that followed Christ in his Life-time for the Loaves Joh. 6.26 when Honours and Conveniences and Interests look that way But to own him then when the Powers of the World the Heads and Rulers of the Church are against him when the Stone is refused by the Builders this is Praise-worthy Now the Reasons are two It is a sign God hath a great Love to them and it is a sign of their great Love to God of his choice and their sincerity There are two things hinder us from the sight of Truth Prejudices and Interests now it is a sign of the special Direction of God's Spirit when we can overlook Prejudices and it is a sign of our unfeigned Zeal when we can deny Interests 1. It is an Argument of God's Love to us This looketh like Election Mat. 24.24 If it were possible they shall deceive the very Elect. There are some Favorites whom God taketh into his special Care that he may shew them his Counsel and lead them into all Truth In Times when Error is so countenanced and appeareth with a plausible Face it is a matter of great skill to find out the Truth There are some choice Ones to whom God manifests himself when others are left to perish in their own ways So it is said Psal. 25.14 The Secret of the Lord is with them that fear him By the â—â—cret of the Lord is not meant the Counsels of his Providence they are revealed but to a few to the Prophets this is a Promise common to all that fear him therefore by it is intended the Counsels of the Word those that are his Favourites that lie in his Bosom they shall know his Secrets as the Disciples when they would know any thing of Christ pointed to the Disciple whom Jesus loved John 13.23 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved Simon Peter therefore beckoned to him that he should ask who it should be of whom he spake 2. It is an Argument of our Sincerity to own God in Times of publick Contest when it is dangerous to own him There are some times when God crieth Who is on my side Exod. 32.26 when he calleth upon us to manifest our selves and Providence calleth for a Publick Acknowledgment Errors by God's Permission are sent into the World to try us The Lord trieth you to see if you will be led by every Fancy and swim with the Stream Many times the Delusion is very strong that our Trial may be the greater so 1 Cor. 11.19 There must be Heresies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved may be made manifest among you Winds are let loose to try who are Chaff who are solid Grain especially an Error backed with Power as when the Tree is shaken rotten Apples fall down such Times discover Hypocrites Prov. 26.26 Whose Hatred is covered by Deceit his Wickedness shall be shewed before the whole Congregation But now it is a great Argument of Sincerity to own the Truth when the Error is so plausible and the Inconvenience is great 1 Kings 19.10 I have been very jealous for the Lord God of Hosts because the Children of Israel have forsaken thy Covenant thrown down thine Altars and slain thy Prophets with the Sword and I even I only am left and they seek my Life to take it away When we are left alone to Contest that is a great trial Vse 1. Information 1. That true Zeal is not seen so much in fighting with antiquated Errors as in being established in the present Truth 2 Pet. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The present Truth of that Age was to acknowledg Christ to be the Messiah When Truths are upon the Stage then to give our Testimony to them this is to be God's Witnesses To declaim against the Errors of former Ages is but a safe and wary Zeal The Jews that opposed Christ yet pleaded for the Prophets slain by their Fathers Corah Dathan and Abiram were as hateful to them as Judas to us but they had no Eyes to see for the present Christ taxeth the Hypocrisy of them that maligned the living Prophets and garnished the Tombs of the Dead Mat. 23.29 It is no thank to own Christ in the Day of his Exaltation as when he is opposed and slighted Old Truths are only opposed by Natural Prejudices but present Truths by carnal Interests 2. That it is a great Folly in them that will profess nothing till the World be agreed Laziuess is apt to pretend want of Certainty This is the old Prejudice Chrysostome bringeth in an Heathen disputing I would fain become a Christian but there are so many Divisions among you that I know not what to chuse Men are loth to put themselves to the trouble of Prayer and search and would have all fitted to their Hands and therefore till all be agreed keep themselves in a wary reservation Should a Traveller stand still because he meeteth with many Ways Jer. 6.16 Thus saith the Lord Stand ye in the way and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Or should a Man that is sick refuse Physick till all Physicians be of one Mind It is your Duty to search and it is praise-worthy to own Christ in Times of Contest 3. It informeth us that a Multitude is no excuse because all went that way We should own Christ tho the World know him not tho it hate him tho it persecute him We should have an Eagle-Eye The old World was not spared for the Multitude there were but eight Persons of another Judgment We often presume that many Eyes see more than one and so spare the labour of Examination but one Man that hath the use of his Eyes seeth more than a thousand blind Men and often-times it falleth out that a few find the true way Mat. 7.14 Strait is the Gâ—â—e and narrow is the Way that leadeth unto Life and few there be that find it Therefore it is brutish to follow the Track We should examine because mostly the World is out and the Maltitude followeth that which is Evil nay it is rather a ground of suspicion the most are not the best Vse 2. It presseth us to be more earnest to get a clear and satisfactory Knowledg in the Controversies of the Age in the Truths that are now upon the Stage To that end 1. Desire the direction of Christ and consult with him As the Woman of Samaria John 4.20 Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship Whether Zion or Geâ—â—zâ—m Present it often to Christ. Prayer is the best way to get Satisfaction and our Doubts are best solved by consulting with the Oracle You can have no certain Light from Men without his Illumination 2. Search and prove all things 1 Thess. 5.21 Prove all things hold fast that which is good We should stand in
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
God and partly with the Creature neither loosed nor unloosed but between both can never be sound and upright Jam. 1.8 A double-minded man is unstable in all his wayes A man must purge himself from Lusts before he be a Vessel fit for Gods use 2 Tim. 2.20 There is some delight in lawful or unlawful things that lyeth between us and Christ and is so near and dear to us as to draw away the Heart at least in part that the heavenly Plantation cannot thrive and prosper in our Souls Luke 8.14 There is some unmortified root of bitterness Jer. 4.3 4. Sow not among thorns plow up the fallow ground Till God be our scope Religion can never be our work If the pleasing enjoying or glorifying him were more sincerely intended other things would come on with more ease and success as the Water floweth of its own accord if the Pipe be not leaky If the Honour of Christ his Glory Will and Command lye nearest and closest the Heart then sin would be more loathed than any other thing more feared more avoided and we would follow our work more heartily We are enlivened in the Means by an unfeigned regarding of the End our carelesness cometh from this that God is only minded as a matter by the by The End and Means alwayes go together If any thing be prized more than God or equal with him or apart from him a little Grace and Godliness will serve the turn If God were intirely our End we would be mainly for him and most industrious to approve our selves to him if it be not so something there is that causeth that neglect that must be found out something that cloggeth thy heart and detaineth thee from this effectual pursuit some lust the gratifying of which is the delight and pleasure which contents us and therefore are we cold and sleight in Religion 4. Vnbelief For faith doth enliven all our Notions of God and Christ and Heaven and the day of Judgement and maketh them effectual and powerful The Apostle telleth us Heb. 11.1 That Faith is the substance of things hoped for the evidence of things not seen It puts a presence into things and so affects us as if the things believed were before our eyes Otherwise a man cannot see things at a distance 2 Pet. 1.9 Christ and Eternity are afar off Hence to an Unbeliever they seem little and therefore 't is not made a business of the greatest weight or Importance to seek after them At the day of Judgment how will wicked men stamp and tear their hair when matters of Faith become matters of Sense that they minded them no more Oh! if I had known this I should never have dreamed out my time as I have done saith the convinced Wretch but made a more serious business of my preparation If the day of Judgment be too far off let us lay the Scene a little nearer Suppose one of the damned Souls now in torments that feeleth that which he would never believe thus crying out Oh! had I thought my Lazy desires and good meanings would have done me no more good that my sloathfulness would have ended so sadly I would rather have wept out my Eyes and have filled the World with sorrowful Complaints I would have bereaved my self of sleep by Night and refused my Bread by Day rather than to have wanted time to have thought of God and the great Affairs of my Soul If our Faith be so short-sighted that we cannot look as far as the Region of darkness time may come in this World that we shall wish we had done more for God and our precious and immortal Souls First or last we bear witness to this Truth when the neglected Soul cometh to be separated from the pampered Flesh or over-prized body If we would learn to shut the Eye of Sense and open the Eye of Faith we might see it now 2 Vse Is to press you to get Oyl in your Vessels to be rooted and grounded in Faith settled in Love Hope Zeal Temperance and perfect what is lacking to every grace That you may be sensible what I exhort you to I shall give you the summe of it by degrees 1. Do not meerly affect the reputation of Good People and rest there As the Lord saith of the Church of Sardis Rev. 3.1 Thou hast a Name that thou livest and art dead Do not rest in this that you have a Name to live God judgeth not as man judgeth Man judgeth according to outward appearance but God judgeth according to the reality of the thing Many have the Name without the Thing Isa. 48.2 For they call themselves of the holy City and stay themselves upon the God of Israel That is they get themselves a Name to be his People but they have not the Thing its self On the other side we read of some that are Israelites indeed John 1.47 Some are only so in the shew and outside and some are Disciples indeed Joh. 8.31 so in reality others are so in pretence only There is no true ground of solid Comfort but in this in being real Disciples so Joh. 8.37 we read of some that were free indeed The Jews had the Name of free men but were not free indeed stood upon their Liberty they were in bondage to no man Some are Religious indeed humble indeed fear God indeed when a man hath gotten the Thing he may referre himself to God for the Name 2. Do not rest in a common work of Grace Look as in the Beasts there is some little tincture of Reason so in Temporaries there is something that looks like saving Grace but is not something that resembles it and looketh most like it yet 't is but the shadow of Grace not true Grace it self Historical Faith is the shadow of true saving Faith There are some outward Lineaments of Repentance in Ahabs Humiliation and Judas his Compunction of spiritual Affection in Herod's delight in John and the stony ground received the Word with joy And some shew of Reformation there was in those that escaped the pollutions of the world Therefore if you rest here without a powerfull and inward affecting of the whole Heart you may come short of glory The Grace of Temporaries is good in its kind but must not be rested in 'T is good in its kind 't is like priming the Post to make it receptive of other colours 't is an inchoate imperfect thing They are affected almost with the same feeling the Godly are come very near How nice a point is that wherein the Temporary and the real Christian differ Both pray with sorrow hear with joy perform duties with some enlargement and sweetness Simili fere sensu afficiuntur Yet as two Hills may seem very near at the top when their bottoms are far distant one from another so these Operations may seem near together when in the bottom and root they much differ These motions argue Gods Spirit working on them not dwelling in them actuated they are
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
be renounced or we are for ever miserable and why not now Sin will be as sweet hereafter as now it is and Salvation dispensed upon the same terms You cannot be saved hereafter with less adoe or bring down Christ or Heaven to a lower rate If this be a reason it will ever be as a reason against Christ and Religion because you are loath to part with this or that pleasing lust and so it will never be 3. The Suspicion that is upon a late Repentance 'T is seldome sound and therefore alwayes questionable That is no true Repentance which ariseth meerly from horrour and the sense of Hell This sensible work that men have upon them may be but the beginning of everlasting despair All men seek the Lord at length but the wise seek him in time This was the great difference between the wise and foolish Virgins one sought him in time the other out of time They would covet his favour at last Upon a Death-bed the most prophane would have God for their portion When they can sin no more and enjoy the World no longer then they cry and howl for mercy and comfort and a little well grounded hope of Heaven or eternal life But who can tell whether this sensible work that is upon them be not meerly an act of self-love and the fruit of those natural desires which all the Creatures have after their own happiness or a meer retreat others have when they can hold the World no longer We cannot say this Repentance is true nor affirm the contrary that 't is false but 't is doubtful There is but that one instance of the Thief on the Cross that truly repented when he came to die The Scriptures contain an History of four thousand years or thereabouts and yet all that while we have but this one instance of a true Repentance just at death and in that Instance there is an extraordinary Conjunction of Circumstances which cannot reasonably be expected again Christ was now at his right hand in the height of his love drawing sinners to God Never such a season as then and 't is more than probable he had never a call before then Well then let us put this necessary work of Preparation for God out of doubt betimes yea let the Children of God if they have not yet prevailed against such a Lust or lived in the neglect of such a Duty could not bring their hearts to it hitherto make speed left they be surprized and this defect in their preparation make their death uncomfortable A good Christian is alwayes converting yet not fully converted The first work is often gone over and he is still getting nearer to God by a more affectionate compliance with his whole will Doct. 2. That those that are finally refused by the Lord may yet have a desire of the Ioyes of Heaven 1. Consider them in this VVorld and in the VVorld to come These two respects are different For though Self-love be the common cause of their desiring Heaven both now and then yet there is a difference 'T is more commendable to desire it now than to desire it then though neither be an argument of any gracious Constitution of Soul 'T is more commendable to desire it now when 't is a matter of Faith to believe the World to come than when 't is a matter of Sense as when all Shadows are chased away then 't is no hard matter to convince men of things that lye within the Veil that is of the truth and worth of Heavenly things And yet if they should be convinced of this we cannot say they are gracious however they are better than meer Infidels for carnal men may desire a share in the state of the Blessed as Numb 23.10 Oh that I might die the death of the Righteous Balaam had his wishes And those that did not like Christs Doctrine but departed from him said Joh. 6.34 Lord evermore give us of this bread of life They would fain be happy When this happiness was represented unto them it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged 2. There is a difference in the End and Vse of this desire of Happiness Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace as a Spinster leaveth a lock of Wooll to fasten the next thread as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts and as Job's Messengers I alone am escaped to tell thee There are these Inclinations to happiness that are escaped out of the ruines of the Fall God by our self-love would draw us to love himself Man will not be dealt with else It leaveth men capable of Heaven the Doctrine of Life represented to them they are without excuse if they refuse it This is the use of it now but then when we are in termino it hath another use This love of their own happiness and desire to be saved serveth for this very use to make them sensible of their loss the grief of their Condemnation and lost estate is encreased thereby Now this is little thought of by carnal men because they have Oblectamenta sensus the entertainments of sense to divert their minds but when separate and set apart from all these then if they have no other punishment this is enough Surely their understanding remaineth having nothing to comfort them and allay the bitter sense of their loss But now let us see 1. How far carnal and unregenerate men desire Happiness 2. Why this is so little improved and they make so little use of it First How far a carnal and unregenerate man may desire Happiness 1. They may desire good confuse non indefinitè Happiness in the General but this desire cometh under no deliberation and choice The happiness that is offered by Christ or that Life and Immortality that he bringeth to light cometh under another consideration Good Good is the cry of the World Certainly no man would be miserable but all would be happy and live at ease Christians Pagans all good men bad men they that seldome agree in any thing do all agree in this they would have good To ask men whether they would be happy or no is to ask men whether they love themselves yea or no. 2. They would not only have good in the General but some eternal good And because this is not so evident by nature they grope and feel about for it Act. 17.26 There is an unsatisfiedness in present things and therefore they are scrambling and feeling about for some better thing As Solomon tryed all experiments so do men go about seeking for good Eccl. 7.29 Since we lost the streight line of Gods direction we seek it sometimes in one thing sometimes in another and Christ saith Mat. 13.45 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls And when he had found one pearl of good price he went
God hath in us God hath not only an interest in us but a dominion over us which an Inferiour cannot have over a Superiour so that we are Gods more fully than he can be ours Now a trust accepted and broken afterwards involveth us in the greater Crime I am Gods and will be Gods and would I could do more for his glory as a Christian in general as a Husband or Wife or Father or Child or Servant I will more honour God in my place 4. The Fruit Comfort and Excellency of the thing trusted is most seen in the use 'T is true of all sorts of Talents take the lowest outward subservient helps Wealth Power and Honour A man doth not see the comfort and use of Wealth so much in any thing as when he doth imploy it for God If he hoard it up he hath it only for shew if he layeth it out to cloath his back or to feed his belly he doth but make himself a more honourable sort of bruit Beast all the while he is sowing to the flesh or Sacrificing to his God the Belly or offering up a Meat-offering or a Drink-offering to Appetite But how sweet is it when we have opportunities of doing more for God! then he seeth the use of Wealth indeed it giveth him advantages of service and a more diffusive Charity Ordinances the worth of them is most known in the use and improvement not when we resort to them out of custom and fashions sake but use them as means to do our Souls good So for Gifts as Wells are the sweeter for draining so gifts are improved by using So Graces of the Spirit Gods most precious gifts should not lye idle 2 Cor. 6.1 We beseech you receive not the Grace of God in vain In short you do not taste the true sweetness of Wealth when gorgeously attired your Tables plentifully furnished and you glut your selves with all manner of fleshly delights but in feeding the hungry cloathing the naked that satisfieth the Mind and Conscience of them that do it as you do not reap the increase of Corn by scattering it in the Sand but casting it into a fruitful Soil VSE 1. To press us to this Negotiation For if these things be so we should all rouze up our selves and say What honour hath God by my Wealth my Parts my Honour and greatness my Place and Office what protection to his cause what Relief and Comfort to his People 1. Consider 'T is our business in the World Now every one should ask for what end he was born and continued in the World so long Our Lord Jesus Joh. 18.37 saith To this end was I born and for this cause came I into the World that I should bear witness unto the truth Every one is sent into the world for some end for surely God would not make a Creature in vain We did not come into the VVorld meerly to fill up the number of things as Stones and Rubbish nor to grow in bulk and stature as the Plants nor to enjoy pleasure without remorse as the Beasts God would never then have given us those higher faculties of Reason and Conscience For what end did I come into the VVorld but to glorifie God in my place to act that part in the VVorld which the great master of the Scenes appointed to me Why do I live here What have I done in pursuance of my great end Most men live as Beasts eat and drink and sleep and die and there 's an end of them they never asked in good earnest for what purpose they came hither 2. Every one is trading for some body the Devil or the Flesh regarding his Makers glory or his own Satisfaction There is no medium now which are you doing trading for Heaven or Hell 3. Consider how much you are intrusted with Look within you without you round about you and see how much you have to account for the faculties of the Mind the Members of the Body your Time Health Honour Estate lifted up to Heaven in Ordinances Mat. 11.23 Much given Mat. 12.48 and Neh. 1.11 Now improve all for God 4. Talents are encreased the more employed We double our gifts by the faithful use of them He that had five Talents gained other five and he that had two other two The more Grace here the more Glory hereafter If they be not employed they are lost How many poor blasted withered Christians may we find by slacking their Zeal and for want of diligent exercise But on the contrary as the Widows Oyl encreased in the spending and the Loaves multiplyed in the breaking in Christs Miracle and the right Arm is bigger and fuller of Spirits than the left So Grace that decayeth by difuse groweth by exercise The Corn sown bringeth in the increase 5. We must give an account at last to God Luk. 19.23 He will demand his own with usury VVhat honour hath God had by us as Ministers Magistrates Masters of Families Husbands and VVives Parents and Children Masters and Servants Beasts are not called to an account for they have no Reason and Conscience as Man hath VVhat will you say when God shall reckon with you what you have done with your Time Strength and Estates If an Ambassador that is sent abroad to serve his King and Countrey should return no other account of his negotiation than I was busie at Cards and Dice and could not mind the Imployment I was sent about or a Factour I spent roiotously that which I should have spent in the Mart or Fair will this pass for an excuse 6. VVhat a sad thing is it to have Gifts for this end to leave us without excuse as the Gentiles have the light of Nature Rom. 1.20 and Christians the light of the Gospel Joh. 15.22 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin Others have the VVord preached to them Mat. 24.14 And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations compared with Mat. 13.9 know that a Prophet hath been among them have advantages and opportunities but no heart to use them only that God may be clear when he judgeth 7. VVe improve the Stock of Corruption left us by Adam why not the Gifts given us by Jesus Christ This fire needeth no blowing of it self it breaketh out into a flame and shall not we stir up our selves that we may be more useful In imploying our Gifts three things are necessary Prudence Fidelity and Industry 1. Prudence This is necessary for a Steward or Factour Luk. 12.42 Who then is a wise and faithful Steward whom the Lord shall make Steward over his houshold Now there is a twofold Wisdom a Wisdom that is not from above and a Wisdom that is from above Jam. 3.16 17. The first is earthly sensual devilish it either serveth for earthly profits or to give content to the flesh or to affect dominion and
long and given us a large space of time wherein to employ our selves but what have we done for his glory Alas either we do nihil agere or male agere or aliud agere either we do nothing or nothing to the purpose or that which is worse than nothing which will undo us for ever Oh what thoughts will we have of a careless and mispent life when we come to die Many do not think of the end of their Lives till their lives be ended and then they moan and bewail themselves when they lye a dying Oh rather think of your last end and great account betimes 'T is lamentable to begin to live when we must die Quidam tunc incipiat vivere cum desinendum est they end their lives before they begin to live Therefore if hitherto you have been pleasing the flesh idling and wantoning away your precious time say 1 Pet. 4.3 Let the time past suffice I have been long enough dishonouring God and destroying my own soul hath my Master tarryed so long and shall I still abuse his patience This is an holy and right use of this delay Secondly His Work what he will do when he cometh He reckoneth with his Servants Doct. II. Those that have Talents must look to reckon for them For though he be long first yet at length the Lord cometh 1. Consider the certainty of this Account his Wisdom Justice Goodness and Truth require it His Wisdome requireth it for no wise man would put hiâ— Goods to trust and never look after them more and shall we imagine that the wise God would send reasonable Creatures into the World and furnish them with excellent Gifts and Endowments and never consider how they imploy themselves Is man Gods Servant then certainly he is liable to an account You had never come into the World but for this business to serve and please God For God maketh nothing in vain but all things for himself Prov. 16.4 And do you think that after you are made for this end you may live as you lift and never be called to a reckoning So absurd a thought cannot enter into the heart of a reasonable man Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the wayes of thy heart and in the sight of thine eyes But know thou for all these things God will bring thee to judgment Man would be but a sort of Beast if he had no other end of his Actions but to eat and drink and sleep and no other account to give surely the most wise God would not have given us such excellent faculties in vain He fitteth all Creatures for their use Every Workman fitteth his work for the end for which it serveth so God hath made Man for some end and use And Gods Justice requireth it that it should be well with them that do well and ill with them that do ill In the World it is not so his Servants are very often abused while doing their work most faithfully the World thinks them mad hateth them They that neglect their own work beat their Fellow-servants therefore the honour of his Justice requireth they should be called to an account 1 Pet. 4.5 Who must give an account to him who is ready to judge the quick and the dead There is not a thought in wicked mens Hearts nor a word in their Mouths contrary to God and his People but he taketh notice of it and will exact an account thereof a strict and impartial account of all their hard speeches And the Goodness of God requireth it His goodness to the World in general the World would be a Wilderness and Men like ravenous Beasts if there were not some Bridle and awe of a World to come upon them but every one that had power would prey upon others but that there is an higher Judge God hath appointed a supream Tribunal where Causes are judged over again otherwise those that have power enough to do mischief would be under no restraint But 't is goodness to his people whom he hath set a work and therefore hath appointed a day when he will give them their wages his goodness will not permit that they should be any losers by God their love and obedience to him that deny themselves their own affections and interest for his sake Therefore certainly the great God of Recompences will come and call the VVorld to an account that the faithfulness of his Servants may appear with praise and honour This is a supream Truth Heb. 11.6 That he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And his Truth requireth it 't is laid at pledge in the VVord that 's the proper ground for Faith to build upon Now there we have not only Gods VVord but Gods Oath Rom. 14.10 11. For we must all stand before the judgment seat of Christ. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God There we have plentiful evidence 2. 'T is a personal Account Rom. 14.12 So then every one of us shall give an account of himself to God VVe should not look to others what they be and do As to our selves we must give an account of our selves our life our heart our own thoughts words and actions 'T is personal partly because every one must give his Account apart not every one shuffled together and in gross but every Servant apart and severally first he that had five Talents then two then one And partly because every one unavoidably must answer for himself Here we may have our Attorney or Advocate to appear for us in Court but there every one for himself every man must in person give an Account of his own fidelity 3. 'T is an Impartial Account every one without exception Revel 20.12 I saw the Dead both small and great stand before God Small and great King and Peasant they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account none so mean as to be neglected in it he that received five Talents and he that received one both gave an Account The poor Beggar is not left out nor the King excused 4. 'T is a particular Account God will not take our Accounts by the heap and lump but there is a narrow search into all our Hearts and Ways the the great thing is What we have done in that place and Relation where God hath set us our Stewardship Luke 16.2 But that 's not all we are to give an Account of every Action Eccles. 12.14 For God shall bring every work into Judgement Every idle Word must be Accounted for Mat. 12.36 All the time we have spent degrees of Grace we received what we have done proportionable to our Trust five for five two for two 5. 'T is an exact
