that of God what will be the issue but the hardening of the wicked whose blind Conscience is set in the place of God Pro. 16.2 All the ways of a man are clean in his own Eyes but the Lord weigheth the Spirit 2. To forâ—ify our patience A man must be approved of God though his own heart speaketh bitter things to him the Sentence of God is to be sought in his word If he mindeth his duty seeketh after grace more than peace is resolved to approve himself to God though he cannot yet assure his heart before him let the general comforts of Christianity incourage him to wait Duty thoroughly followed will bring peace in time We must absolutely endeavour to seek the First Again if we have First and Second we must be thankful though we want the Third and well satisfied if approved of God though disesteemed of the World we must submit to Gods Providence and bear out burden of reproach if we cannot overcome prejudices however we must do nothing to feed it nothing to procure it USE of all 1. Let us study to approve our selves to God before whom we and all that we do are manifest sincerity beginneth there seeketh the approbation of God He is commended whom God commendeth 1 Cor. 10.18 Our final Sentence must come out of his mouth Next let us look to this that we Glory not in appearance but in heart that we may have the solid rejoycing of Conscience Job 27.6 My heart shall not reproach me till I die Faith Love and Hope will only give us that Not external priviledges Oh then let us keep up the Majesty of our profession that so we may have a Testimony in the Consciences of men it will be our safety In the primitive times they invested Christians with Bears Skins and then baited them as Bears So Satan is first a Liar and then a Murtherer 1 Joh. 2.4 USE 2. Here is something to defend the poor Ministers of Christ Jesus I trust you desire to Glorify God and save Souls and that out of hope fear and love Some Glory in outward advantages only their Church priviledges but I trust we can Glory in heart They burden us with Imputations No enemies next the Devil are like Minister to Minister ab implacabilibus odiis Theologorum libera nos domine We all own the same Bible believe the same Creed are Baptized into the same profession if any be more serious in it than others should they therefore be discountenanced If it be their desire to save Souls and guide them to their Eternal rest 't is ours also So far as they Glory in Heart we do even as they SERMON XX. 2 Cor. 5.13 For whether we be besides our selves it is to God or whether we be sober it is for your cause PAul glorying in his fidelity was charged by the false Apostles with two things 1. That he was Proud 2. Mad. The First objection is answered verse the 12 th The Second in the Text. As to the charge of Emotion of mind or madness 1. There is a seeming concession or taking their charge for granted if it be madness it is for God His reply is that he had spoken these things for Gods Glory and their Salvation If I extol my Ministry which you count madness 't is for the Glory of God that the Gospel be not brought into contempt if I speak humbly of my self as becometh sober men it is for your profit 2. By way of correction he sheweth the true cause of it which was an high constraining love to Christ verse 14 th Observe in the Text two points 1. That carnal men count the Holy Servants of God to be a sort of mad-folks 2. That a Christian in all postures of Spirit aimeth at the Glory of God For the First point 1. I shall shew you that it is so 2. I shall enquire what it is in Christianity that is usually counted madness 3. The reasons of it 4. To shew how justly this may be retorted To shew that 't is a perverse Judgment and censure which rather belongeth to themselves than those that fear God 1. That it is so the Scriptures evidence 2 Kings 9.11 When God sent a Prophet to anoint Jehu the Captain said Wherefore came this mad-fellow to thee Gods Messengers have been so accounted from time to time So Jeremiah by Shemajah this man is mad and maketh himself a Prophet that thou shouldest put him in prison and in the stocks The same thought Festus of Paul Acts 26.24 Too much learning hath made thee Mad. I am not Mad Most Noble Festus but speak the words of truth and soberness Yea the Lord Jesus himself could not escape this imputation no not from his own Kinsmen for when he was abroad doing good and promoting the affairs of his Kingdom and constituting Apostles 't is said Mark 3.21 When his friends heard of it they went out to lay hold of him for they said he is besides himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here the false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we be besides our selves Another time his enemies John 10.20 Many of them said he hath a Devil and is Mad why hear ye him And still in all Ages the zealous are counted frantick fanatical heady rash furious and men besides themselves because they have intirely given up themselves to do the will of God whatever it costs them 2. What is that in Christianity which is usually counted madness What it was in Paul Interpreters agree not Grotius thinketh his enemies did upbraid him with his extasies he was converted by a trance and rapture whereof he giveth an account 2 Cor. 12.1 2 3 4. c. Others his self-denyal Paul had no regard to himself his great purpose was to serve God and the Church as here he professeth he was ready to be