the School of Christ He hath begotten us by the Word of Truth And the Ordinance of preaching the Word is consecrated to this purpose Ephes. 5.26 That he might sanctify them by the washing of Water through the Word There are other Occasional Helps but this is the Instituted Means God will work no other way in his ordinary and revealed course and will accept no other Obedience and Sanctification but by the Word Holiness or that Piety which is proper and genuine is wrought by a Divine Truth otherwise it is Superstition not Godliness Civility not Holiness of Conversation Tho Men have never so good an Inclination yet because they have not a Divine Revelation for their Warrant it is but a Bastard Religion Superstition or framing a strictness of our own accompanied with opposition against the Truth The Word and Spirit are in Conjunction Isa. 59.21 My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth c. These act in Conjunction and it is for the honour of the Scriptures that God hath annexed them 1 Thess. 5.19 20. Quench not the Spirit Despise not Prophesying Preaching of the Word and pouring out of the Spirit go together 4. Every part of the Truth worketh not but only the Gospel which is the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law sheweth us our Spots and the Gospel cleanseth and washeth them away The Work of the Law is Preparation but that which hath a special and direct influence upon Sanctification is the Gospel John 15.3 Now ye are clean through the Word which I have spoken to you and that was the Gospel Privilege This pulleth in the Heart to God that we may be partakers of his Grace Moses brought them to the Borders but Joshua brought them into the Land of Canaan The Apostle appealeth to the Experience of Believers Gal. 3.2 This only would I learn of you Received ye the Spirit by the VVorks of the Law or by the hearing of Faith Tho the Spirit may be received by the preaching of any part of Canonical Scripture yet most usually by the preaching of the Gospel The Lord would give us this sensible and authentick Proof of the Truth and Excellency of the Gospel that we receive the Spirit of Regeneration by it and not by the Law It is the Instrument by which God useth to confer the Spirit So 2 Pet. 1.4 To us are given exceeding great and precious Promises that by these we may be made partakers of the Divine Nature What part of the Word worketh the Heart to a conformity to God likeneth us in Holiness to God the great and precious Promises It is not by moral Strains nor by terrible Threatnings these have their use in their place but by the great and precious Promises as God was in the sâ—â—ll Voice 5. The Gospel worketh not unless it be accompanied with the Spirit There is a great deal of difference between seeing things in the Light of Reason and seeing things in the Light of the Spirit Truth represented in the Light of Reason begets but an humane Faith leaveth a weak impression and hath but a weak operation upon the Soul but things represented in the light of the Spirit â—â—â—keth quite otherwise there is not only a notional Irradiation but an experimental Feeling they see another manner of Beauty and Excellency in Christ a vanity in worldly Delights which they never saw before Running-water and Strong-water differ not in colour but in taste and virtue John 16.13 When he the Spirit of Truth is come he will guide you into all 〈◊〉 1 John 2.27 The Anointing which ye have received of him abidet◠〈◊〉 you and ye need not that any Man teach you but as the same Anointing teacheth you of all things Most Men content themselves with a superficial Belief they have but a hâ—â—ane knowledg of Divine Things and therefore their Souls are not carried out to Holiness Love Fear Trust Obedience they have a cold and naked apprehension liteâ—â—â— Knowledg is waâ—hy and weak it worketh not 1 Pet. 1.22 Seeing ye have purified your Souls in obeying the Truth through the Spirit 6. This must not only be represented in the Power and Demonstration of the Spirit but received and applied by Faith Sanctification is sometimes ascribed to the Gospel and sometimes to Faith which receiveth the Gospel Acts 15.9 Purifying their Hearts by Faith Our Hearts are purified by the Word of Truth 1 Pet. 1.22 Seeing that â—e have purified your Souls in obeying the Truth through the Spirit Here they were purified by Faith The Word worketh not without an Act on our part as well as on God's The Word preached did not profit them not being mixed with Faith in them that heard it Heb. 4.2 As a Plaster worketh not till it be applied to the Sore Nay the Apostle's Word implieth more the Word must not only be applied to the Soul but