Net or Toyl that roar and foam They will curse God that created and sentenced them to this Death his Power by which they are continually tormented his Wisdom by which he governeth the World his Goodness that to them is turned into Fury his Sons Death and Blood which hath profited so many and they have no Benefit by it Secondly Against the Saints They hated them and have an Envy at all the Felicity that betideth them in this World Psal. 37.12 The Wicked plotteth against the Just and gnasheth at him with his Teeth So Psal. 112.10 The Horn of the Righteous shall be exalted with Honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away The Godly are their opposite Party then their Blessedness shall be so great that they shall envy their Happiness when they see the Godly in good Case and themselves miserable At the great Day the Wicked shall see the Believers Joy to the Increase of their own Sorrow Thirdly Against Themselves Their own Hearts shall reproach them Hos. 13.9 Thou hast destroyed thy self They shall rave and vex at their own past Folly past Neglects and past abuse of Grace and past refusal of that Happiness which others enjoy when they find their own Delights salted with the present Curse Little Comfort and Satisfaction shall they have when they remember they came thither to avoid the Tediousness of a few blessed Duties VSE Is to shame us that we make no more Preparation to escape this dreadful Estate or in the Language of the Holy Ghost that we do not Flee from Wrath to come No Motion can be earnest and speedy enough There are two things that are very great Wonders 1. That any Man should reject the Christian Faith so clearly promised in the Predictions of the Prophets before it was revealed and confirm'd with such a number of Miracles when it was first set a foot received among the Nations by so universal a Consent in the learned Part of the World notwithstanding the Meanness of the Instruments imployed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth of it And yet still we have cause to complain Isa. 53.1 Lord who hath believed our Report Some cannot out-see Time and look beyond the Grave 1 Pet. 1.9 He that lacketh these things is blind and cannot see afar off And 2 Pet. 3.3 There shall come in the latter times Scoffers and Mockers walking after their own Lusts Many dare not question the Precepts of Christianity because of their usefulness to humane Society and reasonable Nature they doubt of the Recompences and yet have a secret fear of them and seek to smother it by their Incredulity and unbelief But alas 't will not do They scoff at others as simple and credulous none so credulous as the Atheist there is a thousand to one against him At least if it prove true in what a case are they 'T will do them no hurt to venture upon probabilities 'till further assurance What assurance would you have Luk. 16.30 31. You have Moses and the Prophets if you believe not them neither will you be perswaded if one came from the dead Will you give Laws to Heaven God is not bound to make a Sun for them to see that wilfully shut their eyes Yet that way what assurance would you have to prove this is no Phantasm Doth God need a Lye to perswade you to your Duty But 2. The greater Miracle is that any should embrace the Christian Faith and yet live sinfully and carelesly that they should believe as Christians and yet live as Atheists You cannot drive a dull Ass into the fire that is kindled before him Prov. 1.17 Surely in vain is the net spread in the sight of any Bird How can men believe eternal Torments and yet with so much boldness and easiness run into the sins that do deserve them Many times not compelled by any terrour nor asked or invited by any Temptation but of their own accord tempt themselves and seek out occasions of sinning On the other side can a man believe Heaven and do nothing for it if we know that it will not be lost labour there is all the reason we should not grudge at it 1 Cor. 15.58 Be stedfast and unmoveable alwayes abounding in the work of the Lord for asmuch as ye know that your labour shall not be in vain in the Lord Now there are three Causes of this 1. Vnbelief 2. Inconsideration 3. Want of close Application 1. Want of a sound Belief Most mens Faith is but pretended as appeareth by the Effects 1. By our proneness to Sin If God did govern the world by Sense and not by Faith we should be other manner of persons than we are in all Holiness and Godliness of Conversation If we were sure and certain that for every Law we break or for every one whom we deceive and slander we should hold our hands in scalding Lead for half an hour how afraid would men be to commit any Offence Who would tast meat if he knew there were present Death in it yea that it would cost him bitter gripes and torments How cautious are men of their Diet that are prone to the Stone or Gout or Chollick where 't is but probable the things we take will do us any hurt We know certainly that The wages of sin is Death yet how little are we concerned at sin 2. By our backwardness to good Works Sins of Omission will damn as well as sins of Commission small as well as great It is not said Ye have robbed but Ye have not fed Ye have not cloathed not Ye have Blasphemed but Ye have not invoked the Name of God not done hurt but done no good And cast the unprofitable Servant c. 3. By our weakness in Temptations and Conflicts We cannot deny a carnal Pleasure yet we are told Rom. 8.13 If ye live after the flesh ye shall die Nor withstand a carnal Fear yet we are told Matth. 10.28 Fear not him that can kill the Body but fear him that can cast both Body and Soul into Hell But shrink at the least pains of Duty when we are told on the one hand 1 Cor. 15.58 That our labour shall not be in vain in the Lord On the other side Rev. 21.8 That the fearful and unbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second death On the other side that 't is the most irrational thing to go to Hell to save our selves the labour of Obedience The whole world promised for a reward cannot induce us to enter into a fiery Furnace for half an hour If one much desiring sleep which is Chrysostome's supposition should be told that if he once nodded he should endure ten years torment would he venture 4. By our carelesness in the matters of our Peace If we were in danger of Death every moment we
any mixture of Errors that have any considerable Influence upon the main of Religion Others are in that Communion in which those Doctrines are as yet taught that are indeed necessary to Salvation but many things are added which are indeed pernicious and dangerous in their own nature So that if a Man should possibly be saved in that Profession he is saved as by Fire 1 Cor. 3.13 And 't is a strange escape as if one had Poyson mingled among his Meat the goodness of his Digestion and strength of Nature might work it out but the Man runneth a great hazard As the Papists acknowledge Christ for the Redeemer and Mediatour between God and Men They own his two Natures and Satisfaction though they mingle Doctrines that strangely weaken these Foundations The Turks deny not Christ to be a great Prophet but they deny him to be the Son of God and the Saviour of the World and the Redeemer of Mankind and wickedly prefer their false Prophet before him The Jews confess there was a Iâ—sus the Son of Mary that gave out himself in their Country of Judea to be the Messiah and gathered Disciples who from him are called Christians But they call him an Impostor question all the Miracles done by him as done by the Power of the Devil Now all these shall be judged by the Gospel which is so proudly and obstinately rejected by them The Spirit shall convince the World of Sin because they believe not in me Joh. 16.9 he hath so proved himself to be the Christ the Son of God the great Prophet and true Messiah that their rejecting and not believing in him and his Testimony will be found to be a great and damning Sin both in its self and as it bindeth their other Sins upon them however their Judgment shall be lighter or heavier according to the diversity of their Offence and the invincible Prejudices they lie under The Corrupters of the Christian Religion because they have perverted the Truth of the Gospel to serve their Interests Ambition Avarice or any Humane Passion their Doom will be exceeding great 2 Thess. 2.10 11 12. And with all Deceivableness of Vnrighteousness in them that perish because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie That thy all might be damned who believed not the Truth but had pleasure in Vnrighteousness To poyson Fountains was the highest way of Murther to royle the Waters of the Sanctuary to mangle Christ's Ordinances is a Crime of a high Nature The Jews that rejected Christ in so clear Light of Miracles Joh. 8.24 Christ saith If you believe not that I am he ye shall die in your Sins it maketh the Judgment the more heavy upon them Others to whom Christ is less perspicuously revealed shall have a more tolerable Judgment For the clearer the Revelation of the Truth is the more culpable is the Rejection or Contempt of it For there is no Man that heareth of Christ's Coming into the World suffering for Sinners and Rising again from the Dead and Ascending into Heaven but is bound more diligently to enquire into it and to receive and embrace this Truth Carnal Christians their Profession condemneth them They are inexcusable they deny in Works what in Word they seem to acknowledge 3. Some lived under the Legal Administration of the Covenant of Grace To whom two things are propounded 1. The Duty of the Law 2. Some Scriptures and obscure Beginnings of the Gospel They shall be judged according to that Administration they are under either for violating the Law or neglecting the Gospel or those first Dawnings of Grace which God offered to their View and Study Indeed the Law was more manifest but the Gospel was not so obscure but they might have understood it Therefore God will call them to an Account about keeping his Law by which who can be Justified Or whether by true Repentance they have fled to the Mercy of God which by divers wayes was then revealed to them and have owned the Messiah in his Types Psal. 145.2 Enter not into Judgment with thy Servant for in thy Sight shall no Man living be Justified Psal. 130.3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Which if not clear they shall be condemned not only for not keeping the Law but also for neglect of Grace Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation yet a grievous Sin it was which will bring Judgment upon them 4. There are some that have no other Discovery of God but what they could make from the Courses of Nature and some Instincts of Conscience as meer Pagans The Apostle having told us of the Righteous Judgment of God Rom. 2.5 and how managed Vers. 6 7 8. and how aggravated the Jew first and then the Gentile he then concludeth Vers. 12. For as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law That is the Jews as the other is to be understood of the Gentiles To whose notice no Fame of Christ or the Law of Moses could possibly come To perish without the Law is to be punished and Punishment followeth upon Condemnation and Condemnation is in this Judgment Therefore Pagans and Heathens that lived most remote from the Tydings of the Gospel and Divine Revelation must appear before Christ's Tribunal to be judged But by what Rule He telleth us Vers. 14 15. For whâ—n the Gentiles which have not the Law do by Nature the things contained in the Law these having not a Law are a Law to themselves Which shew the Work of the Law written upon their Hearts their Conscience also bearing Witness and their Thoughts thâ—m an while accusing or excusing one another They knew themselves to have sinned by that Rule by the natural Knowledge of God and some sense of their Duty impressed upon their Hearts Nature it self told them what was well or ill done The Law of Nature taught them their Duty and had some Affinity with the Law of Mâ—ses And the Course of God's Providence taught that God was placable which hath some Affinity with these Gospel Rudiments and first Strictures Therefore the Goodness and Long-suffering of God should lead them to Repentance Rom. 2.4 Surely then the Impenitency of the Jews will meet with an heavy Condemnation according to the Proportion of Clearness in their Revelation 5. Men of all Conditions high and low rich and poor mighty and powerful or weak and oppressed Kings Subjects Revel 20.12 I saw the Dead both small and great stand before God No Rank or Degree in the World can exempt us These Distinctions do not ouâ—-live Time they cease at the Graves Mouth there all stand upon the same Level and are
Heaven their Angels do alwayes behold the Face of my Father which is in Heaven Did we but consider the Value Christ puts upon the meanest Christian we would be loath to offend them What Comfort Love Kindness you shew to them 't is reckoned by Christ as done to himself If we would look upon things now as they shall be looked upon at the Day of Judgment we would find our Hands and Tongues tyed and bridled from injuring Christ's faithful Servants yea we would shew more of a Christian Spirit in relieving their Bodily and Spiritual Necessities and doing Good upon all occasions 3. It teacheth us to take off our Thoughts from things Temporal to things Eternal both in judging of our selves and others The great Miscarriage of the World is because they measure all things by Sense and visible Appearance Now we are the Sons of God but it doth not appear what we shall be 1 Joh. 3.2 Heirs in the World are bred up suitable to their Birth and Hopes but God's Sons and Heirs make no fair Shew in the Flesh. 1. Do not judge amiss of others God's People are a poor despised hated scorned Company in the World as to visible Appearance and what Proof of Christ is there in them Who can see Christ in an hungry Beggar or the glorious Son of God in an imprisoned and scorned Believer Or one beloved of God in him that is mortified with continual Sicknesses and Diseases Lord when saw we thee an hungred or sick and in Prison A Pearl or a Jewel that is faln into the Dirt you cannot discern the worth of it till you wash it and see it sparkle A Prince in disguise may be justled and affronted To a common Eye things go better with the Wicked than with the Children of God They enjoy little of the Honour and Pleasure and Esteem of the World and yet they are the Excellent Ones of the Earth Psal. 16.3 If you can see any thing of Christ in them of the Image of God in them you will one day see them other manner of Persons than now you see them or they appear to be These will be owned when others are disclaimed and glorified when they are rejected and banished out of Christ's Presence And though your companying with them be a Disgrace to you now 't will then be your greatest Joy and Comfort 2. Do not judge amiss of your selves When the World doth not esteem of us but is ready to put many Injuries upon us and to follow us with Hatred and sundry Persecutions we are apt to judge our selves forsaken of God that we have no Room or Place in his Heart or else these things would not befal us Oh no! Christ may be imprisoned in his Members banished in his Members reduced to great Streights and Exigencies in his Members yea by the Hand of God you may be made poor and hungry and naked but all this shall be recompensed to you We must not walk by Sense but by Faith 2 Cor. 5.7 Time will come when they that wonder at our Afflictions shall wonder at us for the Glory that Christ will put upon us when you and all the Saints about you shall say Little did I think that a poor base laborious miserable Life should have such a glorious End and close Christians wait but a little time and you will have more cause to wonder at the Glory that shall be revealed in you than at the Afflictions you now endure Secondly We now come to Christ's Answer and Reply to this Question Wherein 1. Take notice of the Note of Averment and Assurance Verily I say unto you I do the rather observe it because I find the like in a parallel Place Matth. 10.42 Verily I say unto you he shall in no wise lose his Reward This sheweth that 't is hardly believed in the World but yet 't is a certain Truth 2. The Answer its self wherein the former Passages are explained of Christ's being hungry thirsty naked exiled imprisoned the Riddle is opened What is done to the Afflicted Christ taketh it as if it were done to him in Person In this Answer observe 1. The Title that is put upon Afflicted Christians they are his Brethren 2. The Extent and Vniversality of this Title the meanest are not excepted The least of these my Brethren The Meanest as well as the most Excellent the Poor the Abject of the World believing in Christ are accounted his Brethren 3. The particular Application of this Title to every one of them To one of the least of my Brethren We cannot do good to all yet if we do good to one or to as many as are within our reach or the compass of our Ability it shall not be unrewarded 4. The Interpretation of the Kindness shewed to these Brethren What you have done to the least of these my Brethren you have done it unto me 1. I shall first consider the Force and Importance of these Expressions 2. Their Scope and Intendment here which is to bind us to Acts of Charity and Relief to Christ's poorest Servants First For the Force and Importance of these Expressions And there first observe That whoever believeth in Christ are accounted as his Brethren and Sisters and he will not be ashamed to own them as such at the last Day Here I shall shew you 1. Who are Brethren 2. What a Priviledge this is First Who are Brethren Some by Brethren understand Mankind And so What you have done to the least of my Brethren in their Sense is to the meanest Man alive Partaker of that Humane Nature which I have honoured by assuming it But that is Brethren in the largest Sense No that 's not his meaning here Upon what grounds Charity is to be expressed to them I shall shew you more fully by and by To do good to a poor Man as to a poor Man is a Work of natural Mercy but to do good to a poor Man as he is one of Christ's Brethren is a Work of Christian Charity 2 Pet. 1.7 And to Brotherly kindness Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distinguished There is a more kindly and tender Affection that we owe to those who are Children of the same Father or are in Charity bound to judge so by sympathizing with them in Trouble supplying their Necessities every way studying to promote their Spiritual and Temporal Welfare But a general Love to all we must thirst after and endeavour the true Good of all to whom we may be profitable But the Title of Brethren to Christ groweth from Faith by which we are made the Children of God Joh. 1.12 But as many as received him to them gave he power to become the Sons of God And therefore Christ calleth them Brethren And 't is very notable to observe Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren Mark The Kindred
judged by the Law of Liberty Jam. 2.12 13. 'T is clear every where there are but two States either we are under the Law or under Grace Hear what the Law saith An innocent Nature that 's pre-supposed and the Person must continue in this perfect Obedience But we have continued in the Violation of all things contained in the Law No Action without a Stain If God should call us to a punctual Account for the most inoffensive Day that ever we spent who could stand before him Better we had never been born than to stand liable to that Judgment as all natural Men do Secondly There is no way of Escape but in closing with Christ by Faith The Apostle supposeth the Objection Gal. 3.13 The Curse of the Law cleaveth to all Adam's Posterity therefore we must have Interest in another who keepeth up the Curse of the Law Joh. 3.36 He that believeth not the Wrath of God abideth on him The Curse is not taken off nay when Christ is tendred and finally refused 't is set on the closer Then we are condemned by the Law and condemned by the Gospel too Joh. 3.18 Condmened already Cast in Law But what hath he done to the Remedy Vers. 19. This is the Condemnation that Light is come into the World and Men love Darkness rather than Light Not accepting Christ offered is the great condemning Sin There remaineth no more Sacrifice we cannot expect another way for refusing that Heb. 10.26 For if we sin wilfully after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins The Condemnation of the Gospel can never be remitted The Curses of the Law are ratified for our Abuse of Mercy So that in some sense better we never had heard of Christ. 1. VSE Is for Examination How is it with you 1. Every Man by Nature is in a cursed condition Ephes. 2.3 liable to Adam's Forfeiture and Breach Were you ever changed 'Till we change Copies we are still miserable And 2. There is no way to avoid this Curse but in closing with Christ. In the Sense of it slie to Christ for Refuge There is the Law driving and the Gospel drawing Christ is the only Remedy the Gospel sheweth and so pulleth in the Heart to God and we are undone without that The Law sheweth it and so we are driven out of our selves Heb. 6.18 Who have fled for Refuge to lay hold upon the hope set before us Fly as if the Avenger of Blood were at your Heels Phil. 3.9 Do you labour to be found in Christ. When the Flood was upon Earth none were saved but they that got into the Ark. So Cant. 2.3 I sate under his Shadow with great delight It supposeth the Scorching of the Sun in those hot Countries Canst thou find thy Heart driven Thou art afraid thou shalt not get soon enough that God will leave his Suit or thou shalt be called out of the World before the Match be made up Dost thou find thine Heart fastening upon Christ I will pitch here as Joab took hold of the Horns of the Altar 3. Besides the Sense of the Benefit that we have by Christ there must be an unfeigned Love to him or else the Curse doth still remain 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha accursed till the Lord come And that 's for ever and ever Can a Man think he shall be the better for Christ when he esteemeth him as Dung and Trash hath no delight in him no value for him We esteem Men either as they are excellent in themselves or as they are profitable to us There is both in Christ. Therefore if you love him not 't is a sign you have had no Benefit by him Gospel-Love 't is a Love of Gratitude it ariseth from Faith Gal. 5.6 4. This Love must be expressed by a sincere Obedince 1 Joh. 5.3 His Commandments are not grievous 'T is not grievous for Christ's sake The Devil though he be a proud Spirit careth not for Dispraises not Christ for empty Profession Can any Man esteem Christ that cannot forbear one Pleasure for God one Vanity for his sake By this you shall know whether you shall do well or ill yea or no. Is it a pleasure to you to renounce your Interests to deny Lusts to perform Duties for Christ's sake 2. VSE Is to press us to come out of the Curse of Nature First Be sensible of it Consider 1. God's Curse is very dreadful Dei benedicere est benefacere The Curse causeless shall not come but God's Curse is sure to take place Micah was afraid of his Mother's Curse that he dareth not keep the Money yet we will keep our Sins Judg. 17.2 'T was Money dedicated to make a Graven Image A sensless Curse that was pronounced at random But he thought it a dreadful thing to lie under a Mother's Curse and therefore is not quiet till she had recalled it Elisha cursed when he was mocked and it took effect 2 King 2.24 And he turned back and looked on them and cursed them in the Name of the Lord and there came two She-Bears out of the Wood and tare forty two Children of them in pieces A Prophet's Curse is a dreadful thing And will God put up all the Affronts we put upon him when we do despight to his Spirit and scorn his Grace This was but a Man these but Children yet when they scorned his Ministry and Function as being bred up in Idolatry God will tare in pieces and none to deliver Take notice of God's Curse on Cain Gen. 3.11 Now thou art cursed from the Earth He was the First-Fruits of the Reprobate the Patriarch of Unbelievers as Tertullian calleth him the first cursed Man in the World And his Curse was to be cast out of God's Presence Vers. 14. a Figure of what shall be done at the last Day It stuck close to him all his Life Yea cursed Cain was sensible of it My Punishment is greater than I can bear We are cursed again and again Deut. 27. To every Curse of the Law they were to say Amen to shew the sure Accomplishment of it So certainly it will be 't is just as certain 'T is a Subscription to the Justice of it and a Profession of their Faith Am I a cursed Creature by Nature Are all his Curses Yea an Amen as well as his Promises Oh! what will become of me if I do not take hold of Christ So the Curse on the Builder of Jericho is remarkable Josh. 10.6 Cursed be the Man before the Lord that raiseth up and buildeth this City for he shall lay the Foundation of it in his First-Born and in his younger Son he shall build it up And you shall see 1 King 16.34 some hundred of Years afterwards was this Curse executed Cursed is every one Yet the Sinner blesseth himself and smileth in his Heart and thinketh none of this shall come upon him but after
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
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
of God to the World Thus the Creatures glorify God objectively there is somewhat of the Wisdom Goodness and Power of God stamped upon them somewhat of God to be seen in every thing which he hath made So Man much more There are Vestigia Dei the Footsteps of God in the Creatures but Similitudo Imago Dei the Likeness and Image of God in Man in his natural Excellencies much more in the New Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be to his praise Ephes. 1.12 There is more of God engraven on us when a true Spirit of Wisdom Justice Holiness Truth Love prevaileth upon our Hearts and runneth through all our Operations When we live as such as converse with the great Fountain of Goodness and Holiness A Christian's Life is an Hymn to God his circumspect walking proclaimeth the Wisdom of God his awfulness and watchfulness against Sin proclaimeth the Majesty of God his chearful and ready obedience under the hardest Sufferings proclaimeth the Goodness of God his Purity and Strictness the Holiness of God the impression and Stamp of all the Letters of God's glorious Name is imprinted upon his Heart and Life A Carnal Christian polluteth his Honour and prophaneth his Name Ezek. 36.20 And when they entred unto the Heathen whither they went they prophaned my Holy Name when they said to them These are the People of the Lord and are gone forth out of his Land But how can God be polluted by us As a Man that lusteth after a Woman hath committed Adultery with her in his Heart while she is spotless and undefiled Mat. 5.28 Carnal Christians are a scandal to Religion they are called Christians in opprobrium Christi Men judg by what is visible and sensible and think of God by his Worshippers by those who profess themselves to be a People near and dear to him 4. By that which is an immediate consequence of the former by an exemplary Conversation when we do those things which tend to the Honour of God's Name and to bring him into request in the World 1 Pet. 2.12 Having your Conversation honest among the Gentiles that whereas they speak against you as of evil doers they may by your good Works which they shall behold glorify God in the day of Visitation Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Our Holiness must be shewn forth for Edification not for Ostentation not for our Glory but the Glory of our Heavenly Father It is the fruitful Christian bringeth most honour to God John 15.8 Herein is my Father glorified that ye bear much Fruit. Glorifying God is not a few transient Thoughts of God and his Glory or a few cold Speeches of his Excellencies and Benefits this is not the great end for which we were made and new made but that we might be fruitful in all Holiness and shew forth those Impressions which God hath left upon us In the Impression we are Passive in shewing it forth Active 5. When we are active for his Interest in the World Our Lord took notice of it in his Disciples John 17.7 Now they have known that all things whatsoever thou hast given me are of thee If we are Agents for his Kingdom he will be our Advocate in Heaven This is the Method of the Lord's Prayer Hallowed be thy Name and then Thy Kingdom come This is the first Means of promoting the great End Jesus Christ himself telleth us this was the end of his coming into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the Truth It belonged to him in a more especial way as the great Prophet of the Church he came out of the Bosom of God to reveal the Secrets of God and for the same end we all came into the World Isa. 43.10 Ye are my witnesses saith the Lord and my Servant whom I have chosen that ye may know and believe me and understand that I am he They that felt the comfortable effects of his Promises and his Truth can best witness for him A Report of a Report is little valued we are all to witness to God by entertaining it in our Hearts and shewing forth the fruit of it in our Lives this is a witness to an unbelieving and careless World John 3.33 He that hath received his Testimony hath set to his seal that God is true Heb. 11.7 By Faith Noah being warned of God of things not seen as yet moved with Fear prepared an Ark to the saving of his House by which he condemned the World Phil. 2.15 That ye may be blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom ye shine as Lights in the World When you are diligent in Holiness patient and joyful under the Cross full of hope and comfort in great Straits meek self-denying mortified you sanctify God in the Eyes of others You propagate the Faith by an open Profession Mat. 11. 19. Wisdom is justified of her Children When we suffer for it in times of great Danger and seal it with our Blood it is a great Glory to God John 21.19 This said he signifying by what Death he should glorify God It is an honour to God when in the midst of Temptations and Discouragements we are not ashamed of his ways 6. By doing that work which he hath given us to do But what is that work which he hath given us to do 1. The Duty of our Relations 2. The Duty of our Vocations and Callings 1. The Duty of our particular Relations They that are not good in their Relations are no where good This is a Rule that whatsoever we are we must be that to God An Heathen could say Si essem luscinia canerent ut luscinia c. If I were a Lark I would soar as a Lark if a Nightingale I would sing as a Nightingale As a Man I should praise God as such a Man in such a Relation still I should glorify God in the condition in which he hath set me If Poor I glorify God as a poor Man by my Diligence Patience Innocence Contentedness If Rich I glorify God by an humble Mind If Well I glorify God by my Health If Sick by meekness under his Hand If a Magistrate by my Zeal improving all advantages of Service Nehem. 1.11 If a Minister by my Watchfulness If a Tradesman by my Righteousness From the King to the Scullion all are to work for God every Man is sent into the World to act that part in the World which the great Master of the Scenes hath appointed to him Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things As to Husband and Wife Prov. 18.22 He that findeth a Wife findeth a good thing and obtaineth favour of the Lord. God expecteth that in the Catalogue
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
of the things apprehended True Knowledg is expressed by Tasting 1 Pet. 2.5 If so be that ye have tasted that the Lord is gracious Tasting implieth more than Seeing there is not only Apprehension but Experience Phil. 1.9 I pray God that your Love may abound more and more in Knowledg and in all Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all sense To others it is but an empty barren Notion Phil. 3.10 That I may know him and the Power of his Resurrection that is Experimentally Carnal Men have no feeling of the force of the Truths they apprehend only now and then some fleeting Joys it is not realizing and affective Strong Water and running Water differ not in Colour but in Taste and Vertue They may know the same Truths but it differeth in relish they know the Things of God only as things in conceit not in being 3. The Light of Faith is wrought by the Spirit this but an hear say Knowledg gathered out of Books and Sermons they shine with a borrowed Light as the Moon that is dark in it self and hath no Light rooted in its own Body These shine with other Mens Light John 4.42 Now we believe not for thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the World Men talk of Things by rote after others and are rather said to rehearse than understand it is not written in their Hearts but only reported to their Ears Heb. 8.10 I will write my Law in their Hearts Truth is written there by the Finger of the Spirit to others it is but traditional learned as other Arts by Man Now there is a great deal of difference between seeing God in the Light of the Spirit and seeing God and the Things of God by the Reports of Men as between seeing Countries in a Map or Book of Geography and knowing them by Travel and Experience 4. It is a transforming Light 2 Cor. 3.18 We all as in a Glass beholding the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Looking upon the Image of Christ we are changed into the same Image and Likeness from Glory to Glory as Moses his Face shone Conversing with Christ it altereth and changeth the Soul which is hereby renewed in Knowledg after the Image of him that created him Col. 3.10 That is no true Light and Knowledg of God that doth not bridle Lusts and purify the Heart a wicked Man's Knowledg it is Light without Fire directive not perswasive 1 John 2.3 4. Hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him it is a lie and pretence unactive Light is but Darkness In Paradise there was a Tree of Life and a Tree of Knowledg many taste of the Tree of Knowledg that never taste of the Tree of Life 5. The Light of Faith is an undoubted certain Light but in wicked Men it is always mingled with Doubting Ignorance Error and Unbelief It is not convictive but a loose wavering Opinion not a setled grounded Perswasion they have not the riches of the assurance of Vnderstanding Col. 2.2 that dependeth on Experience and inward sense of the Truth and is wrought by the Holy Ghost And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit 1 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the Spirit and of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument by which the Judgment is setled it cometh in upon the Soul with evident Confirmation II. The next thing in the Nature of Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given them the words which thou gavest me and they have received them There is a receiving Christ and a receiving the Word Sometimes the Act of Faith is terminated on the Person of Christ as John 1.12 To as many as received him to them gave he Power to become the Sons of God even to as many as believe on his Name Sometimes on the Promises to shew that as there is no closing with Christ without the Promise so there is no closing with the Promise without Christ first we receive the Word of Christ and then Christ himself and in Christ Life and Salvation that is the progress of Faith Acts 10.42 Through his Name whosoever believeth in him shall receive remission of Sins Observe That Faith is a receiving the Word of Christ. The Notion is elsewhere used Acts 2.41 Then they that gladly received the Word were baptized Unbelief it is a rejecting the counsel of the Word and Faith a receiving it Unbelief is thus described Acts 13.46 Since ye put away the Word of God from you So Luke 7.30 But the Pharisees and Lawyers rejected the Counsel of God against themselves that is refused the Counsel of God to their own loss and ruin On the contrary when Cornelius was converted it is said Acts 11.1 The Apostles heard that the Gentiles also had received the Word of God So that we may describe Faith with reference to this Act A Motion in the Heart of Man stirred up by the Spirit of God to receive the whole Word of God Let me open it a little 1. Receiving is a relative word and presupposeth an Offer God offereth on his part and we receive on ours As in all Contracts and Covenants between Party and Party one Party offereth such an Advantage or Commodity upon such Conditions the other receiveth the Offer confenteth to the Conditions and expecteth that the Covenant should be made good So in the Covenant of Grace Christ offereth Remission of Sins and the whole Blessing of the Gospel under the Condition of Faith and Repentance We are said to receive this Word or this Gospel when we consent to the Conditions and wait for the accomplishment of the Blessing we are willing to come to trust him for the Grace of the Covenant and to come under the Bond of the Duty of it 2. In this Receiving the Soul must be convinced that it is the Word of God and that he will deal with Creatures upon such a Covenant For in this Covenant it is not as it is in other Contracts the Party contracting doth not appear in Person but dealeth with us by Officers and Substitutes God tendreth his Covenant by the Ministry of Man Now whosoever would receive it in God's Name must be undoubtedly perswaded that they are commissioned and authorized by God to tender such a Covenant to us Therefore the Apostle saith 1 Thess. 2.13 When ye received the Word which ye have heard of us ye received it not as the Word of Man but as it is indeed the Word of God which effectually worketh also in you that believe A Man that would profit by the Ministry must settle himself in this Perswasion that the Doctrines delivered in Scripture have God