accounted Mad or Sober so God might be glorified and their profit promoted Some his acting or speaking in zeal above that which is ordinarily called temper and sobriety which is indeed the dull pace of the World Certainly Paul was an extraordinary person and had a deep sense of the other World and therefore the carnal will be no fit Judges of his Spirit But most simply and agreeable to the context to speak this largely of himself seemed to them to be the work of a distracted or foolish person And so 2 Cor. 11. I would to God you could bear with me And verses 16 17. I say again let no man think me a fool if otherwise yet as a fool receive me That I may boast my self a little If it had been for his own honour the objection would have force But what he did herein he meant for the Glory of God and the Gospel But that which is counted madness ordinarily in Christians is either seriousness in Religion When men will
himself especially in the point of love he loved himself instead of God and therefore his real recovery must be by the bringing up his Soul to the love of God again now a guilty condemned sinner can hardly love the God who in Justice will condemn and punish him no more than a malefactour will love his Judge who cometh to pronounce sentence upon him Tell him that he is a grave and comely person a just and an upright man but the guilty wretch replyeth he is my Judge Well then nothing can be more conducing and essential to mans recovery to God than that God should be represented as most amiable A Father of mercies a God of pardons one that is willing to pardon and save him in and by Jesus Christ 2 Cor. 5.19 God was in Christ reconciling the World to himself So he is represented comfortably to us and inviting the heart to close with him And Partly Because so we have the highest ingagement to love him We are bound to love God as a Creator and as a Preserver to love him as he is the strength of our lives and the length of our days Deut. 30.20 To love him because he heareth the voice of our supplications Psa. 116.1 As our deliverer and the horn of our Salvation Psa. 18.2 To love him as one who daily loadeth us with his benefits There is a gratitude due for these mercies But chiefly as he is our God and Father in the Lord Jesus Christ. This is the great instance of Gods love Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us And 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins That was the astonishing expression of it A mystery without controversy great that he was pleased to save us at so dear a rate by so blessed glorious a person that we might more admire the Glory of his Love to sinners so wonderfully declared unto us God made Christs love so exemplary that he might overcome us by kindness 3. The singular effects of this gratitude or returning love It causeth us to devote the whole man to Christs service will and honour and to bring back all his mercies to him as far as we are able to his use and Glory God in Christ being so great a benefactor all that have received the benefit with a due sense and esteem of it will resolve to Love God again and to serve him with all their powers Rom. 12.1 Who deserveth our love and obedience more than God And our thankful remembrance more than Christs Therefore if we be affected with the mercy of our Redemption we will devote our selves and our all to him and use our all for him Our whole lives will be imployed for him and all our actions will be but the effects of inward love streaming forth in thankfulness to God So Paul here being in the bonds of love and under lively apprehensions of this infinite love of Christ utterly renounced himself to dedicate himself wholly to the service of God and his Church And surely if we are thus affected we will be like minded perfectly consecrating to him our life and strength 2. What influence it hath upon our duties and actions 1. Love is an ingenuous and thankful grace that 's thinking of a recompence or a return to God or paying him in kind love for love The reasonableness of this will appear by what it done between man and man We expect to be loved by those whom we love if they have any thing of good nature left in them The most hard-hearted men are melted and wrought upon by kindness Saul wept when David spared him when he had him in his power and shall God not only spare us but Christ come and mâ—â—e a plaster of his own blood to cure us and heal us and shall we have no sense of the Lords kindness Usually we are taken more with what men suffer for us than with what they do for us and shall Christ do and suffer such great things and we be no way affected 〈…〉 men plead one with another Consider the words of Jehu to Jonadab the Son of Râ—chab 2 Kings 10.15 Is thy heart right as my heart is with thy heart Dost thou in truth affect me as I do thee And Paul to the Corinthians 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged ye are not straitned in us but ye are streightened in your own bowels Now for a recompence in the same be ye also inlarged That is my kindness and affection is great my whole Soul is open to you and at your service It would be a just return if you would be back again as kind and affectionate towards me as I have been to you And again when we are not loved by those whom we love we use to expostulate it with them as the same Paul to the Corinthians 2 Cor. 12.15 I will very gladly spend my self and be spent for you though the more abundantly I love you the less I am beloved of you Or as Joab to David 2 Chron. 