mingled with the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Medicine the Ingredients must be mixed together to do good So if we have the Word we must have the Spirit and we must have Faith mix it altogether and then it worketh Faith receiveth the Word as a divine and infallible Truth and that begets an Awe In short Faith working to Sanctification apprehends the Love of God the Blood of Christ the Promises Precepts of the Word and by all these it is ever purging and working out Corruption By apprehending the Love of God Gal. 5.6 In Christ Jesus neither Circumcisionâ— availeth any thing nor Vncircumcision but Faith that worketh by Love Shall I love that which God hateth O do not this abominable Thing that I hate Jer. 44.4 Faith representeth God pleading thus Is this thy Kindness to thy Friend Do I thus requite God for all his Kindness to me in Christ There is an Exasperation against Lusts. It maketh use of the Blood of Christ. 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sins Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works to serve the Living God That is an excellent Purger In outward Purging it is the Water and the Soap cleanseth but the Hand of the Laundress applieth it and rubbeth the Cloaths that are washed Faith apprehendeth the Blood of Christ to purge the Conscience it waiteth for the sanctifying Virtue of his Blood and the Grace purchased thereby So Faith maketh use of the Promises this giveth Faith encouragement to expect glorious Rewards Assistance is purchased and Acceptance is promised 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Then Faith constantly maketh use of the Precepts and Counsels of the Word by which Sin is discovered and taxed When the Word is received by Faith there goeth a
against it Methinks it looks like going to the Day of Judgment Here we receive the Pledges of our Salvation or Damnation 3. We should come with Oyl in our Vessels as well as in our Lamps 1. Our Lamps should be kept burning bright If you are sluggish now 't is a sign you are slight in the whole Surely now the King sitteth at his Table Cant. 1.2 our Spicknard should send forth the smell thereof a lively exercise of Grace Now we come for meat which perisheth not now is our familiar converse with Christ and near Communion with him now we come to our Legal Investiture Christ and all his benefits are delivered by these signs which he hath instituted As if a man should say Here is my House when a Deed is delivered and you give up the Key or give possession of Land by a Turf This is our solemn taking possession of him and all his benefits We receive Christ in the Promises of the Covenant but here is a particular close Application In the Word Christ is offered and exposed to all as the Brazen Serpent that whoever looked upon him might be healed But this Supper is like the Blood sprinkled upon the Door-posts In the Word Christ and Immortality are brought to light now Christ is slain before our eyes The Bread is put into our hands and mouths 2. We should come with Oyl in our Vessels Would we have the Spirit blow upon a dead Cole He findeth nothing in us to work upon We are bidden to examine and what must we examine 1 Cor. 11.28 The Apostle will tell you Whether you be in the faith or no 2 Cor. 13.5 But to speak to this case I confess that in Foro Ecclesiae in the Court of the Church all are Virgins that take their Lamps that do profess to believe all these must be admitted But in Foro Coeli in the Court of Heaven none but Converted ones are admitted But in Foro Conscientiae in the Court of Conscience I dare not discourage those that have the grace of the second or third ground 'T is a means to strengthen them in Faith Hope and Love and make them more firm in the Covenant of God And the difference is too nice between temporary Grace and saving Grace for any to exclude themselves I am bound to come with Grace but I am not bound to come with Assurance Besides in the Kingdom of Grace Christ will not shut them out They that have good affections should come but with this caution I would press them to mind the renouncing and engaging part of the Covenant and earnestly to break the League between themselves and their own wayes and engage themselves more firmly to God for time to come that you may not think as you have done or speak as you have done nor behave your selves in your Relations as you have done but throw sin out of doors I would press you in the Apostles words Heb. 10 22. Let us draw near with a true heart having our Hearts sprinkled from an evil Conscience and our Bodies washed with clean water The one relateth to the Duty-part Let us draw nigh with a true heart