in them Secondly Actively by their Faith by their Ministry by their Life and Conversation 1. By their Faith To glorify any one is to have a good Esteem of him Those that did not believe did as it were obscure the Dignity of his Person rejecting him as a contemptible Man now the Apostles do every where express their Faith in his Godhead and their Sense of the Dignity of his Person and Office as I cleared in opening the 7 th and 8 th Verses 2. By their Ministry Christ was by them made known and was yet to be further manifested After the Resurrection they were his Heralds to proclaim his Triumphs for him over Death and Hell and his Ambassadors to go out into the World and gather Subjects for his Kingdom 3. By their Life and so by the Constancy of their Profession when others shrink in the wetting John 6.66 67 68. From that time many of his Disciples went back and walked no more with him Then said Jesus unto the Twelve Will ye also go away Then Simon Peter answered him Lord to whom shall we go thou hast the Words of Eternal Life By their Self-denial Mat. 19.27 Behold we have forsaken all and followed thee Fathers Mothers Nets Trades c. So by their Holiness and Fruitfulness of Conversation they were such a Company of which Christ was not ashamed This is a new Argument that Christ urgeth for their respect with the Father Whence I observe Doct. That the more we desire to glorify Christ the more Confidence we may have of his Intercession for us 1. It is the Evidence of our Interest in the Father and the Son and Spirit Interest is the ground of Audience none can hope to speed with the Father but his own those that are God's and Christ's 1. It is an Evidence that we have an Interest in the Father he acknowledges them for his that glorify his Son them and no other John 16.27 The Father himself loveth you because ye have loved me and have believed that I came out from God God's Love can have no cause but it self our Love to Christ is a certain sign of God's Love to us It is not the principal Reason why he loved them but the Argument whereby Christ would prove that his Father loved them So that this is the Evidence if we would have any Confidence of our Interest in God and speeding at the Throne of Grace Do you glorify Christ by Love and Faith Christ is his Beloved and he loves all them that love Christ. So again John 5.23 That all Men should honour the Son as they honour the Father He that honoureth not the Son honoureth not the Father which hath sent him Every Man naturally is touched with a Reverence towards the Godhead Now God the Father commandeth we should yield a like Reverence to the Son who is his living and perfect Image He that doth not worship Christ and honour Christ doth but worship and serve an Idol for he doth not honour God in that way wherein he will be honoured and hath revealed himself because they are in the Unity of the Godhead neither of them can be worshipped without the other There is a noted Story of Amphilochius Bishop of Iconium when the Arrians who denied the Godhead of Christ had Freedom of their Meetings and Lectures and Disputes under Theodosius the Great to the great disturbance of the Church and the Emperor could by no means be drawn to suppress them Amphilochius after he had tried all other means without Effect found out a way worthy of Record saith Theodoret whereby to make the Emperor sensible of the Evil of his Toleration One day as he came into the Palace and the Emperor and his Son Arcadius were standing together whom he had lately made Joynt Emperor with himself Amphilochius saluteth the Father with accustomed Reverence and Humility but when he cometh to the Son he speaketh to him as to a private Child and stroaking his Head saith How dost thou my Child without other Expression of Civil Honour and Reverence The Emperor was exceeding angry at the Contempt and that he had not given his Son equal Honour with himself and therefore after many Rebukes causeth him to be dragged out of the Palace with Disgrace and as they were pulling and haling him he turning to the Emperor said O Emperor after this manner and infinitely more is God the Father angry with those that do not honour his Son equal with the Father but make him less in Nature and Dignity By this sensible Conviction the Emperor was touched in Conscience and with Tears embraceth the good old Man and presently maketh a Law against the Arrians in which under a great Penalty he forbiddeth their publick Meetings and Lectures against the Godhead of Christ and by the Blessing of God was confirmed in the true Religion in which before he staggered and wavered All this is brought to shew that God will not own us unless we honour Christ and glorify him as we glorify the Father 2. It is the Evidence of our Interest in the Son Those that mind Christ's Glory he mindeth their Salvation He is interceding for you in Heaven when you are glorifying him on Earth he is doing your Business in Heaven when you are doing his Business in the World he is your Advocate and you are his Bayliffs and Factors Mat. 10.32 Whosoever shall confess me before Men him will I confess also before my Father which is in Heaven When you own Christ in the World and avow his Name and Truth in the World you shall lose nothing When you come to pray Christ will own you Father hear him this is own of mine You cannot honour Christ so much as he will honour you When carnal Men come to pray Christ saith I know them not Oh it is sad to be disowned in the Court of Heaven When Christ disclaimeth any Interest or Intendment in his Purchase for us they are nothing a-kin to me are none of mine When we do all things for by-Ends we disclaim God for a Pay-master and therefore must look for our Reward elsewhere 3. It is a sign of your Interest in the Spirit John 16.14 He shall glorify me for he shall receive of mine and shall shew it unto you that enlightning quickning Comfort and Refreshing which we have when it is used to the Glory of Christ it is a sign the Spirit dwelleth in us 2. Because the glorifying of God in Christ is the great Condition of the Covenant of Grace God hath made a bargain with Believers to give them Grace and by way of return he expecteth Glory All the Priviledges of the Covenant are leased out to the Heirs of the Promise and this is the Rent and Acknowledgment which God hath reserved to himself See the form of this Contract Psal. 50.15 Call upon me in the day of Trouble I will deliver thee and thou shalt glorify me In all Experiences of Grace God will be glorified Glory and
changed his Garments and shaved himself When the Children of Israel came to hear the Law they were sanctified and washed their Cloaths Exod. 19.14 Under the Law there was a Laver stood near the Altar and they were to wash before Sacrifice therefore David saith Psal. 26.6 I will wash my Hands in Innocency and so will I compass thine Altar O Lord. So James 4.8 Draw nigh to God and he will draw nigh to you cleanse your Hands ye Sinners and purify your Hearts ye double minded These washings were frequent among the Heathens before they went to Worship so there must be a special Purgation and Exoneration and disburdening of the Soul of those Sins which we have committed 3. We must converse with him in a holy manner Levit. 10.3 I will be sanctified in all that draw nigh unto me God will be sanctified upon us or by us here we are to sanctify him in our Hearts with special Reverence and Holiness of Mind Those that served before the Heathen Gods were cloathed in White an Emblem of Purity and Innocency And our Communion with God in Heaven is thus expressed Rev. 3.4 They shall walk with me in White So should we here as much as we can walk with God in White with heavenly pure Souls put up holy Prayers in an holy manner And in the time of Worship be at the greatest distance and Elongation from Sin Many Men out of a natural Conscience will be devout in time of Duty You would be ashamed if an holy Man should know what Thoughts you have in time of Worship and darest thou conceive them in the presence of an Holy God what odious Creatures should we be if our Thoughts were as audible and as liable to publick notice as our Words Alas God knoweth Thoughts as well as Words all your carnal unclean vain Thoughts are known to him therefore take heed how will your holy Father brook this 4. We should go away the more holy from Worship You have been with an holy God what of his Holiness do you carry away in your Hearts They that have looked on the Sun go away with a glaring in their Eyes and they seem to see the Sun in all that they look upon You should carry away the Inlightnings of Worship along with you When Moses came from God his Face shone he had been conversing with the God of Glory and he went away with some Rayes of Glory in his Face We should not be as the Beasts in Noah's Ark to go in unclean and come out unclean God's People are most full of Indignation against Sin when they come from God Exod. 32.19 When Moses had talked with God in the Mount at his return seeing them sacrifice to the Calf he brake the Tables The more Communion we have with God the more shall we hate what is contrary to God When Isaiah saw God in his Glory he began to loath himself Isa. 6.5 Wo is me for I am undone because I am a Man of unclean Lips and I dwell among a People of unclean Lips and mine Eyes have seen the King the Lord of Hosts And those who have effectually conversed with God in Meditation and Prayer they come away from him with a perfect hatred of Sin for a sight of God worketh an Abomination of what is contrary to him In a Shop of Perfumes you carry away the Scent in your Cloaths You wonder that a Man should come away cold from the Fire and it is as great a wonder to come away from the holy God with vile Affections Here you come to make Experiments whether God be an holy One yea or no whether he be originally effectually holy The Syrians that were Strangers to God's Dispensations could speak of him only by hear-say We have heard that the God of Israel is a merciful God but the Israelites that were acquainted with him could speak of him by Experience we know it As a Man that hath never been acquainted with the use of Fire may say I have heard that the Fire will warm but he that hath been at the Fire he knows and feels it So others can only discourse notionally of God's Holiness In Duty we come to him for real Experiences Lord we know that thou art an holy God SERMON XVII JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are Thirdly THE matter of the Prayer for Perseverance in Grace Keep through thine own Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Name or by thy Name or for thy Names sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews may be thus rendred By thy Name Heb. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Elders obtained a good Report For thy Name Ephes. 4.32 As God for Christ's sake hath forgiven you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Rom. 16.2 Receive her in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for the Lord's sake 1. If it be in thy Name then the meaning is in the Knowledg of thy Truth for by the Name of God is meant any thing by which he is made known The Doctrine of the Gospel in this Chapter is called his Name Vers. 6. I have manifested thy Name to them meaning the whole Doctrine of Godliness So Christ prayeth Keep them in thy Name that is in the constant Profession of the Truth let them not be cheated out of it by Satan nor affrighted out of it by Persecutions but let them constantly hold it forth defend and propagate it to the World 2. By thy Name so God's Name is Himself and Himself is his Name So Exod. 23.21 My Name is in him that is he is of the same Essence and Glory with me So By thy Name is by thy Self thy Power Mercy Goodness Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom by thy gracious Assistance 3. For thy Names sake to shew forth thy Mercy Truth Faithfulness These Expositions may be compounded keep them in thy Truth or the Worship and Profession of thy Name by thy Power for thy Names sake to discover thy Mercy and Truth thy Mercy in taking them into a state of Grace thy Truth in preserving them in the state of Grace The Points are two 1. That the Perseverance of the Saints or their Conservation in the State of Graece is sure and certain 2. That we are kept in the state of Grace by God's Name by his Power for his Glory Doct. 1. That the Perseverance of the Saints or their Conservation in a state of Grace is sure and certain I. I shall shew how I build the certainty of Perseverance on this place II. I shall handle the Doctrine confirming it by other Grounds I. How this Doctrine of the Certainty of the Saints Perseverance is built on this place Christ hath begged it and he beggeth it for all
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
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
to them that is keep close to it they must expect troubles Christ's Subjects are the World's Rebels and if they will not forfeit their Allegiance to Christ the World will fall upon them You must not expect Friends in the World your great Friend and Patron is in Heaven John 16.33 In me ye shall have Peace in the World ye shall have Tribulation he propoundeth it disjunctively we have seldom both together Christ leaveth his Subjects in Satan's Territories and Dominions that he might try their Allegiance 2 Tim. 3.12 All that will live Godly in Christ Jesus shall suffer Persecution he doth not say that profess Christ but that will live godly in Christ that are strict holy true to their Principles And it is not an Observation proper to that Age As long as the Enmity lasts between the two Seeds Opposition will continue Satan never wanted a Party to support his Empire The Persecution of the Church began in Abel and will not be finished till the Day of Judgment and it is a wonder to see an Abel without a Cain Afterwards in Abraham's Family Gal. 4.25 As then he that was born after the Flesh persecuted him that was born after the Spirit So it is now and still we may say So it is now So it hath been and so it will be So afterward Jacob and Esau strugled together in the Belly and the Quarrel began before the Birth And so it is in all Ages Satan hath not changed his Nature nor the World left its Wont Emperors and Kings have become Christian but Satan never yet became Christian and there never wanteth a strong Faction in the World to abet him against the Church In our Times we had great Hopes but still the Spirit of Enmity continueth tho under other Forms and Appearances We see there is a quick Conversion from a Malignant to a Sectary the Term is changed but not the Person I would not be mistaken by a Malignant I mean that which the Scripture meaneth not one that dissents from others in Civil Matters but one that is an Enemy to the Power of Godliness And by a Sectary I mean one that is so in the Scripture Notion a Party-maker in the Church a Carnal Man under a plausible Form opposing the holy and strict Ways of God I tell you this Conversion is easy A piece of soft Wax that was but now stamped with the Shape of the Devil may be easily stamped again with the Seal that is carved into the Shape of an Angel the Wax is the same but the Impression is different It is no new thing for the Saints of God to be in peril of false Brethren as well as of open Enemies nay rather than sit out the Devil can make use of one Saint to persecute another as Asa a good Prince put the Prophet in the Stocks and Christ calleth Peter Satan The Devil may abuse their Zeal and this is strange that a Lamb should act the Wolves part Usually indeed he maketh use of the World it is the Providence of God that the Wicked hate Christ and his Messengers Christ doth usually reveal his Ways to the World by the Quality of the Men that rise against them it must needs be good what such Men hate their very Respect would be a Suspicion and their Approbation a Contumely and Disgrace a Man would have some cause to suspect himself if he had their Favour Thus you see Christians tho in a private Sphere that would live godly in Christ must expect their share in the World's hatred Now the Lord permits it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for a Testimony to his Servants for a Testimony against his Adversaries for a Testimony to the Ways of God all these will be gathered out of the same Expression as it is recited by several Evangelists Mark 13.9 They shall deliver ye up to Councils and in the Synagogues ye shall be beaten and ye shall be brought before Kings and Rulers for my sake for a Testimony against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by your zealous Defence they may have a sufficient knowledg of the Ways of God and so be convinced or confounded by them Luke 21.13 It shall turn to you for a Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Proof of your Loyalty And Mat. 24.14 it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel of the Kingdom shall be preached in all the World for a Witness implying to the Truth God chuseth his eminent Servants to be his Champions that the World may know that there is somewhat excellent in their Principles worth the suffering for God will not have his Servants to go to Heaven without a Testimony nor his Enemies to go to Hell without a Testimony and a Sting in their Consciences nor any Age to pass away without a Testimony 2. Ministers This is usually their Portion few of the Apostles and Prophets came to a natural Death As their Calling is eminent so are their Sufferings James 5.10 Take my Brethren the Prophets who have suffered in the Name of the Lord for an Example of suffering Affliction and of Patience He doth not say Take them for an Example of Holiness but of Suffering and Patience They were the Worthies of God eminent for Holiness yet chiefly for Sufferings The Prophets that were God's own Mouth sheltered under the Buckler of their special Commission and the singular Innocency and Holiness of their Lives and yet they suffered what Recompence did they receive for all their Pains but Saws and Swords and Dungeons Now the Ministers of all Ages are mustered and enrolled for the same War with the Prophets and Apostles we maintain the same Cause tho with less vigor and strength and we expect the same Crown why should we grudge to drink of the same Cup In these latter Times God hath reserved the Ministry for all the Contempt and Scorn that Villany and Outrage can heap upon their Persons But why should we look for better Entertainment You would think the World should hate false Teachers surely they have most cause but if they slight us and neglect to provide for us remember it is a wonder that they do not persecute us But this falleth out partly by the Malice of Men partly by the Providence of God 1. By the Malice of Men. To preach is to bait the World Praedicare nihil aliud est quà m derivare in se furorem Mundi We are to cross carnal Interests to wrestle with vile Affections to pull the Beast out of Mens Hearts and we are like to be bruised in the Conflict 1 Cor. 15.32 I have fought with Beasts at Ephesus most probably the rude Multitude that were ready to tear him in pieces when he cried down the Worship of Diana Carnal Interests are very touchy worse than vile Affections The Doctrine of the Gospel cannot be preached in power but it draweth hatred upon the Person that preacheth it John 7.7 The World cannot hate you but me
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
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
Light with it to see Sin after another manner altho a Man did not know it before Faith persuadeth us that the Commands of God are just and equal there is a believing Commands as well as Promises this is a Command from God Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments SERMON XXVII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth I NOW Proceed to the Reasons why God sanctifieth by his Truth It is most suitable to God's Honour and to Man's Nature I. To God's Honour It was meet that God should give a Rule to the Creatures or else how should they know his Will And then it was meet to honour this Rule by owning it above all other Doctrines by the concomitant Operation of his Spirit This is the authentick Proof the Efficacy of the Word is a Pledg of the Truth of it John 8.32 And ye shall know the Truth and the Truth shall make ye free from the Bondage of Sin the Devil and Death A wicked Man cannot have an absolute assurance of the Truth of the Word he hath no feeling of the Power of it There is a great deal of Do How do you prove the Scriptures to be the Word of God A Believer hath the Testimony in his own Heart 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself His Conscience and Heart are set at liberty by Water and Blood This made the Apostles bold and should make Ministers so Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God unto Salvation We should not be ashamed to preach it and you should not be ashamed to profess it it is the Power of God God will not associate and join the powerful Operation of his Spirit with any other Doctrine So David when he commendeth the Law by which he doth not mean the Decalogue but the whole Word of God Psal. 19.7 8 9. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoycing the Soul the Commandment of the Lord is pure enlightning the Eyes The Fear of the Lord is clean enduring for ever the Judgments of the Lord are true and righteous altogether He had spoken before of the Excellency of the Sun now of the Word intimating that the Word of God is as necessary for the Heart as the Sun is for the World We can as well be without the Sun as without the Bible But how doth he evidence it From the Effects upon the Heart and Conscience Comfort and Grace are two great Evidences of the Perfection of the Word No Doctrine in the World save this Divine Truth set down in Scripture is able to discover the Sin and Misery of Man the Remedy and Relief of it in Christ. No Doctrine save this alone can effectually humble a Soul and convert it to God make it sensible of the Loss by Sin and restore it to a better Condition II. It is more suitable to Man's Nature The Word is more morally accommodated to work upon the Heart of Man than any other Instrument Means or Doctrine in the World 1. The Precepts of it It is the Copy of God's Holiness the Light by which we see ever◠thing in its own Colours The Light of Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law Rom. 2.14 15. It taketh notice of gross Acts of Sin and the outward Work of Duty they made Conscience to abstain from gross Acts of Sin and to perform outward Acts of Piety and Devotion as offering Sacrifices and Prayers But now there is an excellent Spirit of Holiness that breatheth in the Word and all matters of Duty are advanced to their greatest perfection Psal. 119.96 Thy Commandment is exceeding broad of a vast extent and latitude comprizing every Motion Thought and Circumstance in Duties not only the Act is required but the Frame of Heart is regarded not only Sins but Lusts are forbidden If ever there were an Instrument fitted to do a thing the Word is fitted to promote Holiness the true Purity that is pleasing to God 2. The Paterns and Examples of the Word We miscarry by low Examples and learn Looseness and Carelesness one by another Therefore the Word of God to elevate Holiness to the highest extent presseth not only the Examples of the Saints whose Memorials are left upon record in the Word but the Holiness of the Angels yea the Holiness of God himself The highest Aim doth no hurt he will shoot further who aimeth at a Star than he that aimeth at a Shrub Be ye Followers of them who through Faith and Patience have inherited the Promises Heb. 6.12 Thy Will be done on Earth as it is done in Heaven Mat. 6.10 Be ye holy as I am holy 1 Pet. 1.15 Communion begets Conformity We need all kinds of Examples high Examples that we may not rest in any low degrees and beginnings of Holiness low Examples that we may think it possible We are not Angels but Men and Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Affections that have the same natural Interests natural Wants with others It is a trodden Path in the Way to Heaven you may see the Footsteps of the Saints 3. Excellent Rewards and fit Arguments to induce us to the Practice of Holiness 2 Cor. 7.1 Having these Promises dearly Beloved let us cleanse our selves from all the Filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. God covenants with us as if we were free-born to interest our Hearts in the Love and Practice of Holiness we have as much propounded as we can wish for nay and more 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the Things which God hath prepared for them that love him Lactantius saith of the Heathens Virtutis vim non sentiunt cujus proemium ignorant They feel not the Power of Vertue because they are ignorant of the Reward of Vertue Life and Glory and the great things to come are powerful Motives can you meet with the like elsewhere All Creatures seek their own Perfection Philosophy is to seek of a sure Reward and Encouragement 4. Our many Advantages in Christ. We have not only Encouragement offered but Help and Assistance Christ hath purchased Grace to make us holy 1 Pet. 2.24 Who his own self bare our Sins in his own Body on the Tree that we being dead unto Sin might live to Righteousness by whose Stripes ye were healed He hath not only purchased the Rewards of Grace to wit that God should not deal with us in Soveraignty but purchased the Abilities of Grace redeemed us from
a vain Conversation 1 Pet. 1.18 By his Death the Covenant is made a Testament and all the Precepts are turned into so many Promises and Legacies Christ will give what he requireth All Excuse is taken away from Laziness and Wickedness is no longer allowed the Plea of Weakness There is Help offered in Christ. 5. Terrible Threatnings The Word is impatient of being denied it would have Holiness upon any Terms There is somewhat propounded to our Fear as well as our Hope Not only the Loss of Happiness Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God which is Loss enough to an ingenuous Spirit But the Forfeiture of the Soul into eternal Torments without ease without end Go ye Cursed into everlasting Fire God hath a Prison for obstinate Creatures a Worm that never dies a Fire that never goes out Whose Heart doth not tremble at the mention of these things We cannot endure the Torment of one Night under a Feaverish Distemper how shall we think of lying down in everlasting Burnings 6. The Word presseth all this with such a Majesty and Power that it astonisheth the Conscience and maketh the Hearts and Souls of Men to quake within them Felix trembled at the mention of Judgment to come There is so much of God in the Word that if it doth not renew Men it doth restrain them maketh them tremble where it hath least force it cometh with such a manifestation of divine Authority upon the Conscience Lactantius saith Nihil ponderis habent illa Praecepta quia sunt humanae There is no such Majesty in humane Precepts Nemo credit quia tam se hominem putat esse qui aâ—divit quà m illum qui praedicat Man is not astonished by Man Verba dedi verba reddidi But now the Word of God searcheth the Heart pincheth the Conscience and where it worketh least it maketh Men to quake within themselves It is said Mat. 7.28 29. The People were astonished at Christ's Doctrine for he taught them as one having Authority and not as the Scribes God's Word cometh with Evidence and Conviction upon the Conscience that they admire the Power of it there is Sovereign Majesty in it the Draught is like the Author Thus you see what a powerful Instrument the Word is even in a moral way therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man Vse 1. Of Information 1. It informeth us what a Treasure Truth is and what a value we should put upon it There are two Things in the World that God is very tender of his Truth and his Saints In the Controversy about Toleration Men on the one side have urged the danger of medling with Saints on the other side others have urged the value of Truth If the whole Controversy did depend upon this Issue which are to be most respected the Truth or the Saints since God is tender of both it would soon be decided For besides this that it is strange that they only who are called Saints should be afraid of a vigorous Prosecution and Defence of the Truth it is clear Truth must have the Preheminence for it is Truth that maketh Saints and we had need be more tender of the Root than of the Branches 2. It informeth us that out of the true Religion there is no Salvation because there is no true Holiness and without Holiness no Man shall see God Heb. 12.14 Follow Peace with all Men and Holiness without which no Man shall see God It is not without Peace the Necessity is not laid upon that but Holiness for Peace is often broken for Strictness sake A Man that is faithful and sincere may have little of the World's respect But now without the true Religion there is no Holiness that 's clear Hence 't is said Sanctify them by thy Truth There may be Civility and the Exactness of a moral Course counterfeit Grace but there can be no true Sanctification because the Heart can never be good that is ignorant of the Truth and poisoned with Error there may be Superstition which is but a Bastard Religion there may be a good Life but there cannot be a good Heart no true Comfort and true Grace Anima quae à Deo fornicata est casta esse non potest He that believeth ill can never live well Grace and Truth are Twins that live and die together Moral Vertue is very defective in it self Sapientia eorum plerumque abscondit vitia non abscindit All their Craft was to hide a Lust not to root it out 3. That they have not a sound apprehension of Truth that have no Grace There may be a naked and unactive Apprehension that is not accompanied with Power they learn Truth by rote and rest in a vain Speculation but have no strength to perform their Duty 2 Tim. 3.5 compared with Rom. 2.20 What in one place is called a Form of Godliness is in the other called a Form of Knowledg Poor slight and superficial Apprehensions of the Truth they take up Truth not upon any Divine Testimony or Evidence of the Spirit but upon the Credit and Authority of Men the Practice and Profession of the Nation or the Injunctions of a Civil State This is the account of most Mens Truth and Faith Alas Truth thus received entreth not upon the Heart Men gain but a disciplinary Knowledg a literal Knowledg and a spiritual Knowledg differ Ephes. 4.21 If so be that ye have heard of him and have been taught by him as the Truth is in Jesus When a Man receiveth it out of the Hands of the Spirit of Christ it frameth and disposeth the Heart to Godliness So Col. 1.6 Since ye heard of it and knew the Grace of God in Truth The tasting of a Thing excelleth the reading of it the true inward powerful affectionate Knowledg affecteth the Heart and altereth and changeth it A Man knoweth no more of Christ than he valueth esteemeth and affecteth and which puts the whole inward Man into an holy spiritual Frame Good Principles if heartily embraced will 〈◊〉 a good Conversation The Point needeth to be heeded in these Times when Knowledg is increased but practice and strictness suffereth an abatement and decay Boni esse desinunt postquam docti evaserint What Strength and Power of Religion possesses the Heart When you know the Truth doth it carry you to God and Godliness 4. They that are above Scriptures have no true Holiness God sanctifieth by the Truth It is strange how Charity over-reacheth to saint Antiscripturists and Men above Ordinances whereas it is the true Ground and Reason of Sanctification As Bernard saith of some That whilst they plead for the Salvation of Heathens scarce shew themselves Christians So I am afraid our excessive Charity to Men argueth little Affection to God God accepteth no Holiness but Word-Holiness and worketh Holiness no other way I doubt they that despise Prophesying quench the Spirit When
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
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
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
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