19.6 Thou lovest thine enemies and hatest thy friends Men think they reason well when they plead thus for they presume it of love that it will be ingenuous and make suitable returns Well then the like we may with better reason expect from all those who have a due sense of their Redeemers love that they will return affection for affection And accordingly honour and serve him who dyed for them Gods love hath more worth and merit in it than mans No mans love is carryed on in such an astonishing way nor with such condescension God had no reason to love us at so dear a rate But we have all the reason in the World to love God and serve him Therefore if he hath prevented us with his love the thankful Soul will think of a return and recompense such as Creatures can make to God Gods love of bounty will be required by a love of duty on our part 2. Love is a principle that will manifest and shew its self Of all affections it can least be concealed 'T is a fire that will not be hidden Men can concoct their malice and hide their hatred but they cannot hide their love It will break out and express its self to the party loved by the effects and Testimony of due respects Pro. 25.5 Open rebuke is better than secret love When a man beareth another good will but doth nothing for him how shall he know that he loveth him Can a man love God and do nothing for him No it must shew its self by some over act love suffereth a kind of imperfection till it be discovered tiâ—l it break out into its proper fruits 1 John 2.5 He that keepeth his word in him is the love of God perfected As lust is perfected when it
to us is very comfortable Things that do most concern us do most affect us as a man is more pleased with legacies bequeathed to him by name then left indefinitely to those who can make friends if I can discern my name in Gods Testament it is unquestionably more satisfactory and more ingaging than when with much ado I must make out my Title and enter my self an heir Eph. 1.13 After that we heard the word of truth the Gospel of your Salvation It is not sufficient to know that the Gospel is a Doctrine of salvation in general or to others only but every one should labour by a due application of the promises of the Gospel unto themselves to find it a Doctrine of salvatâ—on unto themselves Salvation by Christ is a benefit which we need as much as others and therefore should give all diligence to understand our part and interest in it Gods love to us is the great reason of our love to God ours a reflection the more direct the beam the stronger the reflection T is the quickening Motive to the Spiritual life Gal. 2.20 Certainly they are much to blame who can so contentedly sit down with the want thereof so they may be well in the world If God will love them with a common love so as they may live in Peace and Credit and Mirth and Wealth among men Our joy comfort and peace much dependeth on the sense of our particular interest Luke 1. 46. My Soul doth rejoice in God my Saviour And Rom. 5.11 We rejoyce in God as those that have received the atonement 'T is uncomfortable to live in doubts and fears or else to live by Guess and uncertain conjectures Well then if we would maintain the joy of faith the vigour of holiness we should get our interest more clear 2. T is not absolutely necessary Because love is the fruit of faith not of assurance only Gal. 5.6 Faith working by love Love is not so grown indeed where there are fears and doubts of our condition 1 John 4. â—8 He that feareth is not made perfect in love Yet a love he hath to God If love did wholly depend upon an actual perswasion of Gods special love to us it could never be rooted and grounded for this actual persuasion is an uncertain thing often interrupted by the failings of Gods Children and Spiritual desertions and frequent Temptations we do not sail to Heaven with a like tide of comforts Our evidences are many times dark doubtful and litigious but the grounds of faith are always clear fixed and stable And therefore the serious Christian may make a shift to love Christ though he doth not know that he loveth him with a special love so as to be absolutely assured of it he is not so necessarily a Comforter as a Sanctifier And though he doth not fill us with joy yet he may work a strong earnest love in our hearts which is as much seen in unutterable groans as in unspeakable joys Love is one of our greatest evidences and therefore goeth before assurance rather than followeth after it And assurance is rather the fruit of love than love of assurance See John 14.21 23. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our â—bode with him 'T is because we love God so little that we want the fruits of his manifested love So that you must not cease to love God before you are assured of his love to you But you must love him sincerely and strongly and then you will know God loveth you In the love of benevolence God beginneth but as to complacency the object must be qualifyed We must have a good measure of grace before we can so clearly discern it as to be certain of it 3. There are many considerations which are proper to our state every one of us have cause enough to love God if we have but hearts to love him Not only as he created us out of nothing but as he redeemed us by Christ Cannot I bless God for Christ without reflection on my own particular benefit His general love in sending a Saviour for mankind John 3.16 God so loved the World that he sent his only begotten Son into the World that whosoever believed in him should not perish but have everlasting life As they reasoned Luke 7.5 He loved our Nation and hath built us a Synagogue Few did injoy the benefit of it but 't was love to the Nation of the Jews So his Philanthropy his man-kindness should put that home upon us that there is a sufficient foundation for the truth of this Proposition that whosoever believeth shall be saved That Christ is an all-sufficient Saviour to deliver me from wrath and to bring me to everlasting life that such a doctrine is published in our borders wherein God declareth his pleasure that he is willing all men should be saved and come to the knowledge of the truth 1 Tim. 2.3 That the door is wide enough if you will get in and if you have no interest you may have an interest We must not think that general grace is no grace The life of Christianity lyeth in the consideration of these things In the free offers of grace all have alike favour and none have cause to murmur but all to give thanks All that God looketh for is a thankful acceptance of the grace made for us in Christ surely when we think of Gods goodness and kind-heartedness to miserable and unworthy sinners and do often and seriously think what he is in himself and what he is to you what he hath done for you and what he will more do for you if you will but consent and accept of his grace Such serious thoughts cannot but warm your hearts and through the Lords blessing awaken in you a great love to God In short the love of God shed abroad in the Gospel is the great and powerful object that must be meditated upon And the love of God shed abroad in your hearts the most effectual means to keep these objects close to the heart And then doubts will vanish 4. The mercies of daily providence declare much of the goodness of God to you and to make him more amiable Christians are much wanting to themselves and to their duty to God when they do not increase their sense of Gods goodness by their ordinary comforts Deut. 30 20. Thou shalt love him for he is thy life and the length of thy days 1 Tim. 6.17 18. 'T is the living God who giveth us richly to injoy all things in this present World And Psa. 68.19 The God of our Salvation who daily loadeth us with his benefits Every days and hours experience should indear God to us 'T is his Sun that shineth
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
New Creation there is a perfection of parts though not of degrees for a defect of parts cannot be supplied by an after-growth a new creature is made all new there is an universality in the change God worketh not his work by halves no man had ever his heart half new and half oâ—d no though his work be not perfect yet 't is growing to its perfection if any one corrupâ—ion remain unmortified or unbroken or allowed in the Soul it keepeth afoot the Devils interest and will in time spoil all the good qualities we have 3. No change amounteth to the new creature but what introduceth the life of God and likeness to God 1. Where the New Creation obtaineth there is life â—alled sometimes the life of God Eph. 4.18 because it came from God and â—endeth to him Sometimes spiritual life Gal. 5.25 And 1 Pet. 4.6 because the Spirit is the author of this change Sometimes a Scriptural life because the word of God is the rule and food of it Phil 2.16 Holding forth the word of life Sometimes an Heavenly life because of its end and tendency Phil 3.20 But our conversation is in Heaven But call it what you will a life there is the Soul that was dead in sin becometh alive to God yea the Spirit its self becometh a principle of life in us so that they are really alive to God and dead to sin and the World Now would you know whether a man be alive or dead Observe him in his desires and endeavours after God and there you shall see by his actions and earnestness that he is alive But if you would try whether a carnal man be alive or dead you must see by his desires and endeavours after the flesh that he is alive for by any that he hath after God you cannot see it Sense motion and affection are the fruits of life stirrings and activity and sensible feelings are uncertain things to Judge by but the scope tendency and drift of our endeavours will more certainly discover it He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things but the bent drift and stream of his life and love doth carry his love another way 2. Where the new creation obtaineth there is likeness and to be new creatures is to be made like God or to have the Soul renewed to Gods Image 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory Christ is formed in you Gal. 4.19 Made partakers of the Divine nature 2 Pet. 1.4 'T is for the honour of Christ that his people should bear his Image and Superscription that he should do as much for the renovation of the Soul and the restitution of Gods image as Adam did for the deformation of the Soul and the forfeiture of it Therefore in the New Creation his great work is to make us holy as God is Holy the Spirit is sent by him from the Father to stamp Gods Image upon the heirs of promise whereby they are sealed and marked out for Gods peculiar ones they are sanctified cleansed and made more like God and Christ and are in