the other relateth to the Promissory part Though your Grace be common Grace 't is this way moulded into special 2 Doct. That this will be found to be true Wisdom and the other Folly For Wisdom to begin with that Wisdom is Index sui obliqui Wisdom lyeth 1. In proposing a right End 2. In the Choice of fit Means And 3. In an earnest Prosecution of the End by these Means This is the property of Wisdom in the General and it holdeth true in Godly Wisdom The wise Virgins did so Their End was right to be admitted in to the Nuptial Feast or everlasting enjoyment of God And then they use right Means such as will bring them to the end We do not use to draw Ships in the Sea with Horses nor draw Wagons with the Wind. We must not use contrary means nor insufficient means We cannot go to to the bottom of a Well that is thirty foot deep with a line that is but ten foot We must use such as will certainly do The Wisdom of God hath fixed Means for us and we are doubly Fools if we will not use them opportunely carefully and constantly Else 't is a Prize put into a fools hand Prov. 16.17 The Wise Virgins did all this sought Oyl in time both for their Lamps and Vessels Luk. 13.24 On the contrary he that contents himself with a profession of Christ without a work of Grace upon his Heart is a Fool he is not a Profane Fool that doth the contrary but a Professing Fool that sort of Profession is better than Prophaneness so far 't is a degree of Wisdom but rested in 't is Folly it faileth in all the points of Wisdom in the end they do not esteem the Lord as the chief good for they think a little ease of the Flesh or a little sensual Liberty or a satisfaction of a Lust to be better or Honour or Pleasure or Gain this quiets them in the neglect or want of God they see some good in Christ offer fair for him but take him not as the chiefest good they are willing to part with something but not with all for his sake SERMON IV. MATTH XXV v. 5. While the Bridegroom tarryed they all Slumbred and Slept WE have seen wherein they differed now we shall see again wherein they agree In the words observe 1. What happened to the Virgins They all slumbred and slept 2. The Occasion of it I do not say the Cause While the Bridegroom tarryed The Cause of sleeping was Infirmitas humana the Occasion of it Mora Sponsi In the first of these 1. Who They all 2. What slumbred and slept First Who They all 'T is no wonder to hear it of the foolish Virgins but that the wise should do it there is the difficulty Therefore some of the Ancients understand it of Death which is called sleep in Scripture but that is improbable and suiteth not with the frame and drift of this Parable Some would understand it distributively not conjunctively that the wise slumbred and the foolish slept but 't is not said slumbred or slept but slumbred and slept The meaning is all of them were not so diligent in their Duty as they should have been even the good are in part negligent as well as the foolish though they alwayes keep a good Conscience and an heart in some measure alwayes prepared to meet Christ. Secondly What Slumbred and slept Wherein the degree of their security is set forth they did not only slumber which is a less failing but Slept Thirdly The Order First slumbred and then slept Doctrine That the Foolish and Wise both Slumber and Sleep I shall First enquire What this Slumbering and sleeping is Secondly How far it may befall the Children of God or the Wise Virgins Thirdly The Causes and Reasons of it First What
God He that rewarded the Picture and shadow of duty as in Ahab 1 Kings 21.29 the first offers of it in his Servants Isa. 32.5 that regarded the returning Prodigal Luke 15.20 Isa. 65.24 whose Bowels relent presently who hath promised to reward a Cup of cold Water given for Christs sake Mat. 10.42 and that our slender Services should receive so great a Reward that beareth with his peoples weakness that spareth them as a man spareth his only Son by their failing surely he is not harsh and severe 4. These Prejudices are very Natural to us and therefore should be regarded by all This appeareth partly by the first Fall of Man Prejudice against God was the fiery dart that wounded our first Parents to death The first Battery that Sathan made was against the perswasion of Gods goodness and kindness to man he endeavoured to make them doubt of it by casting jealousies into their minds as if God were harsh severe and envious in restraining them from the Tree of Knowledge and the fruit that was so fair to see to Gen. 3. If once he could bring them to question Gods goodness he knew other things would succeed more easily for the sense of the Creators goodness was