Zin because ye sanctified me not in the midst of the Children of Israel 4. Another Quality to be discerned in the Manner and Form of the Scriptures is the Harmony and Agreement that is to be found in them all along notwithstanding the diversity of Times Places and Persons still there is an increase of Knowledg and Dispensations rise higher and higher as the Light increaseth till Noon-day but there is no difference Luke 1.70 As he spake by the Mouth of his Holy Prophets which have been since the World began One Mouth many Prophets They lived in such distant Ages handled such diversity of Arguments yet all conspired in promoting the same Truth which is now revealed to us in the New Testament There is a great difference of Style some speak with more loftiness and majesty others with greater familiarity and humility of Expression yet all promoting the same thing There is a difference in the manner of Prosecution yet an exact harmony in the Substance and essential Quality of their Writings not only in their general drift and scope to set out the Glory of God and the Good of Mankind but in the matter handled without any spice of secular Vanity as is to be seen in other Writings So that one and the same Spirit appeareth throughout the whole 1 Cor. 12.4 Now there are diversities of Gifts but the same Spirit Yea there is not only a diversity of Style but a different degree of Light according to the increase of God's Dispensations yet there is an Harmony God's Name and Style and the Mystery of Christ was made known to the Church by degrees the solemn Title and Style of God was not one and the same from the beginning of the World but tho they were divers yet they were not one contrary to another but one perfecting the other He is called by Melchisedeck The most High God Possessor of Heaven and Earth Gen. 14.19 Afterwards by reason of his Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Alsufficient Gen. 17.1 I am the Almighty God or the Alsufficient God walk before me and be thou perfect Then when he was put to it he made known himself by the Name of Jehovah Exod. 6.2 3. And God spake unto Moses and said unto him I am the Lord. And I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known unto them And after the appropriation of the Covenant to the Family of the Patriarchs he is called the God of Abraham of Isaac and of Jacob Exod. 3.15 The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my Name for ever and this is my Memorial unto all Generations Then upon experience of God's care of them he is called Exod. 20.2 The Lord thy God which hath brought thee out of the Land of Egypt out of the House of Bondage Then the Lord that brought his People out of the North Country Jer. 23.7 8. Therefore behold the days come saith the Lord that they shall no more say The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth which brought up and which led the Seed of the House of Israel out of the North Country and from all Countries whither I had driven them and they shall dwell in their own Land Then when the Sun of Righteousness was risen the God and Father of our Lord Jesus Christ 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope c. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption First it was revealed to Adam to be by the Seed of the Woman Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel Then to Abraham by thy Seed Gen. 12.3 In thee shall all the Families of the Earth be blessed which was repeated to Isaac to cut off Ishmael then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come viz. out of Judah Gen. 49.10 The Scepter shall not depart from Judah nor the Law-giver from between his Feet until Shiloh come Then that he should come of David's Line Isa. 11.1 There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And that he should be born of a Virgin Isa. 7.14 Behold a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel There is a difference of manifestation yet still an Harmony as there is a difference between a small Print and a great Print but the Matter is the same The Mystery of God manifested in the Flesh is set forth in a fairer Edition 5. There is one Character more in the Form and Manner of these Writings and that is Impartiality Kings and Subjects are bound by the same Laws liable to the same Punishments encouraged by the same Promises If the Scriptures were only a Politick Device to keep Subjects in awe there would be some exemption for Potentates but they are alike obnoxious to God's Judgment and the same Tophet that is provided for the Peasant is provided for the Prince Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared he hath made it deep and large c. Tophet was a Valley where the Idolatrous Jews were wont to burn their Children therefore as a fit Type of Everlasting Punishment it is put for Hell it is capacious enough to receive all King and Subject Now the Scriptures that threaten Potentates as well as others must needs be a Law that cometh from an higher than the Highest Who would presume else to threaten those in Power Rev. 20.12 And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which was the Book of Life and the Dead were judged out of those things which were written in the Books according to their Works On this side the Grave there is a distinction between Man and Man but all are alike obnoxious to Christ's Judgment and all stand in dread of it There is enough in the Scriptures to astonish the Heart of the mightiest Potentate and make it tremble II. Now from the Matter of the Scriptures I am much prevented from what is published on James 1.18 But let me speak something now All that is spoken in the Scripture may be reduced to these five Heads Precepts Promises Doctrines Histories Prophecies Now all these
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
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
Men of old did suit their Prayers to their foregoing Sermons so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles What did he promise to them John 16.8 9 10 11. If I depart I will send the Comforter unto you and when he is come he will reprove the World of Sin of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged This is a difficult Place the meaning is this In the Context you will find the Apostles were troubled about Christ's Departure and their going out into the World to preach the Gospel for they apprehended their Service difficult their Master for whom they stood despised and looked upon as a Seducer and Mock-King among the Jews their Message very unpleasant as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud malitious ambitious World they that were to preach a Doctrine contrary to the Lusts and Interests of Men and go forth in the Name of a Master that was despised and hanged on a Tree what shall they do Be not troubled saith our Saviour He lays in many Comforts and among them that the World shall be convinced The Spirit shall convince the World of Sin c. Observe 1. The Act He shall convince 2. The Object the World 3. The Particulars what he shall convince them of of Sin of Righteousness and of Judgment 4. The Means by the Spirit 5. The Effects of this and how this was accomplished and what a mighty Confirmation this was of the Apostle's Testimony 1. Consider the Act He shall reprove or convince not convert but convince whereby is meant not only his offering or affording sufficient Means which might convince Men but his actual convincing them thereby even the reprobate World shall be so convinced as they were put to silence that they shall not easily be able to gain-say the Truth nay some of them shall obtain the Profession of it And yet the Holy Ghost goeth no further with them than fully to convince them the Work stoppeth there they are not effectually converted to God As many carnal Men that remain in an unregenerate Condition to the last may have many temporal Gifts bestowed on them whereby they may be made useful to the real and true Believers and have strange Changes and Flashes of Conscience for a while yet it went no further therefore the Apostle saith Heb. 6.4 5. They were enlightned and had tasted of the Heavenly Gift and were made Partakers of the Holy Ghost And have tasted the good Word of God and the Powers of the World to come 2. The Object of this Work of the Spirit Whom shall he convince the World It is notable the Church is not spoken of but the World Now the World is either the unregenerate and unconverted World or else the reprobate and lost World who finally persist in their Unbelief or want of saving Faith this mad raging World shall be convinced and so their opposition taken off or their Edg blunted and they made more easy and kind to his People though they are but convinced and continue still in a state of Nature Nay some of them shall join with them and be made greatly useful to them therefore they need not fear though all the Power and Learning in the World were against them at that time 3. The Particulars whereof they are convinced Of Sin of Righteousness and of Judgment Grotius and other Interpreters observe there were three sorts of Causes of Actions among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning criminal Matters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defending the Just and Upright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in urging the Law of Retaliation for Damage done Sometimes there was a Suit commenced to know whether a Man were a criminal or no at other times if any Man had been wronged there was a Suit commenced concerning Righteousness and Innocency and the Man was acquitted in Court Sometimes there was an Action concerning Judgment and that was concerning Retaliation giving Eye for Eye Tooth for Tooth recompencing the Party wronged concerning Damage done So here the Holy Ghost at his coming should be the Advocate of Christ against the World who had rejected and crucified him One Action that he should put in against the World was concerning Sin whether Christ or the Despisers of his Grace were guilty of a Crime it would appear in the Issue that not to believe in him was a Sin as well as to transgress the moral or natural Law The second Action was concerning Righteousness to vindicate his Innocency though he suffered among them as a Malefactor in that he was owned by God and taken up into Heaven as a clear Testimony of his Innocency The third Action was that of Judgment or punishing injurious Persons by way of Retaliation that those which struck out another's Eye or Tooth were to lose their own or he that had wronged another Man in his Substance should lose as much of his own This Action he had against Satan who with his Instruments had put Christ to Death now the Prince of this World shall be judged Retaliation shall be done upon him his Kingdom destroyed his Idols and Oracles battered down and put to silence and under Disgrace And thus the Spirit should come to convince the World that it was a Sin not to believe in Christ who was a righteous and innocent Person and the Devil which did the wrong should have Right done upon him that he should be destroyed and his Kingdom demolished All these we have Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Forgiveness of Sins The first Question was concerning Sin Whether Christ died as a Malefactor or whether he was a true Prophet And whether it was not a Sin in the Jews not to receive him that was the Point in Controversy between the Apostles in preaching the Gospel and the World that denied this The next Question was concerning Righteousness Whether Christ was a Righteous Person Now Christ being exalted at God's right Hand was thereby owned to be a Righteous Person that though he was hanged on the Tree yet he was justified and exalted at the right Hand of God The other Controversie was concerning Judgment Whether Christ were a base Person or one exalted to be Prince and Saviour exalted above Satan and all Things that are called God in the World Now the Spirit shall convince the World that the Prince of this World is condemned and that Christ is the Prince and Saviour and he must be owned and exalted and his Kingdom set up every where Thus when poor Men were to
of Arms. I remember in Ecclesiastical History when Valens the Emperor railed against all the Defenders of the Godhead of Christ they did not meddle with Polinus out of Reverence to him for he was a very holy strict Man none durst lay Hands upon him 3. Many times they profess and join to the Church and so we have benefit by their Gifts and Abilities Authority and Power for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession and the temporary Faith of a Magistrate tho carnal may be a Protection to Christianity as an Hedg of Thorns may be a good Fence about a Garden of Roses If they are Men of Parts they may help to defend the Christian Doctrine as a living Tree may be supported by a dead Post and the Gifts of carnal Men are for the use of the Body as the Gibeonites joined to Israel and were made hewers of Wood and drawers of Water or as the Carpenters who helped to build Noah's Ark perished in the Flood or as Negroes that dig in the Mines of Knowledg God may imploy them to bring up that which may be of great use and profit to the World they may help to build an Ark for others tho they themselves perish in the Water We would not refuse Gold from a dirty Hand neither are we to slight the benefit of carnal Men's parts for the common Profession of Christianity that they are under tho they are Slaves to their Lusts yet it is a real benefit and help to the Saints 4. They serve for a Warning to the Saints When this Conviction is strong upon them and grows to an height by the Stings of Conscience and Horrors of them that die in despair God warneth his People tho we would bear off the Stroke yet God knows how soon this Fire may be kindled in our own Breasts when Men see what Convictions will do being stifled and not complied with and Men live not according to their Light it is a warning to others As a Slave is many times beaten to warn a Son of his Father's Displeasure and Naturalists tell us a Lion will tremble to see a Dog beaten before him so do the Children of God tremble at the Convictions of wicked Men. Oh the Horrors of their Conscience declare what God hath wrought upon them tho few take little notice of it Thirdly In respect to the World it self this Conviction serveth both to lessen and encrease their Judgment The Terms seem to be opposite 1. Sometimes to lessen their Judgment Certainly the degrees of eternal Punishment are not equal there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 23.14 a greater Judgment there is a hotter and a cooler Hell there are few Stripes and many Stripes In the World to come it is more tolerable for some than for others Mat. 12.41 The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah's Preaching because there was a temporal Repentance they humbled themselves for a while tho they were frighted to this Religiousness Aristides Cato and other moral Heathens their Condition will be more tolerable than those Men that live in a way of brutish and filthy Excess So there are many convinced that have helped the Church and been friendly to Religion when others have oppressed and opposed the Ways of God they have been a Hiding-Place a Shelter a Countenance a Protection to the People of God these shall not lose their Reward they have many Blessings in this World tho they continue Carnal and live and die in their Sins I suppose the more they comply with these Convictions their Condemnation shall be lessened tho not taken away This Advantage they have ut mitiùs ardeant they shall have a cooler Hell 2. Sometimes to increase their Judgment Those that maliciously oppose this Conviction they hasten their own Condemnation and heighten it Then it will be a Sin to them with a Witness when they knew their Master's Will and did it not James 4.17 Therefore to him that knoweth to do Good and doth it not to him it is Sin They carry this Conviction to Hell with them and it is a part of their Torment this is the Worm that never dies Oh what a Terror will it be for them to think I had a better Estate discovered to me I knew somewhat of the Ways of God and now I am shut out for ever and ever There is a Worm that never dies as well as a Fire that shall never be quenched Mark 9.44 There may be a Conviction so much as to enable a Man to speak to others yet he may be a worker of Iniquity and cast out of Christ's Presence How will this encrease their Torment their Knowledg serveth but to damn them the more The Characters are indelible and are not extinguished by Death To all other Torments there is added the gnawing of Conscience Look as in the Elect there is such a Spark kindled as shall never be extinguished their Knowledg they get here is not abolished but perfected and the Joys of the Spirit begin their Heaven a witnessing excusing Conscience to the Elect is the beginning of Heaven So in Hell Conscience will be always raging and expostolating with you Oh Fool that I was to neglect so great Salvation which others enjoy If I had lived civilly at least it had been better with me than now it is As they know more of God than others do so their Judgment will accordingly be greater And you know not how soon God may kindle this Fire in your Bosoms who for the present steep on carelesly in your Sins Vse 1. This may serve to perswade us that the Conviction of the World is a great Blessing and conduceth much to the advancement of Christ's Kingdom without any visible force with meer Spiritual Weapons in despight of all opposition which can be made thereunto The corrupt and ill-principled World cannot stand out against the Evidence of the Truth when it is soundly preached and in the Demonstration of the Spirit We have too slight an Opinion of the Weapons of our Spiritual Warfare 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty through God for the pulling down of strong Holds Surely they are more mighty to pull down strong Holds than we are aware of The Spirit of the Lord tho he will not convert yet can so put to silence and bridle the Opposition that carnal Men make that it shall be ineffectual It concerneth God in Honour to go thus far on with the World for the promoting of his Kingdom and that they may not go on with an high Hand to oppose and crush it And this doth also evince the Truth of the Christian Religion such Convictions accompanying the preaching of it And God doth not wholly discontinue this Dispensation now There are ordinary Operations of the Spirit where the Gospel is preached which do convince the World The careless Professor
owns the same Creed the same Bible and the same Baptism and that is a mighty Help and Advantage Vse 2. It informeth us of the Love and Care of Christ he would omit no Blessing that conduceth to the Church's Good He would have those convinced whom he doth not convert that we may have no stumbling-block in our way to Heaven It was a Question Have any of the Rulers believed in him John 7.48 Alas when the Powers of the World are against the People of God the World is apt to think hard of Christ and many stumble at this Rock of Offence Now that we may have the Help of their Power and Authority and Countenance and the Gifts of Carnal Men the Lord will put them under some Conviction of the Truth of Christianity Christ would not only give us the Benefit of our Fellow Saints but of Carnal Hypocrites as the Moon hath no Light in it self yet it giveth Light to others tho they have no Grace in their Hearts yet they have notable Parts and they do a great deal of good and that our Pilgrimage might not be wholly uncomfortable If all the World were divided into two Ranks as Jeremiah's Basket of Figs Jer. 24. were either very good or very naught There were no living in the World if all were Pagans or Christians No some must come under a temporary Faith that the People of God may live more commodiously It is the Wisdom of Providence that there is a middle Party that are as a Skreen between the extreamly Wicked and the Saints they are not so bad as the worst because they are convinced more tho not converted Christians In Christ all things are ours not only the Elect who are our Companions and Fellows in the same Grace but also the Reprobates are ours the more civil and convinced sort of the World are for our good and do much serve the Uses of the Church and the worst sort of Reprobates serve for our exercise and trial for the awakening more serious Grace in us by their Oppositions and for the heightning our Privileges the more evil they are the more cause have we to bless a good God that hath made us better Vse 3. It presseth us not to slight nor yet to rest in these Convictions and in this Temporary Faith 1. Do not slight your Convictions and Remorses of Conscience Tho all convinced Men are not converted yet there are none converted but they are first convinced A Temporary Faith taken up upon common Inducements makes way for a Saving Faith as the priming of a Post makes it receptive of better Colours Whereas on the other side slighted Convictions tho you smother them now will be felt another day it is but a Wound skinned over and slightly healed that festers into a dangerous Sore Twenty Years were past and there was no remembrance of Joseph but when his Brethren were in distress Conscience wrought Gen. 42.21 And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this distress come upon us they were convinced of some Wrong done to him Convictions are forgotten smothered neglected Conscience speaketh no more but it writeth when it doth not speak and when the Mists of the Soul are a little cleared and scattered all is legible that which they thought was forgotten cometh to light and those old Convictions break out with violence to our horror and trouble Therefore flight them not 2. Do not rest in these Convictions Thus it may be with Reprobates they may be convinced of the best Way almost perswaded but not altogether The Young Man was not far from the Kingdom of Heaven he was near but never entred Some civil Men are upon the Borders of Grace Do not rest in this Estate How shall I know I am only convinced and not converted to God Answ. Thus 1. If Sin be discovered but not mortified if there be no endeavour to get it removed As a March-Sun raiseth aguish Vapors but cannot scatter them as when the Sun gets up into its height So Conviction discovers Sin but doth not help us to mortify it Rom. 7.9 For I was alive without the Law once but when the Commandment came Sin revived and I died 2. When we have Wishes but no Practice slight and cold Desires Oh when shall this sensual Heart be made Heavenly this worldly Heart put into a better frame but no serious looking after it nor waiting upon God that we may obtain these things we desire Balaam had his Wishes and good Moods Numb 23.10 Oh that I might die the death of the Righteous and that my latter end may be like his vellent sed nolunt they would and they would not empty Velleities they would fain have Grace but they will not be at the cost of continual attending upon God till he work it in their Hearts And they are ineffectual Glances Wishing without Working obtains nothing These are like early Blossoms in the Spring that put forth lustily but are soon nipt and never come to Fruit. 3. Negatives without Positives Men do not hate Christ nor the People of God but do they love them 1 Cor. 1â— 22 If any Man love not the Lord Jesus Christ c. It is not enough not to hate Christ but are your Hearts carried towards him So many do not oppose the Ministry of the Gospel Ay but they neglect the Message of the Gospel they content themselves with a few flying Thoughts about Christ Heaven and the Blessed Things that are to come like the glance of the Sun-beam upon a Wave Heb. 2.3 How shall we escape if we neglect so great Salvation It is not said if we contemn resist undermine it No they are not of that Rank but they are of a more plausible Rank and Sort of People they would countenance the Profession of Godliness but neglect the Duties of it There are two sorts of Men some are well-willers to good Things some open malicious Persecutors In some natural Hatred is more allayed tho all hate it but there is a despight in Neglect as the neglect of Things worthy and great argue a scorn and contempt as well as the malicious refusal To be neutral and cold indifferent to God and Sin is to be an Enemy 4. There is an inward Approbation many times without an outward Profession or without such a constitution of Soul as to chuse these things for our Portion Alas many that are convinced approve things that are Excellent Rom. 2.18 Thou knowest his Will and approvest the things that are more excellent being instructed out of the Law Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them An honourable esteem they had but they could not endure the severity of Discipline as being afraid because of the Case of Ananias who paid so dearly for a little dissembling So many are not
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
then shall be that great Rendezvouz when the four Winds shall give up their Dead Then the Wicked shall be hearded they shall be bound up in Bundles as Straws and Sticks bound up together in a Bundle serve to set one another on Fire Mat. 13.40 41 42. Adulterers together and Drunkards together and Thieves together and so encrease one another's Torment So all the Godly shall meet in a Congregation and never be separated more You do not only groan and wait for it but the departed Saints also Rev. 6.9 10. I saw under the Altar the Souls of them that were slain for the Word of God and for the Testimony which they held And they cried with a loud Voice saying How long O Lord Holy and True dost thou not judg and avenge our Blood on them that dwell on the Earth As in a Wreck those that get first to Shore are longing for and looking for their Companions This is the Communion between us and Saints departed they long for our Company as we for theirs we praise God for them they groan for us we long and wait by joint desires for that happy Day Vse 3. It is an Engagement to the Churches of all parts to maintain a common intercourse one with another All maketh but one Body We should pray for them whom we have not seen in the Flesh Col. 2.2 and send relief to them as the Church at Antioch to Jerusalem when the Famine was foretold Acts 11. latter end And as God giveth Opportunities meet and consult for one another's welfare But the World is not ripe for this yet Vse 4. It giveth you assurance of the continuance of the Ministry as long as the World continueth As long as the World continueth there are Elect to be gathered 2 Pet. 3.9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance The Ship tarrieth till all the Passengers be taken in and then they lanch out into the Deep The great Aim of Christ in keeping up the World is to make his Body compleat and as long as the Elect are to be gathered the Ministry is to continue Ephes. 4.11 12. 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 of the Body of Christ. The Workmen are not dismissed till the House be built Secondly Understand it singly and severally that they may be made perfect in one that is that there may be a perfect Oneness between Member and Member of Christ's Body or a brotherly Affection which one Member hath to another Observe No less Vnion will content Christ but what is perfect This was the Aim of his Prayers then strive for it wait for it 1. Strive for it 1 Cor. 1.10 Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joined together in the same Mind and in the same Judgment We should all strive together as if we had but one Scope one Interest one Heart We should grow up to this Perfection more and more Oh what Conscience should we make of keeping the Unity of the Spirit in the Bond of Peace If we are not one in Opinion yet we should have one Aim and Scope Let us concur in one Object and Rule and as far as we have attained to the knowledg of it let us walk together 2. Wait for it The Perfection of our Communion is in Life Eternal Here it is begun we are growing to the perfect Day Prov. 4.18 The Path of the Just is at the shining Light that shineth more and more to the perfect day Ibi Lutherus Zuinglius optime conveniunt We are going thither where Hooper and Ridley Luther and Zuinglius shall be of a Mind In Heaven they are all of one Mind one Heart one Emploiment there is neither Pride nor Ignorance nor Factions to divide us but all agree in one Comfort II. The End as to the World their Conviction That the World may know that thou hast sent me and that thou hast loved them as thou hast loved me When is the World convinced and how I shall answer both together in part here and fully hereafter 1. In part here by Christ's being and working in them by the Life of Christ appearing in their Conversations 2. Fully and finally at the last Judgment by the Glory put upon them The Reprobate World shall know to their cost when they shall see them invested with such Glory that they were the Darlings of God But of what shall the World be convinced Of Christ's Mission and the Saints Privileges that Christ was authorized by God as the Doctor of the Church and the Saints are dearly beloved of God Observe There are two things God is tender of and two things the World is ignorant of his Truth and his Saints 1. God prizeth these above all things 1. His Gospel and therefore would have the World convinced that Christ was sent as a Messenger from the Bosom of God 2. His Saints and therefore he would have them convinced of his Love to them and that he hath taken them into his Protection as he did the Person of Christ. What should People regard but these two especially since God hath put his little Ones to Nurse and bid them be wise to learn his Truths 2. The World is most ignorant of these two Of the Divine Authority of the Gospel and therefore they slight it and refuse it as much as they do And of the dearness of his Saints therefore they persecute and molest them and use them hardly The World may be well called Darkness Ephes. 5.8 because they are ignorant of two things which do most concern them But let us speak more particularly of that wonderful and mysterious Expression That thou hast loved them as thou hast loved me Observe three things 1. That God loveth Christ. 2. That God loveth the Saints as he loved Christ. 3. That Christ would have the World know so much and be convinced of it 1. Observe That God loveth Christ as the first Object of his Love This is my beloved Son in whom I am well-pleased Mat. 3.17 He is his dear Son Col. 1.13 Who hath delivered us from the Power of Darkness and hath translated us into the Kingdom of his dear Son God saw all the Works of his Hands that they were Good He delighteth in the Creatures much more in his Son He loveth Christ as God and as Mediator as God-Man 1. As God so he is primâ—m amabile the first Object of his Love as his own express Image that represents his Attributes exactly He is the First Son the Natural Son as we are Adopted Ones and so his Soul taketh an infinite contentment in Christ
What they know not naturally as brute Beasts in those things they corrupt themselves Suppose they use the Spectacles of Art to help the Native Light of Reason with Industry yet their Eyes are blind How erroneous in Religion were the Civil Nations Rom. 1.22 Professing themselves to be wise they became Fools very foolish in Matters of Worship The Romans placed Fear Humane Passions and every paltry thing among their Gods The ruder and more brutish Nations worshipped only the Sun and Thunder things great and wonderful And still now we see great Scholars given over to fond Superstitions Nay go higher suppose besides the Spectacles of Art Nature be furnished with the Glass of the Word yet we see great Scholars very defective in the most useful and practical Points Nicodemus a Teacher in Israel knew not Regeneration John 3.10 Usually they delight rather in Moral Strains than Mysteries of Faith and err in one Point or another usually the Controversies of their Age they are blinded by Pride or Interest are loth to stoop to Truth revealed and so are outstarted by the Vulgar Surgunt indocti rapiunt Coelam c. they dispute away Heaven while others surprize it Nay suppose they had an exact Model and Proportion of Faith and do pry into all the Secrets of Religion as it is possible to do with the common Light and Help of the Spirit which is as far as a Reprobate can go yet all this is without any change of Affection without any savour or relish of Truth This Speculative and Artificial Knowledg doth not change the Heart But here is an Objection Many Carnal Men have great Parts and profess the Knowledg of the True God I Answer 1. The greatest part of the World lieth in Ignorance they are born in Darkness live in Darkness love Darkness more than Light and are under the Powers of Darkness Ephes. 6.12 The Rulers of the Darkness of this World The Devil hath a large Territory over all the blind Nations 2. Carnal Men that own the True God and profess him yet in a Scripture-sense they do not know him For Knowledg not being affective it is reputed Ignorance John 8.54 55. Of whom ye say that he is your God Yet ye have not known him but I know him and if I should say I know him not I shall be a Liar like unto you but I know him and keep his Saying It is a Lie to pretend to Knowledg without Obedience 1 John 2.4 5. And hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him For all their great Parts they are but Spiritual Fools they have no true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are all Carnal Men Titus 3.3 We our selves also were sometimes foolish out of our Wits They do not understand things Spiritual and such as tend to maintain Communion with God they love and do those things with delight that are against all Reason hurtful to Body and Soul Natural Men are sometimes represented as Fools that judg amiss sometimes as Infants that know nothing Isa. 28.9 Whom shall he teach Knowledg and whom shall he make to understand Doctrine they that are weaned from the Milk and drawn from the Breast Sometimes as Beasts that are uncapable of Understanding Psal. 32.9 Be ye not as the Horse or as the Mule that hath no Vnderstanding Fools they are in their choice that prefer a Nut or an Apple before a Jewel they spend all their time in looking after Riches and Honours and such kind of things as do not conduce to Eternity for Carnal Pleasures forfeit their Souls and yet think themselves very wise In their Course they make War with Heaven and enter into the Lists with God as if they were stronger than he In their presumption they give out themselves for the Sons of God when they are the Devil's Children as if a Man born of a Beggar should pretend to be the Son of a King Fools and Mad-men challenge all Lands as theirs so do they all Promises and Comforts Within a little while experience will shew them to be Fools their Eyes are never opened to see their Folly till it be too late Luke 12.20 Thou Fool this Night thy Soul shall be required of thee Jer. 17.11 As a Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. There is no Fool to the Carnal Fool Godly Men are only wise that are wise to save their Souls Vse It informeth us 1. Of our Misery by Nature For as the Reprobate lost World are so are we all by Nature we have no Knowledg of the True God Job 11.12 Vain Man would be wise tho Man be born like a wild Asses Colt We are apt to think our selves Angels but we are Beasts Every one affects the repute of Wisdom we would rather be accounted Wicked than Weak If a Man were born with an Asses Head or were monstrous and mishapen in his Body this were sad It is worse to be born with the Heart of an Ass to be born like a Wild-Asses Colt with such gross and rude Conceits of God and Holy Things This is our Estate by Nature 2. The Danger of Ignorance it is the state of the Reprobate World It is good to think of it partly that we may avoid it our selves and strive for Knowledg partly that we may be thankful if we have obtained Knowledg and partly that we might pity others as Christ wept over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes It is one of God's sorest Judgments when the Lord hath left threatning other things then he threatens a blind Heart and a vain Mind The great reproach that Nahash would lay upon Israel was to put out their right Eyes The great Design of the God of this World upon the Men of this World is to put out their Eyes that they might not come to the Knowledg of the Truth 3. Positive Ignorance is a sign that we are of the World I mean where we have Means and Opportunities to the contrary and do not come to the Knowledg of God and of his Ways 1 John 2.13 I write unto you little Children because ye have known the Father God hath no Child so little but he knows his Father The blind World knows him not when there is Night in the Understanding or Frost in the Heart it is a sign of a Worlding when Men are ignorant unteachable and do not grow in Knowledg God's Children many times may be ignorant and do not profit according to their Advantages John 14.9 Have I been so long