the World such as he was in the World Nothing under Heaven so like God as an holy Soul 4. This new state of life and likeness to God is fitly called a new creature Partly to shew that 't is Gods work for he only can create and therefore in Scripture always ascribed to him Eph. 2.10 We are his workmanship in Christ Jesus created unto good works So Eph. 4.24 Put on the new man which is created after God So Jam. 1.18 He hath begotten us by the word of truth that we should be a kind of firstâ—fruits among his creatures We are so far dead in trespasses and sins that only an Almighty Creating Power is requisite to work this change in us nothing less will serve the turn And partly because this change thus wrought in us doth reach the whole man the Soul and all the faculties thereof the body and all the members thereof are also renewed and changed 1 Thes. 5.23 I pray God sanctify your whole Body Spirit and Soul A man hath a new Judgment esteeming all things as they tend to promote Gods glory and our eternal happiness A New Will and Affections inclining to and desiring all things to this end that we may please glorify and enjoy God And the Body is more ready to be imployed to a gracious use and purpose there is a change wrought in our whole man and the inclination and bent of our lives is turned another way so that the good we once hated we now love and the sin that we loved we now hate the duty that was tedious is now delightful 2. How are we united to Christ If a man be in Christ 't is said in the Text. In the Scripture Christ is sometimes said to be in us Col. 1.27 Christ in you the hope of glory Sometimes we are said to be in him as here as he is also said to live in us and we in him Gal. 2.20 Being in Christ noteth our union with him and interest in him Now a man is united to Christ two ways 1. Externally 2. Internally 1. Externally by Baptism and Profession John 15.2 Every branch in me that beareth not fruit he taketh away These branches are in him only by external covenanting and professing relation to him and visible Communion with him in the Ordinances 2. Internally when we are ingrafted into the mystical body of Christ by his Spirit and have the real effect of our Baptism and Profession 1 Cor. 12.13 By one Spirit we are all Baptized into one Body These two unions may be resembled by the Ivy that adhereth to the Oak and the branches of the Oak it self which live in their root the Ivy hath a kind of life from the Oak by external adhesion but bringeth forth fruit of its own The branches grow out of the root and bear fruit proper to the tree All that are in Christ by external adhesion are bound de jure to be new creatures but those that are in Christ by mystical Implantation not only ought to be but are new Creatures 3. How the new Creaion floweth from our Vnion with Christ. 1. They that are ingrafted into Christ are made partakers of his Spirit And therefore by that Spirit they are renewed and have another nature put into them 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 shed on us abundantly through Jesus Christ our Saviour Are fitted to live a new life 'T is not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man if one had power to put the Spirit of man into a bruit beast that bruit beast would discourse ratitionally All that are
and obedience as if delivered by Christ himself in person Otherwise he would not have mentioned that respect without detestation Acts 14.14 The Apostles rent their Cloaths when they would have given them Divine Honour Well then attention credit and obedience is due to their Message 2. The value and authority of this office They sustain the person of God and supply the place of Christ upon Earth As though God did beseech you by us and in Christs stead This is added to bespeak credit and respect to their Message 1. Credit Salvation is a weighty thing and we had need be upon sure grounds and not only have mans Word but Gods for it Mans Word breedeth but humane credulity and that 's a cold thing 'T is faith actuateth and enliveneth our notions and opinions in religion and maketh them operative 1 Thes. 2.13 The Word of God which ye heard of us ye received it not as the Word of men but as it is in truth the Word of God which effectually worketh also in you that believe The Apostles word as it concerned them was evidenced to be of God Partly by the evidence of the Doctrine its self which had Gods impress and stamp upon it and to minds unprejudiced did commend its self to their Consciences 2 Cor. 4 2 3 4. And partly by the power and presence of God with them Acts 5.31 32. And 1 Cor. 2.4 5. Per modum efficientis causae per modum argumenti enlightening the mind perswading the heart outwardly by miracles inwardly by the operation of the Holy-Ghost The objective Testimony was made up of both The internal sanctifying work and the external confirmation by miracles For 't is said 2 Cor. 3.3 They were the Epistle of Christ prepared by their Ministry written not with Ink but the Spirit of the living God He writeth the Law upon the heart Heb. 8.10 And Jer. 31.33 As it was the Ministration of the Spirit and carryed a sanctifying vertue along with it that their faith might be grounded upon the authority of God opening their heart to receive the Word Acts 16.14 Now the ordinary Ministers the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets and Apostles Isa. 8.20 To the Law and to the Testimony