the strongest bond by which the Heart was kept to God And partly because still the Devil seeketh to possess us with this conceit that God is harsh and severe and delighteth in our ruine and casteth jealousies into our heads as if God did infringe our just Liberties by the restraints of his Law And we have the same impatiency of restraints which they had and the Flesh being importunate to be pleased we are apt to find out excuses And as the naughty Servant condemneth his Master when he should beg pardon so such is the perverse disposition of Man when we should confess our fault we will abuse God himself as Adam Gen. 3.12 The Woman thou gavest me gave me and I did eat This monstrous conceit of God we further by observing his injuries as we count them rather than his benefits We take notice of Afflictions but not of daily Mercies David had much adoe to hold his Principle Psal. 73.1 2. Truly God is good to Israel even to such as are of a clean Heart But as for me my feet were almost gone my steps had well nigh slipt These thoughts are very incident to us VSE Oh then when we set our Hearts to Religion let us take heed of slavish fear And if so take heed with what thoughts of God you are leavened and that you do not draw a monstrous and horrid Picture of him in your minds Oh look upon him as full of Grace and Mercy ten thousand tim◠more inclined to do good than any Friend you have in the World The Devil governeth the dark parts of the World by slavish Fear but God governeth by Love To this end consider 1. That in his Word God representeth himself by Mercy and Goodness rather than any other Attribute Mercy is natural to him he is the Father of Mercies 2 Cor. 1.3 God is not merciful by accident but by Nature The Sun doth not more naturally shine nor the Fire more naturally burn or Water more naturally flow than God doth naturally shew mercy 'T is pleasing to him Micah 7.18 Jam. 2.13 Mercy rejoyceth over Judgment Punitive acts are forced from him but gracious acts drop from him of their own accord like Life-honey Nay God is Mercy it self 1 Joh. 4.8 God is Love It cannot be said of a man that he is Learning and Wisdom though learned and wise But God is not only loving but Love and infinite Sea of Love without Banks and Bounds It was well observed of Oecolampadius That men were taught amiss to know the Nature of God by vulgar Pictures and Representations For their fashion was then to picture God in some fair and beautiful form and the Devil in some foul ugly shape Puerorum major pars nescit quid sit Deus quid sit Sathan But he adviseth Parents if they would teach their Children to know what God is they would first teach them to know what Goodness is and Justice is what Mercy is what Bounty and Loving-kindness is per illas enim propriè quid Deus sit discimus Again If they would know what kind of Creature the Devil is they should first know what Malice is and Filthiness and what Villany and Treachery is for Sathan is a Compound of all these The best Picture that could be taken of the Devil would be by the Characters of Malice Falshood and Envy But God is Justice it self Goodness it self Mercy it self as it is expressed in Scripture 2. In Christ who is the express Image of his Person Heb. 1.3 Now Christ disdained not the Company of Sinners went about healing Sicknesses and Diseases and doing good His Miracles were acts of Relief not done for Pomp and Ostentation 3. In his Providence Act. 14.17 He left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness SERMON XV. MATTH XXV v. 26 27. His Lord said unto him Thou wicked and sloathful Servant thou knewest that I reaped where I sowed not and gathered where I have not strawed Thou oughtest therefore to have put my Money to the Exchangers and then at my coming I should have received mine own with Vsury HEre is the Masters Reply to the Servants Allegation In the words we have two things 1. An Exprobration of his Naughtiness and Sloth 2. A Retortion of his vain Excuse upon his own head If thou knewest c. Not as if the Lord did grant it to be true that the sloathful Servant had alleadged but his own Opinions and Conceits were enough to convince him 1. Here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Concession For Dispute sake be it as thou hast said 2. The Inference Thou oughtest therefore to have put my Money to the Exchangers that at my coming I might have received my own with Vsury The Argument is returned upon himself The Bankers and Usury here mentioned are only by way of comparison and can no more be urged to justifie the putting Money to use than Behold I come as a Thief can justifie Theft or that Parable Luke 16. should justifie Fraud and Injustice the unjust Steward did wisely Non servi fraudem sed prudentiam c. Parables are not taken from those things that de jure ought to be done but de facto are done Therefore I shall not interpose any Judgment of mine upon this occasion as to that case whether any putting Money to use by lawful yea or no only observe That Christ will have his own with Usury some improvement he expects when he cometh First I begin with the Exprobration 'T was a sharp but well deserved Reproof if the bad Servant had feared this aforehand it might have been better with him shame is the fear of a just Reproof Mark the