concerning his Essence and Will Psal. 138.2 Thou hast magnified thy Word above all thy Name there he hath made himself most known In Creation and Providence we may read much of God but in the Bible more and chiefly his Word of Promise and Covenant which is that Theater upon which his Mercy and Truth is discovered which is the Representation wherein God delighteth And again the Covenant as it is revealed in the Gospel is a chief part of his Name for his Name was secret before the New-Testament-Dispensation was set afoot Judg. 13.18 Why askest thou thus after my Name seeing it is secreet There was little known of the Trinity of the Son of God the Incarnation of the Son of God c. 1. Point That one great Priviledg of the Gospel is to know God by his right Name 1. I shall shew you how God's Name and Title hath been often changed and altered because he would acquaint his People with his full Name by degrees Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them First to Abraham to distinguish him from Idols and false Gods El Shaddai then Jehovah as giving Being to his People making good his Promises after God of Abraham God of Isaac and God of Jacob as relating more to the Covenant then God that brought them out of the Land of Egypt Exod. 20.2 then God that brought them out of the Land of the North then the God and Father of our Lord Jesus Christ before that The Lord our Righteousness Jer. 23.6 The Jewish Church knew little of the Doctrine of the Trinity distinction of the Persons quality of the Mediator God proclaimed his Name Exod. 34.6 7. The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity and Transgression and Sin but the way of Pardon was not then so fully discovered Some Names God hath from Everlasting as Eternal Infinite some relate to the present State as Creator Lord God in Covenant the God of Abraham Isaac and Jacob. 2. What the Gospel especially doth discover more of God 1. The Distinction of the Persons in the Godhead At the Baptism of Christ the whole Trinity was sensibly present the Son in the Body the Father in the Voice and the Holy Ghost in the form of a Dove This was the Mystery brought upon the Stage 2. The Incarnation of Christ 1 Tim. 3.16 God manifest in the Flesh. The World was acquainted with this great help to Piety The Jews had a Temple here is a Temple wherein the Godhead dwelleth bodily Col. 2.9 For in him dwelleth all the Fulness of the Godhead bodily 3. The Attributes of God are more amply declared Every Excellency of God hath its proper Theater where it is seen In the Gospel all are discovered but chiefly Mercy Justice and Truth His Power and his Wisdom are seen in the World but more in the Gospel the Heavens do not declare half so much of the Glory of God as the Word and Doctrine which Christ brought out of the Father's Bosom 1 Cor. 1.24 Christ the Wisdom of God and the Power of God There is Truth 2 Cor. 1.20 For all the Promises of God in him are Yea and in him Amen The greatest Assurance of his Faithfulness was his sending Christ that which we expect is nothing so difficult to believe as the Incarnation of the Son of God his second coming is not so unlikely as his first if he came to Suffer and to Purchase he will come to Reign His Wisdom in joining God and Man together in the Person of Christ Justice and Mercy together Comfort and Duty together in the Covenant of Grace two Natures two Attributes God loseth no Honour Man wanteth no Encouragement God sheweth his Justice Rom. 3.26 To declare I say at this time his Righteousness that he might be Just and the Justifier of him which believeth in Jesus While the Sacrifices continued God only shewed Patience and Forbearance His Holiness and Hatred of Sin by laying it on Christ punishing it in Christ. His Wrath the most dreadful sight of God's Wrath is upon Golgotha God spared not his Son But his Grace that was on the top Tit. 3.4 But after that the kindness and love of God our Saviour towards Man appeared This is the Attribute that beareth sway in the Gospel Mercy is in Office ever since the Fall there was not so much Kindness to Man discovered in Innocency God did good to a good Man there was no Mercy to Enemies then there Man was made after God's Image here God is made after our Image and Likeness Mercy and Grace comes now to shew it self to the World Vse Let us admire and study more the Name of God in the Gospel The first Letter of Christ's Name is Wonderful He is a Mystery that is worthy our Contemplation The Angels have known more of God since Christ was revealed Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God Let it take up your Thoughts set your Minds awork Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Jesus Christ. There cannot be a more affective humbling and Heart-changing Consideration 2. Point That none can discover this Name of God but Christ none Authoritatively none perfectly 1. None Authoritatively can fix his Name by which he shall be known among the Creatures The imposition of Names implieth Superiority the less is named of the greater Adam had this favour to name the Beasts as having Authority over them Gen. 2.19 20. And out of the Ground the Lord formed every Beast of the Field and every Fowl of the Air and brought them to Adam to see what he would call them and whatsoever Adam called every Living Creature that was the Name thereof And Adam gave Names to all Cattel and to the Fowl of the Air and to every Beast of the Field Now God is over all there is no higher to name him therefore he nameth himself Jesus Christ who is the very Image of God he cometh and declareth his Name My Name is in him Exod. 23.21 He is God and therefore Authoritatively fixeth the Name of God establisheth the Gospel as the Rule and Direction of the Church 2. None can so perfectly discover him Our Hearts are too narrow to conceive of God and our Tongues too weak to express him Prov. 30.4 What is his Name and what is his Son's Name if thou canst tell Who knoweth his Pedigree exactly Who knoweth his Being Who hath been in his Bosom to discover him so as Christ hath done we must have a borrowed Light to see him Vse 1. Sit down with this Revelation which Christ hath left in the Church there is enough to instruct Faith tho not to satisfy
you to be careful to get and keep your Hearts clean to perform service acceptably to him to be in the exercise of Faith Love and other Graces that you may entertain as you ought your Heavenly King who comes to take up his continual abode and residence in your Hearts FINIS A TABLE of the principal Matters contained in this PART A. ABasement of Christ the truth of it Page 11 Aboad of Christ in us the fruit of it Page 333 Account all must be called to an Account Page 55 Actions all Actions and Employments have their Temptations Page 215 Afflictions why they befal God's People Page 132 God loves his People in Affliction Page 344 God is a Father to them in Afflictions Page 6 How to carry our selves in Afflictions towards God as a Father Page 7 Ambassadors Ministers Christ's Ambassadors and why Page 280 Angels entertain Christ at his Ascension Page 127 Anointed who were anointed Page 44 What Christ 's anointing implys Page 44 To what Christ was anointed Page 45 Antiscripturists have no true Holiness Page 237 Iudgments of God on them Page 254 Apostles and ordinary Ministers how they differ and wherein they agree Page 271 Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuted Page 306 Ascension of Christ what it includes Page 61 The History of it Page 121 The Time of it Page 121 The place from whence and to whence Page 121 The manner of it Page 122 Christ ascended as a Conqueror Page 122 Angels entertain Christ at his Ascension Page 122 Christ's welcome of the Father at his Ascension Page 123 The Reasons of it Page 123 The Fruits and Benefits of it Page 124 A Token of his Satisfaction Page 124 A Pledg of our Ascension Page 124 Comfort to Believers from hence Page 126 How shall a Man know he is ascended with Christ. Page 125 Authority of Christ as Mediator Page 267 B. BElievers their Felicity and Dignity Page 108 Comfort to Believers Page 295 Believing vid. Faith Believing in Christ what it is Page 296 Difference between believing Christ and believing in Christ. Page 296 Difference between believing in Christ and believing in God Page 296 Which is most difficult to believe in Christ for temporal or for spiritual things Page 172 Blessing Christ blessed his Disciples before his Ascension Page 122 Blessing and praising God how they differ Page 49 139 Body all the Saints make but one Body Page 335 And shall at last be all gathered together into one Body Page 336 C. CAll to the Ministry the necessity of it Page 274 Extraordinary what it is Page 271 Not to be expected now Page 271 Ordinary inward what Page 272 Outward what Page 272 The necessity of it Page 272 What Call the first Reformers had Page 277 What is to be done where no Call can be had Page 278 How to make out our Calling to the People Page 276 Calling civil the necessity of it Page 53 What Callings are unlawful Page 54 God hath a hand in appointing Mens Callings Page 54 Every Man to keep in his Calling Page 276 How a Man should glorify God in his Calling Page 54 Every Calling hath its Snare Page 215 Care of Christ over his People Page 171 The fruit and success of it Page 173 Carelessness whether God hates most the careless Person or the openly vitious Page 229 Caution to be used in the World and why Page 135 Censure the whole Body not to be censured for the Miscarriages of some Page 180 Certainty of the Salvation of the Elect Page 78 And of their future Hopes Page 350 Charge what was the Charge God gave Christ concerning the Elect. Page 77 The ground of this Charge vid. Covenant of Redemption Page 77 Christ hath a Charge of his People Page 134 Christ is loyal faithful tender of his Charge Page 171 Children of God their Priviledg Page 125 Believers Children of Christ's Family Page 74 157 Christ what the Word signifies vid. Anointed Page 42 True God Page 17 A distinct Person from the Father Page 40 Sent by the Father vid. sent That he came out from God what it signifies Page 98 Made known to the Church by degrees Page 259 The Holiness of his Life Page 288 Tender of his Servants and Truth Page 18 Is ready to take notice of the good in his People Page 96 Speaks good of his People to the Father Page 80 Tho they have many Failings vid. Gentleness of Christ. Page 80 All that he hath is for his Peoples good and Comfort Page 125 Christ in us what is not to be understood by it Page 387 What is to be understood by it Page 389 How he is said to be in Believers vid. Union Page 311 Christ is in us as God is in Christ. Page 330 What must we do that Christ may be in us Page 332 Arguments to press us to look after this Priviledg Page 331 How we may know whether Christ be in us Page 333 Christian Doctrine the certainty of it Page 89 A Gift of God Page 90 Church visible in it always some Mixture Page 179 The use of wicked Men in the visible Church Page 179 316. Claim false Claims to God and Christ disproved Page 108 Comfort the loss of the greatest Comforts may be supplied Page 125 Commensurableness of the Acts of the three Persons in the Trinity Page 110 Of the distinct propriety of the three Persons in Believers Page 110 Reasons of it Page 110 Committing the Soul to Christ what it is Page 79 159 When we should do it especially Page 79 How we should do it Page ibid. We should commit our Bodies to Christ. Page 80 Communion with Father Son and Holy Ghost Page 310 Communion with God constant and habitual or solemn and special Page 358 Difference between Communion with God here and in Heaven Page 326 Communion between Saints on Earth and Saints in Heaven what it is Page 336 Company Christ takes delight in his Peoples Company Page 355 Reasons of it Page 356 Condition every Condition of Life hath its Snares Page 214 Confidence in God to be used in Prayer Page 4 Confirmation of Ministers the Magistrates Right Page 274 Conformity to Christ wherein it consists Page 324 Conscience what keeps it quiet without Christ. Page 297 Consubstantiation of the Lutherans disproved Page 127 Contentment none in the World for the Heart of Man Page 334 Continuance of God's People in the World in a time of Danger consistent with the Wisdom and Goodness of God Page 210 We should be willing to continue in the World as long as God hath Work for us to do vid. Desire of Death Page 211 Why God's People are not continued but taken out of the World in time of danger Page 211 Conversation worldly vid. wordly Conviction of the World of the truth of Christianity the fruit of the Mystical Vnion Page 320 A great Blessing Page 311 318 What the Spirit convinceth the lost World of viz. Sin Righteousness and Iudgment Page 312 313. The fruit and
vid. Willingness Did not fall out by chance Page 180 Were appointed by the Father Page 7 Foretold by the Prophets Page 8 Always attended with some Glory Page 9 Sufferings of God's People short Page 8 God's People to prepare for them Page 194 vid Troubles When they come do not think strange at them Page 195 How to know when God is about to bring Trouble on the Church Page 164 Cautions in suffering for Christ. Page 117 Christ hath Experience of his Peoples Sufferings Page 134 T. TEaching of Christ the manner of it Page 69 Christ the great Teacher of the Church Page 74 Temptations fitted to every State Page 135 To every Condition Calling Action Place Page 214 215 Lust within gives advantage to Temptations without Page 129 260 Tender God is tender of his Truth and Saints Page 239 337 Threatnings of the Word always fulfilled Page 250 Objections answered Page 250 Titles of God in Scripture suited to Requests made to him Page 136 349 367 Toleration Arguments against it Page 236 Treason against Christ one of Judas's Sins Page 175 To be avoided Page 178 Trinity the Doctrine of the Trinity opened and proved Page 37 vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Person How we are to imitate the Trinity Page 168 309 Truth a great Treasure Page 236 Truth of the Scriptures Scriptures must be fulfilled Page 182 vid. Scriptures Divine Authority U. VIctory over evil to be preferred before Exemption from it Page 213 Vision of Christ in Heaven ocular and mental what Page 358 359 Why our Happiness lies in it Page 359 Vision the cause of all Fruition in Heaven Page 359 It shall be comfortable Page 361 Who are they that shall see Christ in Heaven Page 361 Union moral of Believers one with another what it is vid. Unity Page 106 303 Union mystical of Believers with Christ what it is Page 160 301 389 The whole Trinity is concerned in this Union Page 301 Whole Christ is united to a whole Believer Page 301 This Union is secret and mysterious but real Page 302 Illustrated by the Union of Head and Members Page 302 And by the Conjugal Union Page 390 All the Ordinances have an aspect on our Union with Christ. Page 332 How this Union is brought about and in what order Page 389 What the Act of Faith is whereby we are united to Christ. Page 389 The end of it Page 333 The advantages Believers have by it Page 305 Glory the Fruit of Union as well as Grace Page 326 The Honour and Happiness of those that are united to Christ. Page 304 305 The Resemblance between the Mystical Union and the Union of the Divine and Humane Nature in Christ. Page 308 The disagreement between these two Unions Page 308 The Resemblance between the Mystical Union and the Union of Father and Son in the Trinity Page 308 Why Christ prayeth for this Union Page 303 How we may know we are united to Christ. Page 305 391 Those who are united to Christ to look for greater things than they enjoy Page 326 This should teach us Dependance Page 331 What those Fruits are of it whereby the World is convinced of the Truth of Christianity vid. Conviction Page 311 320 Unity of Believers hath some resemblance of the Unity of the Divine Persons Page 167 What is contrary to it Page 165 To be prayed for Page 163 Believers to be earnest for it Page 165 How much Christ's Heart is set on the Unity of his Members Page 161 vid. Love of Brethren Why Christ so earnestly prays for it Page 162 Arguments to press it Page 166 It is possible to be attained Page 163 What an excellent Blessing it is Page 162 The need the Church hath of it Page 163 Directions to attain it Page 166 Directions to restore it Page 166 How God keepeth the Saints together Page 168 Unity between God and Christ. Page 307 Unworthiness what we should do when dejected with a sense of our Unworthiness Page 344 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original and Signification of the Word vid. Person Page 38 W. WAiting â—n God a Duty tho we want outward Supplies Page 172 Walk Christians to walk wisely towards them that are without Page 203 Warning Sinners to take warning by Iudgments on others Page 180 Watching what a Believer should watch against Page 216 Watching and Prayer should go together Page 216 Welcome of Christ by the Father at his Ascension Page 123 Willingness of Christ to undertake the Work of Redemption Page 286 And to suffer Page 9 287 Word of God the necessity of God's giving us a Word Page 238 VVhat it is Page 240 To be reverenced Page 250 How given to Christ. Page 88 The proper means to work Faith Page 88 vid. Faith It will work without Miracles Page 89 The Spirit will not work without it Page 89 The Power of it to convert Souls Page 89 The Truth of it vid. Scripture Divine Authority It helps our Ioy. Page 190 Work every Man hath his Work Page 52 This Work is given to him by God Page 53 This Work must be finished Page 54 World why God permits his People to be in the World Page 131 The weakness of the World Page 105 The danger of living in the World Page 129 214 The Enemies we meet with in the World Page 130 Christ apprehensive of his Peoples danger in this World and why vid. Daâ—ger Page 133 VVhy we should grow weary of the World Page 135 How Christians are not of this World Page 204 VVhy Christians are not of this World Page 204 Characters of those that live as if they were of this World Page 206 How to know whether our Hearts are set on this World vid. Heart Page 206 207 How should a Christian know when the Worâ—d incroacheth upon him Page 217 VVe can never enough be cautioned against the World Page 222 Worldly Conversation wherein seen Page 209 Worldly Men their dangerous Estate Page 106 Men of the World apt to defile the People of God Page 130 How the People of God differ from the Men of the World Page 191 Worldly Spirit to be avoided Page 224 Worldly things are frail Page 148 Worldliness expressed by Adultery and Idolatry and why Page 217 223 Arguments against it Page 223 Worldliness of Professors brings Troubles on the Church Page 195 Worship God to be worshipped in an holy manner Page 142 VVe should go away the more holy from Worship Page 142 A TABLE Of the Places of Scriptures explained in this PART    Pag. GEn. 3. 15. 197 19. 17. 216 Ex. 28. 12 29. 265 29. 4. 230 1 Sam. 2. 9. 171  25. 86 264 Job 1. 5. 105 4. 18. 138 31. 14. 56 Psalm 14. 1. 33 16. 3 4. 106 19. 7 8 9. 235 24. 7 8. 253  11. 122 25. 14. 372 62. 10. 209 93. ult 140 112. 96. 235 259 Proverb 8. 12. 91 13. 17. 281 14. 13. 187 18. 10. 152 29. 27. 197 30. 8 9. 214 Eccles. 2. 2. 187
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ 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 Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as 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 If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then we shall be changed by the beatifical Vision 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is our life here and life there is but one life begun here and perfected there here are manifold imperfections but there is compleat blessedness sometimes as the morning to high noon or light of the perfect day Prov. 4.18 The path of the just is as the shining light that shineth more and more to the perfect day here the day breaks but it is but a little sometimes to a man and a child 1 Cor. 13.10 11 12. But when that which is perfect is come that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known as it is in the change of Ages so is it between this and the other Life Now all these things shew both the sameness of the life and also the necessity of one degree of Grace to another 3. Observe how fitly this is mentioned as an help to Mortification we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue 1. The Life of Grace Conscience calleth upon you for your duty to your Creator and Lust hindereth it now is it not a great advantage to have a vital Principle to incline us to God By the life of Grace we are enabled in some measure to do what is pleasing in his sight Heb. 12.28 Let us have grace whereby we may serve God acceptably with reverence and godly fear Set about Mortification and you shall have this Grace This should be a great consolation to us who are so often vexed with guilty fears because of the neglect of our duty 2. The Life of Glory Pleasures Honours and Profits seem great matters to a carnal heart and can do much till you put Heaven in the balance against them as Moses did Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward he looked off from one object to another Alas when we think of this life all that we enjoy here is nothing and should do nothing upon us to gain us from God and our duty to him we should have such thoughts within our selves Shall I take these pleasures instead of my birth-right For this preferment shall I â—ell my part in Heaven Shall I cast away my Soul for this sensual delight The Devil usually prevaileth over men when Heaven is forgotten and out of sight Sure the Baptismal Vow and Engagement hath little hold upon us 2 Pet. 1.9 He is blind and cannot see afar off and hath forgotten that he was purged from his old sins These things are fitly coupled 4. Observe how we have all with Christ we dye with him and we live with him as we mortifie sin by virtue of that Grace which he purchased for us by his Death so we hold Heaven by his gift or the Grant of that Covenant which he hath confirmed by his Blood his Dying is the Pattern of our Mortification and his Life of our Happiness and Glory if by his Example we first learn to dye unto sin according to his Pattern and Example we shall have a joyful Resurrection to eternal Life for still we fare as Christ fared he would not be a Pattern to us only in his worst estate but in his best also we shall be partakers of the same glory which Christ hath at the right hand of the Father and as we shall live eternally so we shall eternally praise our Redeemer who deriveth influence to us all along both in dying and rising III. The certain Apprehension we have of this we believe Here I shall handle 1. The necessity of this Faith 2. The grounds of it 3. The profit of believing this 1. The necessity of believing 1. This life is not matter of Sense but of Faith whether you take it for the life of Grace or the life of Glory 1. The Life of Grace If you consider the nature of it which is of the order of things spiritual and men that judge according to things of sense see no glory in it 1 Cor. 2.14 The natural man receiveth not the things of the Spirit for they are foolishness to him neither can he know them because they are spiritually discerned Alas the rich preparations of Grace which God hath made us in the Gospel a carnal heart hath no savour for them nor value and esteem of them is nothing moved with the tender and offer we must have a higher light to see these things Besides the new Nature is hidden under manifold infirmities and afflictions Col. 3.3 Your life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be Once more it is Gods gift and a matter full of difficulty for them to apprehend that are sensible of their own vileness and are daily conflicting with so many lusts that they should be quickened and inabled to live to God is a matter which they cannot easily believe Shall these dead bones live O Lord thou knowest Ezek. 37.3 It is an hard matter to perswade them that have a great sense of the power of their bewitching lusts they shall ever overcome 2. For the Life of Glory that is also a matter of Faith because it is a thing future unseen and to be enjoyed in another World Now faith is the substance of things not seen and the evidence of things hoped for Heb. 11.1 2. The Person Office and Power of our Redeemer are all mystical Truths Joh. 11.25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye believest thou this That Christ is able to raise the dead to life again now or hereafter 3. The matter is difficult to be believed that after worms have consumed this flesh it shall be raised again in Glory and at length reign with Christ for ever Therefore Abrahams Faith is so often propounded to the Faithful Who considered not his own body now dead nor yet the deadness of Sarahs womb Rom. 4.19 and the Apostle sheweth us That such a kind of faith shall be imputed to us for righteousness vers 24. who believe Christs Resurrection and then ours All this sheweth the necessity of Faith in this case 2. The grounds of believing this blessed Estate which is reserved for the mortified 1. The infinite Love of God which prepared these Mercies
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
part with it in these strivings yea we must strive against the flesh and overcome it so as to prevent all wilful reigning sin For they that have the spirit live in no sin but only smaller humane frailties surely where the spitit prevaileth it crucifieth the flesh and causeth men to live above all the glory riches and pleasures of the world and mortifieth our sensuality more and more and doth conquer and cast down our strongest sweetest dearest lusts that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description 'T is a spirit of love power and a sound mind that is the three effects of it are life light and love there is a new vital power called there the spirit of power and then he possesseth our hearts with predominant love to God called there the spirit of a sound mind so that by these three effects doth the spirit renewing and sanctifying the souls of men discover its self in inlightning their minds and opening their hearts and fortifying their resolutions for God and the world to come and these three effects do answer the nature of God whom we apprehend under the notions of Wisdom Goodness and Power to his Wisdom there answereth the spirit of a sound mind to his goodness the spirit of love and the spirit of power to the power of God so that by these Graces we are made partakers of the divine nature 2 Pet. 1.4 and do in some sort resemble God and these suit with the word of God which is sometimes represented as light because the Wisdom of God shineth forth there and is represented in the Mysteries of the Gospel where the way of Salvation is sufficiently taught We speak wisdom among those that are perfect 2 Cor. 2.6 The holy Scriptures are able to make us wise to salvation 2 Tim. 3.15 sometimes the Gospel is called the power of God Titus 2.11 and Jude 4th ver or the goodness of God because it representeth the wonders of Gods Love in our Redemption by Christ and the rich Preparations of Grace he hath made for us And these three effects of the spirit suit with the three fundamental Graces Faith Love and Hope the spirit of a sound mind is elsewhere called the spirit of faith 2 Cor. 4.13 which is the eye of the new Creature and the spirit of love is with a little variation called love in the spirit Col. 1.8 and is the heart of the new creature and the spirit of power is hope called elsewhere abounding in hope through the power of the Holy Ghost Rom. 15.13 which is the strength of the new creature whereby we overcome sins and temptations and in all these effects doth the life and power of true godliness consist for surely he is sufficiently furnished for the kingdom of Heaven and all the duties thereof whose mind is inlightned to know God in Christ Jesus and inclined to love God and live to him and who hath chosen the blessedness of the next world for his portion and liveth in the joyful hopes and foresight of it this man hath the true spirit of the Gospel and his conversation will be answerable for there are three words by which a good conversation is usually expressed holiness heavenliness and godliness holiness is sometimes spoken of as distinct from godliness 2 Pet. 3.11 and so holiness noteth purity and hatred of sin and abhorrency of sin this is the fruit of the sound mind or the love and knowledg of God in Christ for he that sinneth hath not seen God 3 John 11. that is hath no true apprehension of him for if we rightly beheld the glory of the Lord in the glass of the Gospel we are changed into his likeness 2 Cor. 3.18 And Faith which is but the knowledg of the Gospel with assent doth purifie the Heart Acts 15.9 The next property is godliness or an inclination and addictedness to God and is the fruit of love which subjecteth all to God and raiseth the heart and resigneth it to him and maketh it fit to serve please glorifie and injoy him 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one died for all then were all dead and that he died for all that they which live should not henceforth live to themselves but unto him which died for them 1 Pet. 4.6 for this cause was the Gospel also preached unto them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 1 Cor. 6.20 for ye are bought with a price therefore glorifie God in your spirits which are Gods Love is most seen in a thorough resignation and obedience unto God and a desire of Communion with him here Eph. 2.8 and the full fruition of him hereafter 2 Cor. 5.1 The last property is heavenliness Phil. 3.20 but our conversations are in heaven from whence we look for a Saviour This the spirit worketh in us by hope which fortifieth us against all the terrors and delights of sense 1 John 4.4 5 6. Greater is he that is in you than he that is in the world they are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the psirit of error The Apostle is speaking there of the Trial of spirits and he puts the difference upon this issue the spirit of God and the spirit of the world and sheweth the one must needs be more powerful than the other so in that other Text 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God A spirit raised to God and seeking the happiness to come weaneth us and draweth us off the world and so giveth us power to overcome not the world only but the Flesh and the Devil also 2. Consider this spirit as it fitteth us and frameth us for our duty to man That the Apostle sheweth Eph. 5.9 For the fruit of the spirit is in all goodness righteousness and truth That is the spirit that God hath sent among us by the preaching of the Gospel doth bring forth and produce in us all kindness justice and fidelity there is not a more benign affable thing than the Gospel-spirit nor any thing that doth more fit us to live peaceably and usefully in humane society the first property is all goodness for God is good to all and his spirit is called a good spirit Psal. 143.10 it causeth us to love all mankind with a love of benevolence and those that are holy and partakers with us in the same grace with a special love of complacency this not only keepeth us from doing those things which would hinder their good but also inclineth us to seek their good by all means possible especially the best good for
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
for their evidences are not clear by which they should be tryed Mortification Gal. 5.24 They that are Chrisâ—s have crucified the flesh with the affections and lusts thereof Courage 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye 3 d Use is of Direction to all sorts of Christians 1. Do all your duties as those that are under the law of the spirit of life Not in the oldness of the letter but the newness of the spirit not customarily formally but seriously with a life and a power believe in the Spirit 1 Cor. 2.5 That your faith should not stand in the wisdom of men but in the power of God Love in the spirit Col. 1.8 Who also declared to us your love in the spirit Hope in the spirit Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith Hear in the spirit pray in the spirit and obey in the spirit 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the spirit Let there be a Spirit and Life in all that you do 2. Beg of your Redeemer to pour out a fuller measure of his Spirit in your Souls he hath promised it Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and supplication Isa. 44.3 For I will pour water upon him that is thirsty and floods upon the dry ground and I will pour my spirit upon thy seed and my blessing upon thine off-spring The Saints have begg'd it earnestly Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness And Luke 11.13 They that ask shall have None lack this grace but those that forfeit it by neglect and contempt and resistance of the motions of his holy Spirit 3. Vse Ordinances to this end All these are helps and means to obtain it the Gospel worketh morally and powerfully 'T is the Divine power giveth us all things to life and godliness therefore in the use of means you must wait for it 2 Pet. 1.3 According to his divine power he hath given us all things 4. Let us examine often and see if we are partakers of his Spirit Two Evidences there be of it and they are both in the Text life and liberty First life for this spirit is called the spirit of life in Christ Jesus by it we are enabled to live the life of faith and holiness Gal. 2.20 I live by the faith of the son of God Doth it rule the main course of your lives denying the pleasures and profits and honours of the World we must live in Christ and to Christ we must not only seek truth in the Gospel but life in the Gospel Secondly liberty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty There is more alacrity readiness and chearfulness in obedience Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart 'T is a liberty not to do what we list but what we ought and that upon gracious and free motives with a large heart that can deny God nothing but is sweetly and strongly inclined to him SERMON III. ROM VIII 2 Hath made me free from the Law of Sin and Death WE now come to the second point 2 Doct. That the new Covenant giveth liberty to all that are under it from the slavery of sin and the condemning power of the law Let me explain this point and here I shall shew you 1. That liberty supposeth precedent bondage 2. That our liberty must answer the bondage 3. I shall shew you the manner of getting our liberty First Liberty supposeth preceding bondage for when Christ spake of liberty or making them free the Jews quarrelled at it John 8.33 We were never in bondage to any man how sayest thou then that ye shall be made free So much we gather from their cavil That it is the first thought or the ready sentiment and opinion of mankind That to be made free implieth a foregoing bondage now our Bondage consisteth in a slavery to Sin and Satan and being under the condemning power of the law or obligation to the curse and eternal damnation 1. That man is under the slavery of sin which the Law convinceth him of that it is so with us the Scripture sheweth Titus 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures 1. There is the condition of natural men they serve 2. The baseness of the Master lusts and divers lusts 3. The bait or motive by which they are drawn into this service intimated in the word pleasures for a little bruitish satisfaction a man selleth his Liberty his Soul his Religion his Good and All. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most proper to our purpose for that noteth his slavery carnal affections so govern us that we know not how to escape and come out of this thraldome we suffer the Beast to ride the Man it were monstrous in the body for the feet to be where the head should be or to have the limbs distorted to have the arms hang backward yet such a de-ordination there is in the Soul when Reason and Conscience is put in vassalage to sense and appetite The natural order is this Reason and Conscience directs the Will the Will moveth the affections the affections move the bodily Spirits and they the senses and members of the body but natural corruption inverts all pleasures affect the senses the senses corrupt the phantasy the phantasy moveth the bodily spirits the affections by their violence and inclination inslave the Will and blind the Mind and so man is carried head-long to his own Destruction This Slavery implieth three things 1. A willing subjection Rom. 6.16 Know ye not â—hat to whom ye yield your selves servants to obey his servants ye are to whom you obey whether of sin unto death or of obedience unto righteousness Servants were made so eitheâ— by consent or conquest The Apostle speaketh there not of servants by conquest but of servants by consent and covenant When a man yeildeth up himself to be at the disposal of another he is a servant to him so in moral matters by whatever a man is imployed and to which he giveth up his time and strength life and love to that he is a servant be it to the flesh or to the spirit as we make it our business to accomplish or gratifie the desires of the one or the other A godly man hath sin in him but he doth not serve it yield up himself to obey it he doth not walk after his lusts 2. Customary practise and observance John 8.34 Whosoever eommitteth sin is the servant of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liveth in an habit and course of sin these are brought under the power of it inslaved by such pleasures as they affect 3. Inability to come out of this condition The Law is