if they speak not according to this word there is no light in them That 's the standard and measure by which all Doctrines must be tryed to prevent the obtrusions of errour Well then though other Doctrine be brought to us by men yet our Faith standeth not in the wisdom of men but in the power of God It must be resolved into a Divine Testimony Though men bring it yet God is the Author what the Embassadour saith the King saith if he be true to his Commission And therefore this word of reconciliation must be received as the Word of God When you come to an Ordinance the awe of God must be upon your hearts Acts 10.33 We are all here beforâ— thee to hear all things commanded thee of God 2. Respect They speak in God's Name and in God's stead as if God were beseeching and Christ calling upon you Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 'T is Christ maketh the request for your hearts The Father sent him and he us 'T is a wonder that after so much evidence of the Christian Faith and the World hath had such sufficient Tryal of its Goodness Efficacy and Power any should suspect the voice of God speaking in the Scriptures But 't is a greater wonder that believing the Scriptures to be the Voice of God and the Testimony of God we should so slight it and carry our selves so neglectfully in a business of such Importance as if either we suspected what we profess to believe or the hatred and love of God were such inconsiderable things that we did not much consider the one nor the other If an Oracle from Heaven should warn you of danger bid you seek the Peace of God or you are undone for ever would not you seriously address your selves to this business God doth by us beseech you we in Christs stead pray you to be reconciled 'T is God's Word that we hear and God's Message that is sent to you As Peter prescribeth Ministers to speak as the Oracles of God 1 Pet. 4.11 so you must hear as the Word of God ought to be heard with reverence and attention and serious regard as if God and Christ himself had spoken to you to press you to it This Word which you hear slightly as it is the Testimony of God to you so one day it will be the Testimony of God against you This Word shall judge you John 12.48 It doth not fall to the ground but will be producâ—d as a Witness against your negligence and carelesness 3. The Manner Here is beseeching and praying in and by this Ministry which God hath instituted God cometh down from the Throne of his Soveraingty and speaketh Supplications We must treat with men after the manner of Christ when he was here upon Earth calling Sinners to Repentance with all the affectionate importunity imaginable 1. With Love and Sweetness The manner must suit with the matter We have an Authority to Exhort yet in regard of the rich grace we offer we must beseech and intreat with all gentleness and importunity Paul in a like case doth the like elsewhere Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Church Power and Civil Power differ much They go altogether by way of Injunction and Command We must beseech They compel we must persuade The Power of Christ's Embassadors is a Ministry not a Domination We are to deal with the Will and the Affections of Men which may be moved and inclined but not constrained Again there is a difference between the Law and the Gospel the Law doth not beseech but only command and threaten You shall have no other Gods before me Thou shalt not make to thy self any graven Image c. But we as in Christs stead pray you to be reconciled The Law is peremptory I am the Lord. The Gospel wooeth before it winneth and reasoneth with us The Gospel being a Charter of God's Love we must use a dispensation suitable invite men to God in a loving sweet way And surely if men despise God's still Voice their condemnation will be very just When Nabal slighted David's kind Message he marches against him in fury 1 Sam. 25.13 14. to cut off all that belonged to him It we despise the 〈◊〉 Voice we must expect the Whirlwind I stretched out my hands and no man regarded Prov. 1.24 I will laugh at their calamity How can we expect that God should hear our prayers if we be deaf to his requests and when we in his stead pray you to be reconciled and still you refuse to hear 2. Meekness and Patience Praying and
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life that which our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
the Vessel keepeth its course tho they move a contrary way or as in Clocks tho some Wheels move one way and some another yet all tend to make the Clock go 5. Observe In the Church are wicked Men who may finally miscarry nay Men eminent for a while in the Church yet afterwards prove dreadful Apostates There was a Cham in the Ark a Judas among the Apostles The visible Church never wanteth a mixture there is no possibility to eschew it Partly because they may be useful as to external Employment and Service God hath an use for wicked Men as a dead Post to support a living Tree They may have Gifts for the Benefit of the Body Wicked Men may supply the place of an Officer as Judas was an Apostle A wooden Leg may be a Stay to the Body tho it be not a true Member Mat. 7.22 23. Many shall say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful Works And then will I profess unto them I never knew you depart from me ye that work Iniquity Christ will disclaim them as here he doth A Torch giveth never the less