know that I love the Father He will be the Sinners Surety for his Father's sake Vse 2. Glorify God the Father it is the end of the whole dispensation of Grace Glorify him in your Expectations the Father himself loveth you Glorify him in your Enjoyments all is from the Father of Lights James 1.17 There is no Defect in Christ John 17.23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and that thou hast loved them as thou hast loved me God hath loved him not only as his own Son but our Saviour John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again SERMON XI JOHN XVII 8 For I have given unto them the Words which thou gavest me and they have received them and have known surely that I came out from thee and they have believed that thou didst send me CHRIST in this Verse further explaineth the Argument that was urged before which was taken from their Proficiency in his School and that they had a right Sense of and Faith in the Dignity and Quality of his Person This Faith is set forth by all the Requisites of it First The Means by which it is wrought that is The Word the Doctrine given to him by his Father and by him to his Apostles For I have given unto them the Words which thou gavest me Secondly The Nature of Faith which consisteth in Knowledg and Acceptation They have known surely and they have believed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the two Acts of Faith Thirdly The Object of Faith the Mission of Christ and his coming out from the Father That I came out from thee and they have believed that thou hast sent me First I begin with the Means of Faith For I have given unto them the Words which thou gavest me The only difficulty is how the Word was given unto Christ. Some think it is meant of the divine and infinite Knowledg and Wisdom which was communicated to Christ by eternal Generation But that is very improper Quaecunque Christo dantur secundum humanitatem dantur It is meant of that giving which Christ had as Mediator as the Ambassador hath his Instructions according to which he is to act Now saith Christ I have taught them according to the Instructions which I received as Mediator These are said to be given to be infused and revealed to his Human Soul 1. Observe The Word is the proper means to work Faith We see here the Apostles had no other means of Salvation than Christ's Word when Christ giveth an account of their Faith he doth not mention his Miracles but his Doctrine Again he doth not speak only of the internal manifestation of the Spirit I have manifested thy Name but also of the outward Revelation I have given to them the Words which thou gavest me We have a general Saying Rom. 10.17 Faith cometh by hearing and hearing by the Word of God This is the usual Method and way of Grace's working God will insinuate the Efficacy of his Spirit by outward Counsel and Instruction and by the Ear transmit his Grace to the Heart that he might work fortiter suaviter Vse 1. It reproveth the Folly of two sorts of Men there are some that think the Word cannot work unless it be accompanied with Miracles and others that think the Spirit will work without the Word 1. Those that think the Word will not work without Miracles and therefore expect a reviving of Miracles to authorize that Ministry which they mean to receive Vain Thoughts In the Primitive Times when Miracles were in force we read of some converted by the Word without Miracles but of none converted by Miracles without the Word Acts 11.20 21. Some of Cyprus and Cirene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the Hand of the Lord was with them and a great number believed and turned to the Lord They wrought no Signs only preached the Lord Jesus There is not one Instance in the whole Word of any one converted by a single Miracle It is natural to us to idolize visible Helps and Confirmations Those mentioned Acts 11. were not Apostles but private Brethren who in that extraordinary Time used their Gifts and were successful 2. Those that expect the Illapses of the Spirit without waiting upon the Word It is