wicked yet it doth not lye idle he can deal with us cominus and eminus at a distance and near at hand he is whetting his sword and bending his bow if he fall upon us what shall we do if a spark of his wrath light upon the conscience how soon is man made a burden to himself Psal. 2.12 much more when he stirreth up all his wrath against us What shall we do First Accept of the conditions of peace God hath provided 2 Cor. 5.19 20. to wit That God was in Christ reconciling the world to himself not imputing their trespasses to them and hath committed to us the word of reconciliation Now then we are ambassadors of Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God We read of Princes that Luke 14.31 while their enemy is yet a great way off they send an Embassy and desire conditions of peace God sendeth the Embassy to us let us accept of the offer we are no match for God Scondly Get corrupt nature healed and the heart renewed by the spirit for there is no peace as long as the old heart remaineth when renewed we are reconciled we receive the atonement if God sanctifieth he is a God of peace Be once after the spirit and then you will be spiritually minded and to one that is spiritually minded there is life and peace 2. The next thing is our impotency to recover our selves out of this estate for it is not subject to the law of God neither indeed can be Hence observe Doct. That while we remain carnally minded there is no breaking off this enmity between God and us The reasons of this repugnancy or why the carnal mind standeth in such direct opposition to the Law are 1. The law is spiritual and we are carnal sold under sin Rom. 7.14 Men in an habitual state of carnality cannot obey a spiritual law 2. The law is pure and holy Psal. 119.140 Thy law is very pure therefore thy servant loveth it but it is otherwise with fleshly creatures impuritas est mixtura vilioris 3. The Law is directly contrary to the fleshly mind and therefore the fleshly mind is directly contrary to it The Law of God forbiddeth many things that are pleasing to carnal nature as all excess of bodily pleasures inordinate seeking after the prosits and honours of the World commandeth many things tedious to flesh and blood as the loving God with all our hearts serving him with all our might and strength loving Enemies doing good to all seeking others welfare as our own Secondly Besides its repugnancy there is an utter incapacity But may it not be brought to obedience by the Law demanding its right and due in the Name of God 1. Not by a bare prohibition for that exasperateth the evil Rom. 7.5 For when we were in the flesh the motions of sins which were by the law did work in my members to bring forth fruit unto death 2. Not by perswasions or instructions for spiritual arguments work little with a carnal heart perswasion alone prevaileth not against inclination 1 Cor. 2.14 For the natural man receiveth not the things of the spirit of God 3. Nor will Resolutions Vows and Covenants make us subject for these are but the Dictates of Conscience till the Will be renewed 'T is our Judgment we should but the bent of our hearts lieth as a weight against it Rom. 2.18 Thou approvest the things that are excellent being instructed out of the law VSE is Information Since the unregenerate are altogether Flesh and the regenerate in part flesh the one can do nothing good the other nothing perfect 1. It giveth us a true account of mans natural incapicity to what is good First there is a natural propensity or inclination to the body before the soul and Earth before Heaven the creature before God John 3.6 That which is born of flesh is flesh 2. This is increased in us by being accustomed to a sinful life Jer. 13.13 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil 3. This custom is more confirmed and rooted by the general practice of all about us Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips and dwell in the midst of a people of unclean lips 4. 'T is not only practised but countenanced generally in the world 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot 5. The incouragements of another course lye wholly in a World to come Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven 6. The Precepts to renounce this sensuality are given by an Invisible God Who tho he hath given sufficient demonstration of the truth of his being is little cared for Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts SERMON X. ROM VIII 8 So then they that are in the flesh cannot please God THIS Verse is Consectary from the whole Discourse especially from the former Verse They who are in the flesh are professed Enemies to God and therefore they cannot please him In the Words here are two Things 1. The Persons spoken of 2. What is said of them 1. The Persons spoken of They that are in the flesh that is who are unregenerate in the state of corrupt Nature he saith not if the flesh be in you ye cannot please God but if you be in the flesh that is in a carnal state As to be in the faith 2 Cor. 13.5 implieth being in a Gospel-state and to be in Christ Rom. 8.1 noteth a state of true Christianity so to be in the flesh is to be under the dominion and power of the flesh so as to serve the lusts and passions thereof during this carnal and corrupt estate till men are converted and changed they cannot please God 2. What is said of them They cannot please God Which may be interpreted two Ways quoad conatum vel quoad eventum first with respect to their endeavour they will not frame their doings nor make this their business and scope to please the Lord as 't is said of the Jews that rigorously kept up the ritual Observances of the law 1 Thes. 2.15 They please not God and are contrary to all men They were as far from fulfilling the true meaning of the law as they were from observing the Gospel and all men as long as their lusts are untamed and unbroken they cannot do those things which are pleasing in his sight Secondly With respect to Gods acceptance and favour they are not accepted with him so as to obtain Life and Peace and be exempted from Condemnation Doct. Carnal men do not cannot please God To prove this I shall lay down some Propositions 1. That it is mans duty and happiness to please God For this end
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
then to maintain and keep a foot his interest in their souls against all the assaults of the Devil for stronger is he that is in us than he that is in the world 1 Joh. 4.4 The World is governed by the evil spirit but they that are regenerated and enlightned by the Spirit of God have the knowledg of his Will which is more mighty to establish the Saints in truth and holiness than the spirit of Error and Persecution to draw and drive them from it So against the World 2 Cor. 2.12 We have not received the spirit of the World but the spirit of God that we might know the things that are freely given us of God He sheweth us better things and so causeth us to believe them and to live above all the glory riches and pleasures of the World For the flesh as he hath set up a contrary opposite principle against it so his constant working in the heart is to maintain it in predominancy bringing us more and more to abhor all licentiousness and sensuality and warning us of our snares and dangers that we may not make provision for the flesh to fulfil the lusts thereof Indeed this doth not exclude our duty we are to be led by the Spirit or else we are not what we do pretend to be We are not to grieve the Spirit or else we carry it unthankfully towards him and resist and forfeit his grace nor do we fulfil our Covenant-vow made with the Holy Ghost if we disobey his sanctifying Motions but 't is a great advantage that we have not only an opposite principle but an opposite power which is an enemy to the flesh and is still contending against it in our hearts 1. VSE is Information 1. How much this is for the glory of God that he can maintain grace in the hearts of his people that whilst they live in the flesh they do not live after the flesh Take living in the flesh in the softest sense for the natural life 't is a state of great frailty and weakness the natural life only seeketh what is good for its self Christians have the same bodies and the same affections that other men have yet they live quite after another manner the natural inclination is over-ruled while they are in the flesh they are humbled with many Wants Afflictions and Weaknesses but Gods Power is made perfect in our weakness 2 Cor. 12.9 The work made perfect is notable excellent things suffer a kind of imperfection till there be an occasion to discover them Now our many infirmities give an occasion to shew forth the perfection that is in the power of Grace which can maintain us in life and comfort notwithstanding Reproaches Pain Sufferings Were it not for the animal life there would be no place for Temptations and the exâ—rcise of Grace but all that are in the flesh have all these things accomplished in them 1 Pet. 5.19 During our worldly state we must expect hardships there goeth more grace to preserve a man in his duty than goeth to preserve the good Angels in their estate they are out of Gunshot and harms way To glorifie God upon earth is the greater difficulty John 17.4 5. I have glorified thee on earth And now O Father glorifie thou me with thine own self with the glory I had with thee before the world was Christ pleadeth that now for the Saints in the midst of so many afflictions to maintain their integrity and delight in God is the great glory of Grace for surely we stand not by our own strength But besides the natural life which exposeth us to these difficulties the carnal life is not wholly extinguished there is flesh in us tho we be not in the flesh 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 Now not only to maintain the combate but to obtain Conquest and Victory is the great wonder of Grace when there are not only Temptations without but mixt principles within surely not only in this frail but this mixt estate 't is as great a wonder to maintain Grace in the soul as to maintain a spark of fire in wet Wood. The world hath usually an advantage of us in matter of principle but we have the advantage of them in matter of motive and assisting power to whom the glory of the conquest alone is to be ascribed We have indeed a principle which directeth and inclineth us to higher ends than the children of this world look after but their principles are more intire and unbroken for they are altogether flesh Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually But ours are mixed flesh and spirit They pour out their whole heart in their sinful and worldly courses Jude 11. They run greedily after the error of Balaam fot reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were poured forth as water out of an open Vessel and Luke 16.8 The children of this world are wiser in their generation than the children of light The Reason is manifest Grace tho it be forcible 't is weak like a keen sword in the hand of a Child But we have the advantage in matter of motive the flesh cannot propound such excellent rewards as faith propoundeth eternal happiness in the vision and fruitiion of God but now general motives do little prevail against inclination and our great motives lie in an unseen world therefore our best security lieth in the assisting power which is the mighty Spirit of God dwelling in us who cherisheth and strengthneth the new creature not only to keep up the combat but to get a victory and to overcome the carnal inclination more and more Therefore thanks be unto God who giveth us the victory through Jesus Christ our Lord Not only over external temptations but our indwelling flesh Rom. 7.25 I thank God through Jesus Christ our Lord. By the Spirit of Christ we have strength to overcome the oppositions of the flesh and have grace to perform what God will accept and so far accept that notwithstanding weaknesses we shall be reckoned rather to be in the spirit than in the flesh and obtain the priviledges of the justified 2. It sheweth us the reason why carnal men think so meanly of the people of God and the spirit that dwelleth in them They think Christians are but as other men and that there is no such great matter to be found in those that profess strictness in Religion no such Spirit of God and Glory but what others have I Answer No wonder that they who are blinded with prejudice and malice and are loth to see the excellency of others whom they hate lest it disturb their own carnal quiet will not see what else would plainly discover its self But some reason there is for it This life is an hidden life Col. 3.3 'T is hidden
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
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their
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
things as many that do well here in the world fare ill in the world to come but now 't is otherwise with the godly John 16. 20. Your sorrow shall be turned into joy Our last and final portion is most to be ragarded the Christian by temporal trouble goeth to eternal joy the worldling by temporal glory to eternal shame a Christians end is better than his beginning he is best at last a man would not have evil after experience of good 4. The comparison tho it be rightly stated and weighed by us it will have no efficacy unless we have faith or a deep sense of the world to come For unless we believe these things they seem too uncertain and too far off to work upon us 'T is easie to reason down our bodily and worldly choice and to shew how much eternal things exceed temporal but this taketh no hold of the heart till there be a firm belief of the glry oreserved for Gods People Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off To draw us from things that we see and feel we need a clear light about things we see not Men are sharp sighted enough in things that concern the present world but beyond it we can see nothing but by the perspective of faith and therefore reason as long as we will yet the consideration of the other world doth nothing prevail with us without a lively faith 5. This faith must be often exercised by serious meditations or deep and ponderous thoughts For the greatest truths work not if we do not think of them Faith sheweth us a truth but consideration is the means to improve it that we may make a good choice and our hearts may be fortified against all temptations we must often sit down and count the charges with our selves what it will cost us what we shall lose and what we shall get Luke 14.28 29 30. The Spirit of God will not help us without our thoughts for he dealeth not with us as birds do in feeding their young bringing meat to them and putting it into their mouths while they lie still in the nest and only gape to receive it but as God giveth Corn while we plow sow weed dress and with patience expect his blessing No here the Apostle was reasoning and weighing the case within himself 6. There is besides sound belief and serious consideration need of the influence and assistance of the holy spirit For besides his giving faith and exciting and blessing meditation to dispose and frame our hearts to bide by this conclusion the influence of the Holy Ghost is necessary for God is the chief disposer of hearts 't is not enough notionally to know this but we must be practically resolved and the heart inclined 't is a new inlightned mind and a renewed heart that is only capable of determining thus that we may live by it and that is by another spirit than the spirit of the world which naturally possesseth us even the spirit of God 1 Cor. 2.12 Which is promised to his children and inclineth us to place our happiness not in worldly things but in Christ and his benefits in short sense is too strong for reason without faith and faith cannot do its office without the spirit the flesh seeketh not reason but ease unless the heart be changed and otherwise biassed and bent all is lost USE Now I must shew you the use of this Doctrine 1. Certainly 't is useful for the afflicted in any sort whatever their troubles and afflictions be First for common evils 1. Are you pained with sickness a role to and fro in your bed like a door on the hinges for the weariness of your flesh in Heaven you shall have everlasting ease for that is a state of rest Heb 4.9 We are apprehensive of present pain but not of the greatness of the ease peace and glory that shall succeed tho the pains be acute the sickness lingring and hangeth long upon you yet present time is quickly past but eternity shall have no end 2. Must you dye and the guest be turned out of the old house You have a building with God eternal in the Heavens 2 Cor. 5.1 You do but leave a shed to live in a Palace and forsake an unquiet world for a place of everlasting repose 2. 'T is especially to be applied te those that suffer for righteousness sake Shall we shrink at sufferings for Christ when we shall be in glory with him for evermore How short is the suffering How long the reward For a greater good we should endure a lesser evil A Traveller endureth all the difficulties of the way for the sake of the place where he is going unto so should we What is the evil threatned Are you cast out by man as unworthy to live in any civil society You shall be received by the Lord into an everlasting abode with him 1 Thes. 5.17 And so shall we be ever with the Lord. Have you lost the love of all men for your sincerity and faithfulness You shall everlastingly enjoy the love of God Rom. 8.39 Are you reproached calumniated in the world Then you shall be justified by Christ and your faith found to honour praise and glory 2 Pet. 1.7 Are you cast into Prison you shall shortly be in your Fathers House where there are many mansions John 14.2 Are you reduced to forbid poverty You may read in the Scripture of the riches of the glory of the inheritance of the saints Eph. 1.18 In short are you tempted opposed persecuted consider much of your journey is past away you are nearer eternity than you were when you first believed Rom. 13. 11. They that both tempt and persecute cannot give so much to you or take so much from you as is worthy to be compared with your great hopes Immortal happiness is most desirable and endless misery most terrible therefore be you faithful to the death and you shall have the Crown of Life Rev. 2.10 Is life its self likely to be forced out by the violence of man the sword is but the key to open Heaven Door for you surely this hope will make the greatest sufferings to become light turn pain into pleasure yea and death its self into life 2. 'T is useful for all if only for the afflicted None is exempted and you must hear for the time to come but every good Christian should be of this temper and spirit and wholly fetch his solaces from the world to come else he is not possessed with a true spirit of Christianity which warneth us all to prepare for sufferings and calleth for self-denyal besides this is a great means to mortifie worldly affections which are the great impediment of the heavenly life when we once learn to despise the afflictions of the world our affections to the delights thereof die by consent both are
Acts 24.15 16. I have hope towards God that there shall be a resurrection of the just and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein or thereupon or in the mean time do I exercise my self to keep a conscience void of offence towards God and towards men 2. To vanquish temptations Which are either on the right hand or on the left but both are defeated by hope on the right hand when some present delight is ready to invite us to sin on the left hand when some present bitterness is likely to draw us from the ways of God in both cases the hopes of future joys outweigheth that pleasure and allay that bitterness If the temptation be the comforts of the world or the delights of sin he that sincerely hopeth for Heaven dareth not think so slightly of it as to lose it or put it to hazzard for a little carnal satisfaction 't is noted high prophaneness in Esau to sell the birth-right for a morsel of meat Heb. 12.16 Sin cannot offer him things so good but he must forego better and so the heart riseth in indignation against the temptation Shall I leave my fatness my sweetness to rule over the Trees If the temptation be some grievous inconvenience or affliction Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory This is the language of one that hopes for salvation all is but a flea-biting to him that hath his heart in Heaven 3. To comfort us in all our tribulations There are many difficulties that intervene and fall out between hope and having between our first right to eternal life and our full possession of it in our journey to Heaven we meet with tryals and sufferings by the way now 't is hope carryeth us through and therefore 't is compared to an Anchor Heb. 6.19 To an Helmet 1 Thes. 4.8 As we would not go to Sea without an Anchor nor to War without an Helmet so neither must we think of carrying on the spiritual life without hope nothing else will compose the mind or keep it stable in the floods of temptation therefore 't is an Anchor nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions but this Helmet without this Anchor we are in danger of spiritual shipwrack without this Helmet our Heads are exposed to deadly blows from sin Satan and worldly discouragements 4. That we may dye peaceably and with comfort We need hope while we live but we most need it when we come to die and shoot the gulph of death They that are destitute of the hope of salvation are then in a dangerous woful and most lamentable case Job 27.8 What is the hope of the hypocrite if he hath gained when God taketh away his soul They may be full of presumption and blind confidence while they live but what hope have they when they come to dye All their worldly advantages will then yield them no solid comfort We live in a presumptuous dream that all shall be well but then they dye stupid and sensless or else despairing and their hopes fail when they have most need of them but then a lively hope of eternal life sustaineth the hearts of the faithful they are going to possess what they expected and when they resign their souls to Christ they can commit their bodies to the grave in hope Psal. 16.9 10. My flesh shall rest in hope for thou wilt not leave my soul in hell nor suffer thine holy one to see corruption God will not utterly forsake that dust that is in covenant with him nor suffer his servants totally to be extinguished or finally to perish 1. VSE is Information 1. That the great reward of a Christian lyeth not in things seen but unseen Not in the good of this world but of another because hope is one of the graces requisite to his constitution and hope is about future things Much to blame then are they who place all their happiness in present things which are so transitory God hath reserved us to a future estate because he bestoweth graces that suit with it and nothing so opposite to it as the spirit of the world 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God 2. The Cognation and kin that is between faith and hope The one is the evidence of things not seen Heb. 11.1 The other is the earnest desire and expectation of things not seen The one is an Assent the other an Appetition Faith differeth from hope 1. In the order of nature Faith goeth before as the cause is before the effect First There is a firm perswasion of good things to come and then a certain expectation of them in the way which God hath appointed Faith assents to the truth of the promise and hope looketh for the accomplishment of it 2. In the object there is some difference First in the latitude of the object The object of faith is larger Faith is of things past present and to come as by faith we believe the Creation of the world Heb. 11.4 The present existence of God Heb. 11.6 And the truth of heavenly joys Heb. 11.1 Hope is only of things to come So again we believe some things that we hope not for as the Torments of the damned For hope is an expectation of good to come and the pains of hell are matter of fear not of hope Secondly In the formal consideration of the object Faith looketh to the word promising verbum rei hope to the thing promised rem verbi Faith considereth the veracity or truth of God in making the promise hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ Faith respects the person giving his fidelity hope the persons receiving their benefit Faith perswadeth us there is salvation hope that we shall or at least may obtain it 3. There is a difference in the subject Faith as 't is an assent is in the mind hope is in the affections as reflecting upon the goodness of the thing promised so that tho there be some difference between faith and hope yet they are much of a like nature 3. It informeth us of the excellency of hope faith saveth Eph. 2.8 and hope saveth as in the text which is to be regarded because our thoughts run so much upon faith that we overlook hope and we do so altogether regard our present reconciliation with God through the merits of Christ that we forget our Eternal fruition of him in glory and what is necessary thereunto as if the whole drift of the new covenant were only to comfort us against the guilt of sin Now a Christian should mind both not only his
importance and the eternal recompences not their own interest only as David Psal. 73.13 Verily I have cleansed my heart in vain and washed my hands in innocency As if he had said What reward is there of Holiness Mortification Patience and self-denyal In the lower world where God is unseen our great hopes yet to come the flesh being importunate to be pleased and the things of the world necessary for our use and present to our imbraces Christians are not certain and past all doubts of the truth of their everlasting hopes else there would be no weak faith nor faint hope Did not the Disciples in a great temptation doubt of an Article of Faith Luke 24.21 But we trusted that it had been he which should have redeemed Israel And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken To doubt of what the Prophets spake was not to doubt of their own Salvation but of the constant state of their Souls all the Godly are perswaded of the truth of the Gospel that ordinarily they have no considerable doubts about it but that still they resolve to cleave to God and Christ looking for their reward in another world whatever it cost them here and in some measure can fell all for the pearl of price 2. As to the hope which ariseth from your assurance 1. Make your sincerity more clear and unquestionable and every day your hope and your confidence will increase upon you to believe and hope that you your selves shall be saved is very desirable and comfortable but then you must do that which assurance calleth for give diligence to make your calling and election sure abound in the love and work of the Lord grow more indifferent to temporal things venture all in Christs hands for while your faith and repentance is obscure you will not have such full comfort tho you are confident of the truth of Gods promise to all penitent believers 4. This latter or consequent hope which dependeth on the assurance of our interest admits of a latitude it may be full or not full Heb. 6.11 To the full assurance of hope That is full which casteth out all fear that is not full which is accompanied with doubts but the certainty prevaileth Mark 9.24 Lord I believe help thou mine unbelief Cant. 5.2 I sleep but my heart waketh Now we should labour to go to Heaven with full sails or abound in hope Rom. 15.13 and 2 Pet. 1.11 For so an enterance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. With hearts full of Comfort 5. When 't is full it may be interrupted or continued to the end or at sometimes it may be full or nor full at another 1 Pet. 1.13 Hope to the end If we continue in our duty with diligence affection and zeal our full hope may be continued if we abate our fervour grow remiss and cold in the spiritual life we lose much of the comfort of our hopes 6. The hope which followeth after experience and much exercise in the spiritual life may result from an act of ours and from an impression of the comforting Spirit 1. From an act of ours From our considering the truth of Gods promises or his wonderful mercy in Christ and his grace inabling us in some measure to fulfil the conditions of the new Covenant when thereupon we put forth hope Phil. 3.20 21. For our conversation is in Heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile bodies that it may be fashioned like unto his glorious body 2. Or some impression of the comforting spirit supporting and relieving us in our distresses or rewarding our self-denial and obedience as Rom. 5.5 Hope leaveth not ashamed because the love of God is shed abroad in our hearts by the holy ghost given unto us The one is an act of Godliness the other one of Gods internal rewards the one is a duty the other a felicity 2. VSE Is to press us to get and act hope Hope implieth two things 1. Certain Perswasion 2. An earnest Expectation The certainty is seen in the quiet and pleasure of the mind for the present The earnestness in the diligent pursuit after the thing hoped for by all holy means Now we must look to both acts of Hope 1. To strengthen the certain expectation There we must often revive the grounds of hope which are these 1. The mercy of God which hath made such rich preparation for our comfort in the Gospel The first ground of hope to the faln creature is the undeserved grace mercy and goodness of God 2 Thes. 2.16 He hath given us everlasting consolation and good hope through grace And therefore it is our great invitation to hope Psal. 130.7 Let Israel hope in the Lord for with the Lord is mercy and plenteous redemption Apply your selves to God as a God of mercy otherwise such were our undeservings and our ill deservings there were no hope for us so Psal. 13.5 I have trusted in thy mercy my soul shall rejoyce in thy salvation Let others trust in what they will I will trust in thy mercy The serious remembrance of Gods mercy maketh hope lift up the head so Jude 21. Looking for the mercy of the Lord Jesus unto eternal life There 's our best and strongest plea to the very last Therefore the Heirs of promise are called Rom. 9.23 Vessels of mercy Because from first to last they are filled up with mercy 2. The promise of God which cannot fail Titus 1.2 The hope of eternal life which God that cannot lie hath promised before the world began he promised it to Christ in the Covenant of Redemption and he hath promised it to us in the Covenant of Grace that before time this in time now God will not fail to do what he hath promised when he made the promise he meant to perform it For what need had God to court his creature into a false hope or to flatter him into a fools paradise to tell them of an happiness he never meant to give them and if he meant it is he not able to perform it Men break their word out of weakness they cannot do all that they would their will exceedeth their power Or out of imprudence they cannot foresee what may happen or out of levity and inconstancy for all men are lyars but none of these things can be imagined of God We have Gods Word and Oath Heb. 6.18 We have his Seal the spirit who hath wrought miracles without to confirm this hope and assâ—re the world Heb. 2.4 God also bearing them witness with signs and wonders and with divers miracles and gifts of the holy ghost Within preparing the hearts of the faithful for this blessed estate Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And giving them some beginnings of it as an earnest 2 Cor. 1.22 Who