Light tho carried by a Blackamore nor is the Gospel less efficacious because managed by carnal Instruments Partly because God hath reserved a perfect Discrimination till the last Day left the Wheat should be pulled up with the Tares He knew Men were envious and censorioâ—s therefore till Sins be open he doth not allow us to judg Partly to shew us his Patience to the worst of Men. Judas was continued among the Apostles Christ knew him when he was a Thief as well as when he was a Traytor before he discovered the Traytor he bore with the Thief tho a Son of Perdition he doth not deny him the Means Vse 1. Do not rest in outward Privileges Say What am I It is a Privilege to be a Member of the Church David accounted it so to be a Door-keeper in the House of God Psal. 84.10 A Man may be an Apostle of great Authority but there is a more excellent way that is Grace Outward Advantages without special Grace will not serve the turn Judas was under Christ's own Instruction Vse 2. Look to your Grounds and Motives upon which you take up the Profession of the Name of Christ. A sound Beginning will have an happy Ending but if it be only upon carnal Reasons sometime or other you will fall off and all will end in shame and horror Vse 3. When Scandals arise the whole Body is not to be condemned for the Miscarriages of some Members As the Beauty of a Street is not to be reckoned by the Sink and Kennel nor the sound Grapes by the rotten ones We are not to condemn Religion and Religious Persons tho some among them prove scandalous We are not to think the worse of Christ and his Apostles because a Judas was in their Company In the Floor there is Chaff as well as Wheat in the Field there are Tares as well as Corn in the Draw-Net there are bad Fish as well as good Mat. 18.7 Wo unto the World because of Offences for it must needs be that Offences come but wo to that Man by whom the Offence cometh Such is the Enmity of Man to Good that he is glad to have occasion to blemish the Truth Are there not many that are sincere and walk unblameably And doth not thy Heart tell thee thou hast no reason to speak against them Religion it self condemneth such ways Vse 4. Hearken unto this you that commit Sin with Jollity and Security you can eat and drink and rise up to play O take heed lest at length thou criest out O I have sinned I have damned my Soul I have betrayed Christ Judas came at length to this I have sinned in that I have betrayed innocent Blood Mat. 27.4 Some are fet up as Beacons to warn others that by their dear Cost we may learn to beware We are whipped on their Backs as some Malefactors their Bodies are not buried but their Quarters are set up upon Gates of Cities and Places of great resort for a Warning to others Vt qui vivi noluerunt prodesse eorum morte Republicae utatur saith Seneca As Lot's Wife was turned into a Pillar of Salt to season after-Ages It is the property of God's Children still to edify themselves by what they see in others be it good or evil The Lord grant both you and I may tremble at this Instance to stir up Watchfulness for our own Safety that we may not fall into like Offences We have to do with a just and an holy God Thin Exhalations turn into great Clouds and Storms Thirdly The next Circumstance is an Appeal to Scripture That the Scriptures might be fulfilled Why doth Christ make this Appeal Partly to avoid the Scandal as if Christ could not discern an Hypocrite Partly to draw their Minds from the Treason of Judas and the Malice of the Jews to the Counsel of God revealed in the Scriptures Partly to shew the certain Accomplishment of whatever is foretold by the Holy-Ghost I shall prosecute these two last Reasons and thence take two Observations 1. Observe In the whole Passion of Christ nothing fell out by chance He was not betrayed by chance it was a Circumstance that fell under the Ordination of God It is notable that the same Word is used of Judas Mat. 26.15 What will ye give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will deliver him unto you Of the Jews John 18.30 If he were not a Malefactor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we would not have delivered him to thee Of Pilate Mat. 27.26 When he had scourged Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he delivered him up to be crucified And of God Rom. 8.32 Who spared not his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but gave him up to the Death for us all But there are express places of Scripture Acts 2.24 He being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel and Fore-knowledg of God We must look not to Instruments but to God's hand The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have reference to a Prince giving Royal Gifts he gave us this precious Gift out of his Treasury Or to a Judg who delivereth a Malefactor into the hands of the Executioner Christ died not only as a Martyr but as a Surety here lieth all the hopes of our Salvation So Acts 4.28 For to do whatsoever thy Hand and thy Counsel determined before to be done God decreed it and God over-ruled it This is in part the meaning 2. Observe To shew the Truth of whatever is foretold in Scripture Scriptures must be fulfilled whatever Inconveniencies fall out See how tender God is of his Word 1. He valueth it above all his Works John 10.35 The Scriptures cannot be broken Luke 21.33 Heaven and Earth shall pass away but my Words shall not pass away God