true God can work immediatly but the Question is about his Will God is not tied to means but we are bound and tied God may use his Liberty but this doth not dissolve our Duty and Obligation we are to lie at the Pool if we expect the stirring of the Waters There is a great deal of difference between the want of Means and the contempt of them I should always suspect that Grace that is wrought in us in the neglect of the Means The regular way of Faith is by the Word it hath pleased God to consecrate it God could have converted the Eunuch without Philip but we are to submit to his Will Paul that received his Consternation miraculously had his Confirmation from Ananias Christ had preached him into Terror from Heaven but he sendeth him to Ananias for Comfort Vse 2. It stirreth us up to attend upon the Word It is God's Instrument Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the power of God to Salvation to every one that believeth the meaning is it is a powerful Instrument to work Faith As the first Sermon that ever was preached after the pouring out of the Spirit converted three thousand Souls An Angel could slay an hundred and eighty five thousand Men in a Night by his own natural Strength but it is easier to kill so many Men than to convert one Soul All the Angels in Heaven if they should join all their Forces together they could not convert one Soul to God but yet this Power will God discover in the Ministry and cooperation of weak Men. Those that do not delight to hear the Word have no mind to see the Miracles of Grace The Power is of God yet it is wonderfully joined with the Word it is not inclosed in it but sent out together with it when God pleaseth It is God's Ordinance and under the Blessing of an Institution 2. Observe again The Certainty of Christian Doctrine The Word delivered to the Apostles was received from the Father by Christ. It was no Invention of his own but brought out of the Bosom of the Father John 7.16 My Doctrine is not mine but his that sent me So John 14.10 The words that I speak I speak not of my self that is not as Mediator It was prophesied of Christ who was the great Prophet of the Church Deut. 18.18 I will raise them up a Prophet from among their Brethren like unto thee and will put my Words in his Mouth and he
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
heed then of going forth in the strength of your own Resolutions The Devil doth not fear us but the Guard that is about us Peter was a sad Instance Tho all Men do deny thee yet will not I deny thee At first he out-braveth a whole Troop and afterwards falleth by the accusation of one Damsel A bold Resolution doth not carry out a Man so far as an humble Dependence a silly Wench discourageth this stout Champion Every small Temptation is sufficient to overturn a Man puffed up with the confidence of his own strength the weak Blast of a Damsel's Question What poor Creatures are we when God leaveth us We cannot be without these Providences Audeo dicere saith Austin utile esse superbis cadere in aliquod manifestum opertum peccatum ut salubrius sibi displiceant The Saints fall so often that they may stand the firmer Nay if you do not fall fouly you will meet with a great deal of Uncomfortableness and Weariness in the ways of God our Strength will soon tire Learn this the best of you you that seem to have most reason to stand Peter had been with Christ on the Mount Mat. 17.1 in the Garden Mat. 26.37 assured of his Glory armed against his Sufferings and yet now denieth him 2. Observe How loyal faithful and tender Christ is over his Charge He is loyal to God I have kept them in thy Name faithful to his Flock he omitted no point of the Duty of a good Shepherd he was tender of them Whilst I was with them in the World I kept them and now he surrendreth his Charge into God's hands Judas was lost not out of any impotency and carelesness in Christ he was not in his Commission but through his own malignity Christ is faithful for he giveth an account to God none of them is lost just as he will at the last day it is but a Type of what he will do then He will present all the Faithful to God Heb. 2.13 Behold I and the Children which God hath given me And he will disclaim Hypocrites as he doth Judas Vse 1. Let us learn how safe it is to be in Christ's hands and keeping Christ was a faithful Shepherd when he was upon the Earth and tho his corporal Presence be removed yet it is supplied by the Spirit he hath still a care of his Flock the Lambs those that are most tender he carrieth them in his Bosom he hath a particular care of every single Believer tho there be so many Thousands in the World John 10.3 I know my Sheep by