manifested and we have seen it and bare witness and shew unto you that eternal life which was with the father and manifested unto us that which we have seen and heard declare we unto you Acts 4.20 For we cannot but speak the things which we have seen and heard they had it not by hearsay but some kind of sight there being fidelity in the witness there should be faith in those that hear and read The Apostles had sensible confirmation of what they did declare If they say that they heard saw and handled that which they never did then they were deceivers if they only imagined they did see and hear those things then they were deceived if what they saw and heard will not amount to a proof of Eternal life then their testimony is not sufficient But their down-right simple honesty and great holiness sheweth they had no mind to deceive and the nature of the things they relate sheweth that they could not be deceived for they were eye-witnesses and ear-witnesses and always conversing with Christ the proof is sufficient If such miracles such resurrection ascention such a voice from the excellent glory will not prove another world what will 4. There is a care taken that we also may have a sight of these things so far as is necessary to a lively and quickning hope for the spirit is given to refine our reason and elevate our minds and raise them above sensible things that we may believe these supernatural truths and hope to enjoy this blessedness in the way of Christianity Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith interpret it not only of the righteousness of faith but the hope built thereupon it doth assure us of bliss and glory for all that are obedient to the faith and believe those endless joys which are prepared for Christians John 1.17 18. 5. If we see not these things by faith 't is because we are blinded by lusts and bruitish affections which misbecome the humane nature 2 Cor. 4.3 4. If our gospel be hid 't is hid to them that are lost whose eyes the God of this world hath blinded 'T is because worldly advantages have seduced and perverted their affections which inchant their minds that these sublime truths make no impression upon them nor have any influence upon their hearts so 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off They have not that purity of heart which should inable them to believe this Doctrine or see things that should contradict or check their lusts and being wedded to present things have no prospect of things to come 1. USE For Confutation of those that will not believe or hope for any thing which they see not they think Christians a company of credulous fools that nothing is sure that is invisible that the promises of the Gospel are but like a dream of mountains of Gold or Pearls dropt from the Sky and all the comforts thence deduced are but fanatical illusions that nothing so ridiculous as to depend upon unseen hopes that lie in another world they make the life of faith a matter of sport and jesting Psal. 22.7 8. All they that see me laugh me to scorn they shut out the lip and shake the head saying he trusted in God that he would deliver him let him deliver him seeing he delighted in him 1 Tim. 4.10 We therefore labour and suffer reproach because we trust in the living God Christians thought their reward sure and endured all things Atheists and Infidels therefore scoff at them persecute them To these I shall propose two things 1. Is nothing to be believed and hoped for that is not seen Reason will shew you the contrary Country people obey a King whom they never saw but only know his power by the effects in his Laws and Officers of Justice and doth not sense teach us the same concerning God if we transgress his laws by omitting a duty or committing a sin we hear from him though we see him not Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward And for hope do not men venture their estates in forreign Countries in the hands of persons whom they never saw nor knew and shall we venture nothing on the promises of God 'T is true God liveth in another world and our hopes lye there also but doth he not manifest himself from thence to be concerned in our actions whether they be good or evil And if he be concerned in them will he not punish the evil and reward the good hath not natural conscience a sense of these things And therefore 't is unreasonable to question these things 2. They think good people are credulous and easie of belief their own experience of these good people evidenceth the contrary that they are too slow of heart to believe what God hath revealed concerning the other world and that by the use of all holy means 't is with difficulty accomplished But what if we prove that none so credulous as the Atheist or Infidel First you are not sure there is no such life 't is impossible they should ever know or prove the contrary it may be questionless the Lord that made this world can make a world to come and the same persons to exist there in ignominy contempt and shame that lived wicked here and bestow honour on the godly and holy the question between the downright Infidel and the Christian is not so much Whether there be a world to come but whether we can prove there is none The belief of the positive That there is a God That there is everlasting life is necessary to our hope but to their conviction let them infallibly prove there is none they can never do that you cannot disprove the reality of the Christian hope or by any sound Argument evince that there is no heaven or hell for ought you can say or know there are both and if we should go on no further it were best to take the surer side especially when you part with no more than a few base pleasures and carnal satisfactions that are not worth the keeping In a Lottery where there is but a loose possibility of gaining men will venture a shilling or a small matter for a prize of an hundred pound So be there no heaven or hell or be there one you part with no more than the vain pleasures of a fading life but if it should prove true in what a woful case are you then when to gratifie a bruitish mind you run so great an hazzard the heathens granted it an Hypothesis conducing to vertue and goodness Secondly To the Atheist and Infidel bating all Scripture it may be proved That 't is a thousand to one but it is so natural reason will
to this hour There was the innocent desire of his humane nature to be freed from the burden but his greater respect to Gods glory and the publick benefit of mankind made him submit to it His humane nature was to shew a reasonable aversation from what was destructive to it but his resolved will was to submit to God and overcome all impediments Take the instance lower Nature prompted Paul to ask freedom from the Thorn in the flesh but grace taught him to submit to Gods will Paul sinned not in having or giving vent to the natural inclination but the spiritual instinct must guide and overrule it So when we ask natural conveniences we sin not but yet this is not the spirit which God heareth in prayer Christ was heard in that he feared Heb. 5.7 Yet the cup did not pass away but he was supported so Paul was heard not for the removal of the thorn in the flesh but for sufficient grace 2 Cor. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 2. There is a carnal sinful spirit which may be working in prayer as when the Disciples called for fire from Heaven Christ telleth them Luke 9.55 Ye know not of what spirit ye are of Men often miscarry in prayer being blinded either by an erring Judgment or their carnal Passions 1. By an erring judgment They put their false conceits and opinions into their prayers and so would engage God as Balaam sought by building Altars against his own people This kind of praying 't is a begging of God to do the Devils work to destroy his own Kingdom and suppress his most serious worshippers to gratifie the faction that opposeth them Nothing is so cruel and bloody but false and partial zeal will put men upon if their judgments be once tainted they think the killing of others is doing God good service John 16.2 Their devotions will be soon tainted also for men that follow a blind conscience will hallow and consecrate their rage and cruelty by prayer and solemn worship Isa. 66.5 Your brethren that hate you that cast you out of my names sake said Let the Lord be glorified Thence the old by-word in nomine Domini incipit omne malum Prayer is made a Preface to cruelty Now 't is a comfort to the faithful that God will not hear these prayers he knows what is the mind of the spirit 2. By carnal passions and desires Fleshly interest breedeth partiality and men think God should hear them in their worldly requests the motions of the flesh are very earnest for corrupt nature would fain be pleased Jam. 4.3 Ye ask have not because ye ask amiss that ye may consume it upon your lusts 'T is the flesh prayeth and not the spirit You ask meat for your lusts Psal. 78.18 When their wants were abundantly supplyed yet they remained querelous and unsatisfied They must have dainties as well as necessaries as if Gods providence must serve their carnal appetites In these and such like cases the flesh prayeth and not the spirit but Christ will not put this dross into his golden Censer nor perfume our lusts with his sweet incense 3. The new Nature called also spirit which incineth us to God and Heaven Zech. 12.10 I will pour upon them the spirit of grace and supplication This prompteth and urgeth us to ask spiritual and heavenly things And such kind of requests are most pleasing to God 1 Kings 3.10 those things which are necessary to Gods glory and our salvation There is what the flesh savoureth and what the spirit savoureth the wisdom of the flesh perverteth and diverteth hearts from God and heaven to base low things such as the good things of this world pleasures riches honours But the spirit or the renewed part savoureth other things What is the savouring of the spirit What the new nature would be at or chiefly desireth And 't is a truth that the same spirit which is predominant at other times will work in prayer for the desires follow the constitution and frame of the heart Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As their constitution is so will their gust be and this tast and relish will shew its self in all things even in their prayers and devotions and whatever their words be the working of their hearts and according to their universal bent and temper 4. The holy spirit of God Jude 20. Praying in the Holy Ghost His assistance is necessary to prayer not only to sanctifie our hearts but to excite our desires and direct our addresses to God so that we are inabled and raised to perform this duty with more ardency and regularity than we of our selves could attain unto A Christian hath both flesh and spirit in him and they remain in him as active principles always lusting against each other Gal. 5.17 In prayer we feel it for the Saints speak sometimes in a mixt dialect half the language of Ashdod and half of Canaan both of the flesh and of the spirit only the one overruleth the other by the power of the Holy Ghost take it in either property of prayer confidence or fervency of desire 1. For confidence Jonah 2.4 I said I am cast out of thy sight yet I will look again to thy holy Temple There is a plain conflict between faith and unbelief unbeliefs words is first out as if we were utterly rejected out of Gods care and favour yet faith will not suffer us to keep off from God and therefore corrects and unsaith again what unbelief had said before yet I will look again to thy holy Temple Try what God will do for me so Psal. 94.18 When I said my foot slippeth thy mercy O Lord held me up yet there is relief in God when all their own confidence and courage faileth them 2. In point of fervency The flesh valueth esteemeth earnestly craveth temporal mercies fancieth a condition of health wealth liberty and worldly conveniencies as best for us We admire carnal happiness Psal. 144. But the spirit corrects the judgement of the flesh There is an higher and better happiness and that we should mainly seek after and all our worldly interests should be subordinated thereunto Now 't is not meerly the spirit or new nature in us which doth hold out in these conflicts but the new nature assisted by the Spirit of God who helpeth us in all our infirmities and to whom Religious manners sheweth we must ascribe all that we have and do All our faith and fervency cometh from him and without his assistance we should either sink under the difficulties or be cold and careless in our requests 2. In what sense God is said to know the mind of the spirit 1. By way of distinction 2. By way of approbation 1. By way of distinction God perfectly knoweth the mind and intention of those
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
upon If we would enter into his peace we must take his yoke upon us and share with him in all conditions Secondly yea rather that is risen again When the Apostle saith yea rather there is some special thing in Christs Resurrection comparatively above his death which hath an influence upon our justification What is it What is the reason of this connection Was not Christs dying every way enough to free us from sin and from condemnation by sin Answer Yes but yet the visible evidence was by his Resurrection the Apostle saith 1 Cor. 15.17 If Christ be not risen then are you yet in your sins And again Rom. 4.25 He dyed for our offences and rose again for our justification Christs death would not have profited us if he had been swallowed up by it or still detained under the power of it More particularly 1. 'T is a proof of the truth of his person and office that he is the Son of God and the Saviour and Judge of the world and therefore usually by this argument the Apostles asserted the truth of the Gospel for they were witnesses of his Resurrection and 't is said 1 Pet. 1.21 God raised him from the dead that our faith and hope may be in God We would not have believed this foundation laid for the great blessings of the Gospel had we not so clear a proof That he is the Son of God is proved Rom. 1.4 Mightily declared to be the Son of God by his Resurrection from the dead So Acts 13.33 God hath raised up Jesus from the dead for it is written Thou art my Son this day have I begotten thee He was the Son of God from all eternity but then visibly declared to be so God did as it were by that one act own pronounce and publickly declare in the audience of all the world that Christ was his only begotten Son one in substance with him eternally And as the truth of his person so of his Office that he was the true Messiah that was to restore the lapsed estate of Mankind Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins This was the only sign he would give the Jews the sign of the Prophet Jonah Matth. 12.38 39 40. Master we would see a sign from thee But he answered and said unto them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Jonas for as Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth So elsewhere he speaketh of destroying the temple of his body and raising it up after three days John 2.19 So for his being the Judge of the world Acts 17.31 Whereof he hath given assurance to all men in that he raised him from the dead Namely that he is Lord and Judge so that by his Resurrection all the clouds about his person vanish The world have satisfaction enough if they will take it There lyeth this argument in the case If Christ had been an Impostor or false Prophet neither could he have raised up himself being a meer man nor would God have raised him up if he had been a meer deceiver nor could the Devil have raised him to life no more than make a man out of dead matter nor can we reply that Lazarus was raised up from the dead and so others and yet not the Sons of God nor Saviours and Judges of the world I Answer Christ dyed not a natural death but in the repute of man as a Malefactor by the hand of the Magistrate Lazarus and others did not give out themselves as the Saviours of the world as Christ did so the truth of his claim was manifested and made evident by the Resurrection God would not leave him in the power of death but raised him up and assumed him into glory Therefore it appeared the judgment passed on him was not right and that he was indeed what he gave out himself to be 2. It is a token of the acceptation of his purchase or a solemn acquittance a full discharge of Christ as our Mediator and Surety He dyed to pay our debts now the payment is fully made when the Surety is let out of prison Isa. 53.8 He was taken from prison and from judgment His Resurrection sheweth God hath received the death of Christ as a sufficient ransom for our sins The continuance of the payment shewed the imperfection of it 't is a kind of release Christ did not break prison but was brought forth Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus As the Apostles would not come out of prison till fetched out Acts 16.38 39. so here 3. He is in a capacity to convey life to others which if he had remained in a state of death he could not do John 14.19 Yet a little while and the world seeth me no more but ye see me beeause I live ye shall live also The life of believers is derived from the life of Christ without which it cannot subsist If he had been holden of death he had never been a fountain of grace or glory to us we have the merit of his humiliation and the power of his exaltation The Scripture putteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the latter Rom. 5.10 Much more being reconciled we shall be saved by his life meaning thereby his life in glory His death was for the Expiation of sin but the effectual application of it dependeth on his life so that the faith of sinners may comfortably rest on Christ as one raised and glorified 4. His Resurrection was his victory over death which is the wages of sin if Christ be risen from the dead then is sin conquered for the sting of death is sin Therefore his Resurrection declareth plainly that sin is done away and so 't is a pattern and pledge to assure us of the forgiveness of sins Thirdly his Exaltation at the right hand of God Who is even at the right hand of God This confirmeth all the other ends 1. The truth of Christs Dignity and Office John 16.10 Of righteousness because I go to my Father 2. The validity of Christs satisfaction for our Surety is not only got out of prison but preferred not only discharged but honoured and rewarded and appeareth in the presence of God Christ did in effect say to God as Judah the Patriarch did to Jacob concerning Benjamin Gen. 43.9 I will be surety for him thou shalt require him of me if I bring him not to thee and set him before thee let me never see thy face more but bear the blame for ever So Christ undertaketh to be responsible for these poor creâ—tures What they owe put upon my score as Paul said to Onesimus 3. That he is in a full capacity to
the time of my departure is at hand but this is forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather implyeth sheep destined to the shambles The similitude importeth partly the contempt of the enemies they made no more reckoning of them than of sheep Zech. 11.4 5. Feed the flock of the slaughter whose possessors slay them and hold themselves not guilty That is they care no more for their death than they do for the killing of a sheep 2. It noteth their own imbecility they had no power to resist as Matth. 10.16 Behold I send you forth as sheep in the midst of wolves sheep have no power or means to preserve themselves 3. Their meekness they did no more resist than sheep Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before the shearers is dumb so he opened not his mouth Doctrine Such as resolve upon the profession of Christianity must prepare to give their life for the maintenance of it when God calls them thereunto This seemeth hard But 1. Christ requireth it of all Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life he cannot be my disciple 'T is too late for us to interpose for an abaâ—ement when the terms are thus fixed by Christ himself So our Lord when he openeth the Doctrine of self-denial he sheweth it must extend to life Matth. 16.24 25. He that saveth his life shall lose it There is nothing so near to us as life nothing which nature doth so highly value and tenderly look to and so unwillingly let go many that can yeild in other points cannot yeild in this but then they are not sincere with God for you must not look upon it as a note of excellency but the disposition of those who have the lowest measure of saving grace as appeareth by these clauses If any man will come after me and he cannot be my disciple You will say What can the strong and eminent Christian do more than part with life This is not the difference between the strong and the weak Christian that one can part with a few things for Christ and the other can part with all no all must part with all not this that one can part with his ease profit and credit and the other can part with his life no both must part with life The difference is not in the things to be parted with but in the degree of the affection the strongest Christians can die with greater zeal love readiness joy and so bring more honour to God by their death than weak Christians do who offer up themselves to God with greater reluctancy and unwillingness 2. Such have been the tryals of Gods children in all ages as the instance is brought from the godly who lived under the Law-dispensation Now if the Saints of old endured such hard things and tribulation even unto death Then it followeth 1. 'T is no strange thing 1 Pet. 4.12 Beloved think it not strange concerning the fiery tryal as if some strange thing had happened unto you Our taking the ordinary case of the godly for a strange thing is that which doth disturb and distemper us none wondreth at a bitter Winter coming after a sweet Summer or a dark night succeeding a bright day because 't is an ordinary thing so here 2. Then 't is no grievous thing but such as the people of God have endured when they had not the advantages that we have A double advantage we have above the Saints of the Old Testament 1. They had not such a pattern of self-denyal as we have and that is the death of Christ which teacheth us to obey God at the dearest rates Matth. 10.24 The Disciple is not above his Master nor the Servant above his Lord. Christ is a pattern of sufferings and to look for exemptions from them is to expect to be better dealt with than he was we tread upon no step of hard ground but what Christ hath gone there before us and his steps drop fatness left a blessing behind him to sweeten the way to us So Heb. 12.1 2 3. Look to Jesus the author and finisher of our faith who for the joy that was set before him endured the Cross despised the shame and is sate down at the right hand of the throne of God For consâ—â—â—r him that endured such contradiction of sinners against himself lest you be wearied and faint in your minds Jesus is propounded as our example he endured cruel pains in his body and bitter sorrows in his soul deserted by God contradicted by men yet he bore all patiently and undauntedly this is the copy and pattern which is set for our imitation that we may not sink under our burdens 2. The other advantage They had not such a clear discovery of eternal life as is now made to us in the promises of the Gospel 2 Tim. 1.10 Since the appearance of our Lord Jesus Christ Life and Immortality is brought to light in the Gospel 'T was but sparingly revealed then and to appearance the Covenant ran more in the strain of Temporal promises but now Christ hath struck a thorough light into the other world and clearly tells us that great is our reward in Heaven and therefore we may rejoice if men persecute us Matth. 5.11 12. we will do so if we believe him Who would not permit another to take down a shed if we did believe that he would build a Palace for us at his own cost and charges The reward is so far above the suffering that certainly now we should more willingly submit to be killed all the day long and counted as sheep for the slaughter if the people of God did so heretofore upon those few glimmerings which they had about eternal life certainly they had not such a clear prospect into the other world nor such a visible demonstration of the certainty of it as we have by the Resurrection and Ascension of our Lord Jesus Christ. 3. To manifest the truth and reallity of our graces of our faith in Christ and love to him and hope of Salvation 1. To shew our faith which is such a trusting our selves in Christs hands that we are willing to part with all even life its self for his sake this is called a believing to the saving of our souls Heb. 10.39 Sense saith Save thy self Faith saith Save thy soul Heb. 11.35 They accepted not deliverance looking for a better Resurrection when stretched out by torture like the head of a drum 2. To shew our love Nothing can or ought to separate us from the love of Christ God alloweth us to love life but he will be loved better for his loving kindness is better than life Psal. 63.3 now the greatest things must be greatly loved and then is our love tryed when the blackest dispensations cannot draw us from God
for being loyal to his Prince and the Laws or doing his duty to Parents or because he will not bear false witness or tell a lye or subscribe a falshood or because he will not disown a brother 1 John 3.16 This man is a martyr to God as well as he is a martyr to Christ that suffereth for mere Christianity which I would have you to note that you may see how much this precept of God of laying down our lives for his sake doth conduce not only to the interest of Christianity which is a supernatural truth but to the good of humane society to which even nature will subscribe and I do it the rather that you may not think Jesus Christ our Lawgiver was bloody or delighted in the destruction of men when he required that all who would enter into his profession should hate their own lives when just and convenient reasons did call them thereunto no by this law he did not only try his servants but preserved a principle of honesty in the world and provided for the comfort of them who being instruments of publick good do often make themselves objects of publick hatred Alas What comfort could they have in promoting the good of the world and venturing themselves magnanimously upon all dangers if God had not provided some better thing for them All that I shall add as to particular truths and duties is this partly by way of caution to the persecuting world that they may consider how much guilt they incur when for questionable things so I must speak to them they run the hazzard of opposing the most faithful servants God hath in the world Usually 't is the conscientious that suffer most others can easily leap out of one sort of profession and practise into another or else wriggle and distinguish themselves out of their duty by many crafty evasions whereas the conscientious are held in the noose meaning to deal with God and the world without equivocation or evasion in all simplicity and godly sincerity And shall these be the object of your hatred and severest persecution It argueth an heart aliene from God and too full of venomous malignity against the better part of the world Partly by way of advice to the persecuted which is double First abate not of your zeal for he that is not faithful in a little will not be faithful in much Luke 16.10 A good man dareth not allow himself in the least evil the world counteth him more nice than wise but God will not count him so tho he should fail in the application of the general rule yet God will reward him according to his sincerity 't is a love error Secondly not to censure others that see not by his light in this case capiat qui capere potest he that can receive it let him receive it The general rule is the bound of our charity but the particular application is the rule of our practice as long as they own the general rule tho they have not insight into these lesser things Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall even reveal this to you Nevertheless whereunto you have attained let us walk by the same rule let us mind the same things They may sincerely oppose the same things that we assert and we sincerely assert the same things which they oppose now whether we oppose or assert let every one be firmly perswaded in his own mind and with a modest mind bear the dissentiency of others nothing will allay the differences in judgment but a mutual submission to this rule and meekly holding forth light to others 2. By a due foresight of and resolution against all known dangers 1. A due sight or fore-thought of the dangers Christ will have us sit down and count the charges and make him a good allowance as men do in building and warring Luke 14.18 For which of you intending to build a tower sitteth not down first and counteth the cost whether he be able to finish it And v. 31. Or what king going to make war against another king sitteth not down first and considereth whether he be able with ten thousand to meet hm that cometh against him with twenty thousand If we dream of nothing but ease and prosperity we flatter our selves our very Baptism implieth a notion of working and fighting and we must consider what the work and warfare will cost us Rom. 6.13 Yield your members as instruments of righteousness unto God as arms and weapons of righteousness and the graces of the spirit are called armor of light Rom. 13.12 that is our warlike attire Christ himself when he was baptized was consecrated as the Captain of our salvation and therefore presently upon his Baptism he was assaulted by the Devil his Baptism was an engagement to the same military work to which we are engaged a war against the Devil the world and the flesh he ingageth as the General 1 Joh. 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we as common soldiers his baptism was the taking of the field as General we undertake to fight in our rank and place and can we expect that this conflict can be carried on without sore blows you must know therefore what it is to irritate the Prince of darkness and the powers that join with him and resolve to follow to the conflict even to death or else we would be excused in a part of our oath of fealty to Christ. 2. By a resolution against all known dangers it will cost us loss of credit 1 Cor. 4.13 We are made as the filth of the world and the off-scouring of all things unto this day Used as the unworthiest creatures in the world as the sweeping and filth of the City many were cast forth as unworthy to live in any civil corporation or society of men It will cost us loss of estate Heb. 10.34 And took joyfully the spoiling of their goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was pretence of law against the Christians yet much rapine used in the execution of it The word signifieth it was violently rent and torn from them Nay not only so but they suffered loss of life and limb and were forced to seal their profession with their blood and till we come to that resolution we are not compleatly faithful with Christ Heb. 12.4 Ye have not yet resisted unto blood striving against sin As soon as we are regenerate we renounce the Devil and the world and bid defiance to these things our life is a continual warfare Now if we have a reserve that as soon as it cometh to danger of death we will give over we are not as yet thoroughly resolved to be Christians The promise runneth Rev. 2.10 Be thou faithful to death and I will give thee a crown of life The same duty is required of us
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah 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 Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
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
now 'T is a Blessed thing at the close of our pilgrimage that God will receive us into his Glory But while we continue in the Body The believing apprehensions of the favour of God are very comfortable before we come to injoy the fruits of it 1. How else can we long for the coming of Christ and expect his appearance if before we pass to our Judgment we know not whether we shall be accepted yea or no Now within time it concerneth us to know how we shall fare hereafter Man hath a curiosity to know his destiny as the King of Babylon stood at the beginning of the ways to make divination The good and the evil of the World is of such light concernment and of so short continuance and God is so good that we may trust him blindfold for Worldly things and 't is a wicked foolish and needless curiosity to be so desirous to know our fortune But it concerneth us much to know whether we shall be well or ill for ever how the case will be carryed in the last Judgment if it be evil that we may prevent it and correct our errour in Death we cannot err twice if good that we may know our portion and rejoice in it if it be our Happiness then it must needs be very desirable to know it aforehand In the next verse to the Text verse 10th he speaketh of our Judge our Happiness and final doom dependeth upon his being pleased with us if we apprehend him as an angry Judge or an adversary let us agree with him quickly by the way if he be a gracious Father let us have the solace and comfort of it during our pilgrimage while we so much need it 2. Else we cannot comfortably injoy Communion with God for the present How can we come before him if we know not whether he will accept an offering at our hands They who being in a state of Faith and Reconciliation make it their endeavour to please God have God ever with them John 8.24 He that sent me is with me The Father hath not left me alone for I do always the things that please him They that would have the comfort of Gods presence and company in all Conditions they ought to set themselves to please God and observe his will in all things and when we have any special business to do with God 1 John 3.22 And whatsoever we ask we receive of him because we keep his Commandments and do those things that are pleasing in his sight So that while we are present we are accepted of him 3. We cannot have a cheerful fruition of the Creature and Worldly injoyments till God accepteth us Eccl. 9.7 Eat thy bread with joy and drink thy wine with a merry heart for God accepteth thy works Till we are in a reconciled estate accepted by God all our comforts are but as stolen waters and bread eaten in secret like Damocles his banquet while a sharp sword hung over his head by a slender thread But now when our persons and ways are pleasing unto God then all these comforts are sweet and satisfactory we tast Gods love in them and can use them as his Blessings with cheerfulness and thankfulness 4. That which maketh us more lively and active in our course of pleasing God is First The future Judgment And 2. The hope of our presence with him 1. The future Judgment That I gather from the 10 th verse for we must all appear before the Judgment seat of Christ. There will certainly come a day when every person that ever lived in this World shall be Judged by God and this day is sure and near In this life we are always expecting an end and carryed in a Boat that is swiftly wasting us towards Eternity Now whom should we please and with whom should we seek to be accepted A vain World or frail man or the God to whom we must strictly give an account Surely this universal impartial Judgment bindeth us to carry it so that we may be accepted with God 2. The hope of our presence with him and the beatifical vision and fruition of him for in the context he speaketh of presence and sight and then he saith wherefore we labour We are so sluggish and backward because we seldom think of the World to come earthly things are the great poise to an earthly mind but Heavenly things to an heart that is Spiritual that is their motive there are many such wherefores in the Scripture 1 Cor. 15.58 Wherefore my Beloved Brethren let us be stedfast and unmoveable always abounding in the work of the Lord. And Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have grace whereby we may serve God accceptably with Reverence and Godly Fear There being such an eminent and excellent state of Glory and we being Candidates and Suitors for it how should it quicken us to use all diligence that we may be accepted of God and admitted into the fruition of it The Apostle telleth us Phil. 3.14 I press towards the Mark for the prize of the High calling of God in Christ Jesus Paul had his eye still upon the Mark that he might stear his whole course in order to it The thoughts of the prize and worth of the reward made him press forward through difficulties and discouragements the more we have this Glory in our thoughts the more shall we be heartned against faintings and failings which we shall ever and anon be tempted unto 2. Reasons 1. We were made and sent into the World for this end That by a constant course of obedience we might approve our selves to God and finally be accepted of with him and received into his Glory 'T is good to consider the end why we were born and sent into the World John 18.37 To this end was I born and for this cause came I into the World that I should bear witness unto the truth Surely man was made for some end for the wise God would make nothing in vain Now what is mans end Not to fill up the number of things as stones and not to wax bulky and increase in growth and stature as trees not to eat and drink and serve appetite as the beasts not for the earth the end is more noble than the means not dig for iron with mattocks of Gold The Earth was made for us to be our habitation for a while not we for it Surely God made all things for himself Prov. 16.4 And Rom. 11.36 For of him and through him and to him are all things So we especially who have the faculties of heart mind to know him love him and serve him injoy him for ever Now we seek after him our whole life is a coming to God we have not enough of God here to satisfy the Soul only enough to direct incline us to seek more and every one that seriously mindeth his end maketh it his trade and daily work John 6.38 I came from
their angry brow are as graves and furrows yet some have escaped the wrath of kings and worldly potentates as Elijah escaped the vengeance of Jezâ—â—el 1 Kings 19.2 3. The Gods do so to me and more also if I make not thy life as the life of one of them to morrow by this time And when he heard that he arose and fled to Beersheba for his life But there is no escaping Gods wrath Rev. 6.16 No avoiding his sight or escaping the stroke of his Justice Psa. 134.7 4. If it particularly concern every one of us a Clap of Thunder in our own Zenith doth more affright us than when 't is at a distance This did once belong to all and it doth still belong to the Impenitent and therefore we should take the more care that we be not of that number and while we are in the state of tryal we cannot be over confident I am sure 't is a sinful confidence that is joyned with the neglect of the means to shun it The dreadful consequence of that day to the wicked 't is in its self a matter of terror to all and to slight this terrour is to turn the Grace of God into Wantoness And it cometh either from unbelief or from a dull stupid senseless Spirit And if it produceth not caution and watchfulness and serious and diligent preparation 't is not a fruit of the assurance of the Love of God but of the security of the flesh I confess 't is a case of Conscience how to make the day of Judgment matter of joy and confidence and matter of terror and caution sometimes we are bidden to reflect upon it with joy and confidence so as we may love his appearing 2 Tim. 4.8 To lift up our heads because our Redemption draweth nigh Luke 17.28 To rejoice because we shall be partakers of the Blessedness promised 1 Pet. 4.14 At other times matter of fear and terrour These are not contrary The one is to prevent slight thoughts which are very familiar with us The other future perplexities and dejection of Spirit The strictness of our account the dreadful consequence to those that shall be found faulty should not discourage us in the way of duty eternal wrath should not be feared farther than to stir us up to renew our flight to Christ and to quicken us in his service who hath delivered us from wrath to come 2. The persons fearing Paul and his Colleagues together with all the parties who are to be judged That the unspeakable terrour of the Lord is a rational just and equitable ground of fear we have seen already But the doubt is how this could be so to Paul and his Colleagues especially if we consider it mainly as we ought with respect to the execution of punishment or the Wrath of God that shall abide on the impenitent I answer 1. To be only moved with terrour is slavish The wicked may out of fear of Hell be frighted into a little religiousness But Paul was moved by other principles Hope and Love as well as fear see the 14. verse The Love of Christ constraineth us But this among the rest is allowable 't is one of the Spirits motives to quicken us to fly to Christ and to take sanctuary at his grace Heb. 6.18 To ingage us to thankfulness for our deliverance 1 Thes. 1.10 Yea to stir us up to more holy diligence and sollicitude in pleasing God Heb. 13.28 29. The Eternal Wrath of God among other things doth rowse us up to serve him with Godly fear 2. Though Paul and his Colleagues had the Love of God shed abroad in their hearts and were assured of his favour and their everlasting Salvation yet knowing the terrour of the Lord They had a deeper reverence of his Majesty and so afraid to displease him or to be unfaithful in their charge and trust And could not endure that any others should do so Reverence of God as one able to destroy us and cast Body and Soul into Hell Fire is always necessary The fear of reverence remaineth in Heaven in the glorified Saints and Angels and Christ presseth us to this fear Luke 12.3 4. 3. We must distinguish between a perplexing distrustful fear and an aweful preventive-eschewing fear A distracting tormenting fear of Hell or the Wrath of God would weaken our delight in God and therefore the Love of God casts out this fear 1 Joh. 4.18 But now the aweful fear fleeing from wrath to come this doth not destroy peace of Conscience or joy in the Holy-Ghost but gard it rather This only quickeneth us to use those means by which we may avoid so great an evil Instances we have in Scripture Job that was sure that his Redeemer lived Job 19. Yet destruction from the Lord was a Terrour to him Chap. 31. That is he thought himself obliged to use all those means by which he might shun so great an evil So Paul We know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with Hands Eternal in the Heavens Yet knowing the Terrour of the Lord. 4. There are great reasons why this Terrour should have an influence upon us while we dwell in flesh 1. Because 't was once our due Eph. 3.2 And though we are delivered from it by Gods grace yet still 't is a fearful state which we cannot sufficiently shun and avoid 2dly We still deserve it after grace hath made a change in our Condition There is no Condemnation to them that are in Christ Rom. 8.1 Yet many things are condemnable We now and then do those things for which the Wrath of God cometh upon the Children of disobedience we deserve that God should say to us depart ye cursed 3 dly 'T is certainly a great and extream difficulty to get free from so great an evil 1 Pet. 4.18 We cannot get to the harbour but by encountring many a terrible storm and God is fain to discipline us that we may not be condemned with the World 1 Cor. 11.32 I know I shall be saved but 't is a difficult thing to save me 3. The means how this fear cometh to be raised in us knowing This implyeth three things 1. A clear and explicite apprehension 2. A firm assent 3. Serious consideration 1. A distinct knowledge of this Article of Christs coming to Judgment 1 Thes. 5.2 You your selves know perfectly that the day of the Lord so cometh as a Thief in the night 'T is good not only to know things but to know them perfectly for though a man may be saved by an implicite faith as he knoweth things in their common principle yet explicite faith and plenitude of knowledge or seeing round about the compass of any truth conduceth much to the practical improvement of it Instance in the Creation of the World To know the general truth may make me safe but a distinct explication thereof maketh us more admire the Wisdom Goodness and Power of God So for
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
not flaunt and rant and please the flesh as others do but take time for Meditation and Prayer and other Holy duties they that choose a larger sort of Life think them Mopish and Melancholy Or else self-denyal when they are upon the hopes of the World to come dead to present Interests and can forsake all for a naked Christ. The World thinks this folly and madness in the Judgment of the flesh it seemeth to be a mad and foolish thing to do all things by the prescript of the Word and to live upon the hope of an unseen World Or else zeal in a good cause 'T is in its self a good thing Gal. 4.18 It 's good to be zealously affected always in a good thing But the World is wont to call good evil As Astronomers call the Glorious Stars by horrid names as the Serpent the greater and lesser Bear and the Dog-Star and the like God will not be served in a cold and careless Fashion Rom. 12.11 Fervent in Spirit serving the Lord. This will not suit with that lazy pace which pleaseth the World therefore they speak evil of it Another is an holy singularity as Noah was an upright Man in a corrupt Age Gen. 6.9 And we are bidden Rom. 12.2 not to conform our selves to this World Now to walk contrary to the course of this World and the stream of Common examples and to draw hatred upon our selves and hazarding our interests for cleaving close to God and his ways is counted foolish by them who wholly accommodate themselves to their interests John 15.19 The World will love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Once more Fervours of Devotion or an earnest conversing with God in humble Prayer the World who are sunk in flesh and matter are little acquainted with the elevations and inlargements of the Spirit think all too be imposture and Enthusiasm And though praying by the Spirit be a great priviledge Jude 20. Rom. 8.26 Zach. 12.10 Yet it is not relished by them a flat dead way of praying suiteth their gust better Christ compareth the Gospel to new wine which will break old bottles Matth. 9.17 As fasting in Spirit praying in Spirit A little dead insipid Taplash or Spiritless Worship is more for the Worlds turn Missa non mordet 3. The reasons why it is so 1. Natural blindness 2 Cor. 2.14 The natural man receiveth not the things of the Spirit of God For they are foolishness unto him neither can he know them because they are Spiritually discerned They are incompetent Judges Pro. 24.7 Wisdom is too high for a fool For though by Nature we have lost our light we have not lost our pride Pro. 26.16 The sluggard is wiser in his own conceit than seven men that can render a reason Though mens way be but a sluggish lazy dead way yet they have an high conceit of it and censure all that is contrary or but a degree removed about it And therefore is it that worldly and carnal men Judge perversely and unrighteously of Gods Servants and count zeal and forwardness in Religious duties to be but madness which is a notable instance of the miserable blindness of our corrupt Nature 2. Prejudicate malice which keepeth them from a nearer inspection of the beauty of Gods ways and the reasons and motives which his Children are governed by their eyes are blinded by the God of this World 2 Cor. 4.4 And their own forestalled prejudices and then who is so blind as they that will not see In the ancient Apologies of Christians they complained that they were condemned unheard and without any particular inquiry into their principles and practices Nolentes audire quod auditum damnare non possunt Tertull. They would not enquire because they had a mind to hate And Caelius Secundus Curâ—o hath a notable passage in the Life of Galeacius Carraciolas which was the occasion of his conversion The story is thus one John Francis Casarta who was enlightned with the knowledg of the Gospel was very urgent with this Noble-man his Cousen to come and hear Peter Martyr who then preached at Naples one day by much intreaty he was drawn to hear him not so much with a desire to learn and profit as out of curiosity Peter Martyr was then opening the first Epistle of Paul to the Corinthians and shewing how blind and perverse the Judgment of the natural understanding is in things Spiritual And also the efficacy of the Word of God on those in whom the Spirit worketh among other things he useth this similitude that if a man riding in an open Country should see afar off Men and Women dancing together and should not hear the Musick according to which they dance and tread out their measures he would think them to be fools and madmen because they appear in such various motions and antick Gestures and Postures But if he come nearer so as to hear the Musical notes according to which they dance and observe the regularity of the exercise he will change his Opinion of them and will not only be delighted with the exactness thereof but find a motion in his mind to stand still and behold them and to join with them in the exercise The same saith he happeneth to them who when they see a change of Life Company Fashions Conversation in others at their first sight impute it to their folly and madness but when they begin more intimately to weigh the thing to hear the harmony of the Spirit of God and his Word by which rule this change and strictness is directed and required that which they Judged to be madness and folly they see to be wisdom and reason and are moved to join themselves with them and imitate them in their course of Life and forsake the World and the vâ—nities thereof that they may be sanctified in order to a better Life This similitude stuck in the mind of this Noble Marquess as he was wont to relate it to his familiar friends that ever afterward he wholly applyed his mind to the search of the truth and the practice of Holiness and left all his honours and vast possessions for a poor Life in the profession of the Gospel at Geneva Well then 't is because prejudice condemneth things at a distance and men will not take a nearer view of the regularity of the ways of Godliness 2. Because they live contrary to that Life which they affect and do by their practice condemn it This reason is given by the Apostle 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot Speaking evil of you Worldly men think there is a kind of Happiness in their sort of Life which is so plausible and pleasing to the flesh they cannot but wonder at it and as long as they are carnal they cannot discern those Spiritual reasons which make believers
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to 〈◊〉 the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our
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
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
is carried on by love but how can I come to him who seemeth so unlovely to me Therefore God to draw us into this Amity and holy friendship will be represented as willing to pardon and save us and that in such an astonishing way that more cannot be done to express his love Rom. 5.8 Herein God commended his love to us that while we were yet sinners Christ died for the ungodly See at what an high rate he is content to pardon and save us that he may draw our love and attract our hearts which under the terrours of guilt and condemning justice would never have been brought to love him 4. The forgiveness of sins is that which is most expresly directly and formally Eyed in the death of Christ Eph. 1.7 In whom we have Redemption through his blood even the forgiveness of sins So Matth. 26.28 This is my blood which was shed for the Remission of sins So Heb. 9.22 Without the shedding of blood there is no Remission of sins Why is not sanctification mentioned it was purchased by his blood as well as Remission 'T was guilt made his blood necessary for our recovery and the depravation of the heart of man is part of the punishment spiritual death as well as temporal and eternal And to be polluted is our punishment as well as our sin and the guilt of sin stoppeth our mercies cuts off the intercourse between God and us Isa. 59.2 Your iniquities have separated between you and your God And Rom. 3.23 For all have sinned and are come short of the glory of God And when the obstruction is removed and the offence given by our sins pardoned the sanctifying of our nature followeth If there had been nothing to do but to renew us by repentance and sanctification that might have been done without the blood of the Son of God as God at first gave his Image freely but his governing Justice required that before man was set up with a new stock of grace there should be so great a price paid Well then this is mentioned as the great way of our Reconciliation God was in Christ Reconciling the World to himself 5. This was the great difficulty how when sin was once entered it might be remitted Sin was the great make-bate between God and us And 't is not so slightly done away as most do imagine The great Mystery and Design of grace was how lapsed Man who was under the guilt of sin and the desert of punishment should be restored to favour the honour of God be safe and the Government of the World secured or to make the pardon of mans sin a thing convenient for the righteous and holy God to bestow without any Impeachment of the honour of his Wisdom Holiness and Justice for there being a sentence of the Law against us by which we are condemned John 3.18 It would not seem to become the wisdom of God that he should wholly quit his Law as if it were made in vain His servant was loath to be found in a double mind that his word should be yea and nay 2 Cor. 1.18 Levity is an imputation which he seeketh earnestly to avoid there Nor the holiness of God to be too favourable to sinners Hab. 1.13 He is of purer eyes than to behold iniquity Nor his Justice Laws must not seem a vain scar-crow In short there must not be yea and nay with God he must be demonstrated to us in his own divine perfections and must not permit his Laws and government to be despised or broken by a rebel World without being executed upon them according to their true intent and meaning or some equivalent demonstration of his Justice such as might vindicate both Law and Law giver from contempt Well then this was the great Mystery and Wonder of grace That God was in Christ reconciling the World to himself not imputing their trespasses to them That his wisdom found out a way to exercise pardoning saving mercy without any injury to his Governing Justice and Truth or giving any leave to sinners to flatter and imbolden themselves in their sins with the thoughts of Impunity which are so natural to us Therefore well might the Apostle mention this priviledge as a special branch of our reconciliation with God 6. This is the proper priviledge of the new covenant or covenant of grace and the difference between it and the Law The Law knew no way but saving the innocent but the Gospel discovered a way of saving the penitent The Law was fitted only to our innocency and required us to continue as God left us but the offer of pardon of sins fuiteth with our lapsed guilty estate there God revealeth himself to the Apostate World in that way which was fit for their recovery The Law knew no such thing as the forgiveness of sin the faln Creature had there by no hope for the tenour there was Do and live sin and die here a way is found out how our trespasses may not be imputed to us and the Edge of the curse abated and God represented as pacified and so this priviledge was fitly mentioned by the Apostle VSE 1. is to press us to enter into Gods peace by looking after the pardon of sins I shall only urge three things 1. The necessity And 2. The readiness of God to bestow this benefit 3. The excellency of the priviledge 1. The necessity of obtaining this benefit There are three notions which press it upon sleepy sinners Law Judge conscience There is the Law broken the Judge to whom we are responsible conscience which raiseth fears in us because of the breach Remember there is a righteous Law broken and the sentence of it standeth unrepealed against you till in a broken hearted manner you sue out your pardon in the name of your Mediatour Condemned though not executed John 3.18 And condemned to what Rom. 2.9 Tribulation and anguish and wrath upon every Soul of man that doth evil And this will be executed Jam. 2.13 The Law is in force against those that refuse the Gospel Therefore you must change Copy get this sentence reversed or you are undone for ever You have but a little time wherein to make your peace there is but the slender thread of a frail life between you and execution 'T is peace upon earth Luke 2.14 You are but reprieved during pleasure that 's the true notion of the present life Better never born if you do not get off this curse Oh Christians do you know what 't is to have God an enemy To be liable to his righteous wrath to bear the burden of your own sins to be answerable for his violated Law The 2d awakening notion is that of a Judge I observe in Scripture 't is usually mentioned to quicken us to seek after repentance and the pardon of sins 'T is said Acts 10.42 43. He hath Commanded us to testify and preach to the people that he it is who was ordained of God to be the Judge of the
and minding us of our duty is the proper means to cure slightness and to remove their Impotency which lieth in their obstinacy and wilfulness There is no such means as to besiege them with constant persuasion and the renewed offers of a better estate by Christ for the Impotency is rather Moral than Natural we do not use to reason men our of their natural Impotency to bid a lume man walk or a Blind man see or a Dead man live but to make men willing of the good they have neglected or rejected we must perswade them to a beter choice In short to inform the Judgment to awaken the Conscience to perswade the will this is the work and Office of the Word by its precepts promises and rewards 't is true the bare means will not do it without Gods concurrence the influence and power of his Spirit but 't is an incouragement to use the means because they are fitted to the end and God would not appoint us means which should be altogether vain 5. That it is not enough that the Word be written but preached by those who are deputed thereunto For several reasons 1. Partly Because Scripture may possibly lie by as a neglected thing The Lord complaineth Hos. 8.12 I have written to them the great things of my Law but they were counted as a strange thing Men flighted the Word written as of little Importance or concernment to them are little conversant in it therefore some are appointed that shall be sure to call upon us and put us in mind of our eternal condition that may bring the Word nigh to us lay it at our doors bring a special Message of God to our Souls Acts 13.26 To you is the Word of Salvation sent he speaketh to all the World by his Word to you in particular by the special Messages his Servants bring you 'T is sent to you there is much of God in it the Word written hath its use to prevent delusions and mistakes and the Word preached hath also its use to excite and stir up every man to look after the remedy offered as he will answer it to God another day 2. Partly Because the Word written may not be so clearly understood therefore God hath left gifts in the Church authorized some to interpret As the Eunuch was reading and God sent him an Interpreter Philip said unto him Vnderstandest thou what thou readest And he said how can I except some Body guide me Acts 8.30 31. The Scripture is clear in its self but there is a covering of natural blindness upon our Eyes which the Guides of the Church are appointed and qualified to remove Job 33.23 If there be a Messenger with him an Interpreter one of a thousand to shew a man his uprightness There are Messengers from God authorized to speak in his name to relieve poor Souls that they may soundly explain forcibly express and closely apply the truths of the Word that what is briefly expressed there by earnest and copious Exhortations may be inculcated upon them and the arrow may be drawn to the head and they may more effectually deal with sinners and convince them of their duty and rowse them up to seek after the favour of God in Christ Look as Darts that are cast forth out of Engines by Art and fitted with Feathers are more apt to fly faster and pierce deeper than those that are thrown casually and fall by their own weight so though the Word of God is still the Word of God and hath its proper Power and force whether read or preached yet when 't is well and properly enforced with distinctness of Language vehemency and vigour of Spirit and with prudent application 't is more conducible to its end 3. Because God would observe a congruity and decency As death entred by the Ear so doth life and peace Rom. 10.14 15. How shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent By the same sense by which we received our venom and poison God will send in our blessings work faith and repentance in us by the Ministry of reconciliation Besides as vision and seeing is exercised in Heaven so hearing in the Church 't is a more imperfect way of apprehension but such as is competeâ—t to the present state Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eye seeth thee speaking of his extraordinary vision of God which is a glimpse of Heaven Now we have a report of God and his grace Satisfying ocular inspection is reserved for Heaven but now we must be contented with the one without the other 6. That to preach the word to us God hath appointed men of the same mould with our selves and intrusted them with the ministry of reconciliation As the Fowler catcheth many birds by one decoy a bird of the same Feather so God dealeth with us by men of the same nature and affections and subject to the Law of the same duties who are concerned in the Message they bring to us as much as we are men that know the heart of man by experience our prejudices and temptations for the heart of man answereth to heart as the face in the Waters Prov. 27.19 And so know all the Wards of the Lock and what Key will fit them Now the love and wisdom of God appeareth herein 1. Because God will try the World by his ordinary Messengers Col. 1.21 It pleased God by the foolishness of preaching to save them that believe We now live by faith and not by sight and therefore he will not discover his own Majesty and send us Nuncios and Messengers out of the other World or deal with us in an extraordinary way to lead us to faith and repentance but send mean Creatures like our selves in his name who by the manifestation of the truth shall commend themselves to every mans conscience to see if they will submit to this ordinary stated course We would have Visions Oracles Miracles Apparitions one come from the dead but Christ referreth us to ordinary means if they work not extraordinary means will do us no good Luke 16.30 31. And he said Nay Father Abraham but if one went from the dead they will repent and he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead When God used extraordinary ways man was man still Psa. 78.22 23 24. Because they believed not in God and trusted not in his Salvation though he had commanded the clouds from above and opened the doors of Heaven and had rained down Manna upon them to eat and had given them the corn of Heaven They had their Meat and Drink from Heaven and yet they were rebels against God and unbelievers Their victuals came out of the Clouds their Water out
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
our fidelity to Christ a real lively Joy and peace of Conscience 2 Cor. 1.12 This is our rejoicing the testimony of our conscience Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Secondly Gods external government is according to the Law of the Gospel God interposeth now and then punishing the contempt of the Gospel with remarkable Judgments Heb. 2.1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard left at any time we should let them slip for if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord himself and was confirmed by them that heard it And eminently dispensing his blessing where the Gospel is favoured and obeyed and prospereth as he blessed the house of Obed Edom for the Arks sake but more fully at the day of Judgment the wicked have their full punishment 2 Thes. 1.8 Coming in flaming fire rendring vengeance to all those that know not God and obey not the Gospel Secondly I shall shew you wherein the Gospel as a law differeth from ordinary laws among men First Men in their Laws do not debate matters but barely injoin them and interpose their Authority but God condescendeth to the infirmity of man and seemeth to come down from the Throne of his Sovereignty and reasoneth and perswadeth and beseecheth men that they will not forsake their own mercies Isa. 46.8 Remember this shew your selves men bring this to mind again O ye transgressors and Isa. 1.18 Come let us reason together God is pleased to stoop to sorry Creatures and to plead and argue with them So 2 Cor. 5.20 We as Ambassadors in Gods stead do beseech you to be reconciled Men count it a lessening to their Authority to proceed to intreaties but the Clemency of the Redeemers Government is otherwise Secondly The Law of God bindeth the conscience and the immortal Souls of men condemneth not only acts but thoughts and lusts Mat. 5.28 The law is spiritual Rom. 7.14 With man Thoughts and Desires are free till they break out into act Thirdly Mans laws do more incline to punishment than reward For Robbers and Murtherers Death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth those punishments in very few cases doth mans Law promise Rewards the inflicting of punishment is the proper work of mans Law and the great Engine of Government because its use is to restrain evil but Gods Law propoundeth rewards equal to the Punishments Eternal Life on one hand as well as Eternal Death on the other Deut. 30.15 See I have set before you life and good death and evil because the use of Gods Law is to guide men to their happiness 'T is legis candor the equity and favour of mans Law to speak of a reward it commands many things and forbids many things but still under a penalty it 's natural work is punishment and it doth not invite men to a duty by a reward Ex malis moribus Humanae leges to restrain evil is their work Fourthly Humane Laws threaten temporal punishment but Gods Law threatneth eternal punishments and rewards Mark 9.44 Where the worm dieth not and the fire is not quenched He is a living God Heb. 10.31 into whose hands we fall when we Die 1 st Use Is to humble us that we bear so little respect to the precepts of the Gospel and do so boldly break them and so coldly perform the Duties thereof we fear Temporal power more than Eternal a Prison more than Hell and therefore can dispence with Gods Law to comply with our own Lusts a little profit or a little danger will draw men into the Snare when Eternal Death will not keep them from it Oh rouse up your selves are you not Christs Subjects is not he a more powerful Sovereign than all the Potentates in the World doth he not in his Gospel give Judgment upon the everlasting state of men and will this Judgment be in vain hath he not appointed a day when all matters shall be taken into consideration will not Sin when it comes to be reviewed have another countenance awaken then your sleepy and sluggish Souls if you can deny these Truths go on in the neglect of Christ and breach of his Laws and spare not but if Conscience be sensible of his Authority break off your Sins by repentance sue out your Pardon in his name devote your selves to God walk more cautiously for time to come God will not wink always at your disloyalty 2 d Use is Direction to us If you would not be slighty in the Duties of the Gospel look upon it as a law and let me commend these Rules to you 1. Never set Christs mercy against his government he is a Saviour but he is also our Lord and must be obeyed and Faith implieth a consent of subjection as well as dependance 2. Cry not up his merits against his spirit his merit is your ransom but his Spirit is your Sanctifier and this Law is the law of his Spirit the one implyeth the other his Spirit implyeth the merit of Christ by bringing you under the Law of Grace 3. Set not the ends of Christs Death one against the other He that died that he might reconcile you to God died also to bring you into Obedience 't is a mercy to be redeemed from wrath but 't is a great if not a greater mercy to be redeemed from Sin Titus 2.14 4. Do not so put all upon Christ as to exempt your selves from the jurisdiction of God No Christ redeemed us to God Revel 1.9 To him we were first lost to him we must be recovered that he may not lose the glory of his Creation in Christ we are not without Law 1 Cor. 9.21 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the law to God but under the law to Christ we are not to be irregular but to rule all our actions by the law of Christ to carry our selves as without Law if we challenge it de jure is to affect to be Gods de facto 't is to be as Devils the greatest Rebels in nature I come now to the second Doctrine observed 2 dly That the Gospel is the law of the spirit of Life in Christ Jesus Here I shall enquire 1. What is the Spirit 2. From whom we receive it 3. By what Law 1. What is the spirit here spoken off I answer Both the person of the Holy Ghost and the new nature First The person of the Holy Ghost cannot be excluded partly because he is Christs Witness and Agent in the World who is powerfully able to apply whatever he hath procured for us and to give us the effect of all
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take