Name John Anna Thomas however called and distinguished in the World He is careful to provide good large Pasture to supply your Defects His Conduct is gentle and tender as the little ones are able to bear and to guide you with Dispensations suitable to your Work and Temptations are proportioned to your Growth and Experience Paul was not buffeted till his Rapture After ye were illuminated ye endured a great Fight of Afflictions Heb. 10.32 The Castle is victualled before it is besieged He is constantly watchful over you taketh notice of Decays of Grace and spiritual Languishments to reclaim and reduce his People when gone astray Isa. 30.21 Thine Ears shall hear a Voice behind thee saying This is the Way walk in it when ye turn to the right-hand and when ye turn to the left You may be confident of his keeping if you will but chuse him for a Shepherd and put your Souls as a Pledg in his hands Psal. 23.1 The Lord is my Shepherd I shall not want Walk on in a Course of Obedience referring your selves to Christ's care Vse 2. We should learn of Christ to be faithful to our Charge We that are Ministers should keep those that are committed to us in God's Name that when we die or by Providence are called away from our People we may plead our Faithfulness Father I have kept them in thy Name If we give not warning to the Sinner His Blood will God require at our hands Ezek. 3.20 As under the Law if an Ox or Sheep were laid to pledg and it did miscarry the Party was to make it good So Heb. 13.17 They watch for your Souls as they that must give an Account that they may do it with Joy and not with Grief It is an heavy Charge and a great Trust the Account of lost Souls will be craved at your hands So also you that are called to a Family you have a Charge you are not only to provide for them corporally but spiritually that when you die you may commend them to God upon these Terms Whilst I was with them I kept them in thy Name 3. Observe God hath many ways of keeping mediate and immediate Immediate by his own Spirit this Christ beggeth for them mediate by Christ's corporal presence I have kept them by the Guides of the Church by Angels they are a part of our Guard Heb. 1.14 Are they not all ministring Spirits sent forth to minister to them that are Heirs of Salvation They have a great deal of Employment about God's Children Psal. 91.11 He shall give his Angels charge over thee to keep thee in all thy Ways Against bodily Dangers the Angels watch over us God against spiritual Dangers So by Grace in the Heart Prov. 4.5 6. Get Wisdom and she shall keep thee These are the inward Means of Preservation Vse 1. Admire the Providence of God about such a Creature as Man is It is counted a matter of great State to have at our Heels a long Train of Followers these mighty Peers of Heaven are our Attendants How many Guards hath he set upon us His Spirit his Angels glorious Angels they behold God's Face and watch over our Feet his Ministers the outward Supplies of Providence and Grace in the Heart If our Protection were visible all the Princes in the World would come short of it a Guard full of State and Strength Even little Ones have their Angels stand by their Cradles Vse 2. Learn to wait upon God tho you want an outward Guard and Vail of Safety Christ's corporal Presence was removed and supplied by the Spirit and if God can make us amends for Christ's Company certainly for an outward Comfort and Blessing Do not limit God to one way of keeping he hangeth the Earth upon nothing how doth he keep the Earth A Feather will not stay in the Air. Man liveth not by Bread alone but by every Word that proceedeth out of the Mouth of God Mat. 4.4 Not only by the outward Supply but the Promise and the Sustentation of Providence God can bring Water out of the Rock as well as out of the Fountain When we have outward Supplies we are many times worst Our well-being doth not lie in these things but in God's care which may be expressed in several ways Christ may put that Question to us that he did to the Apostles Luke 22.35 And he said unto them VVhen I sent you
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
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
strengthen your resolutions and increase your dependence that in these means you may meet with more incouragement then come and see what Christ will do for you 2. As to the Lords Supper your great business here is to commemorate Christs Death who is evidently set forth and as it were crucified before your eyes Now you you do not commemorate his Death as a Tragical story but as a Mystery of Godliness and therefore you are to look to the end of it which is the destruction of sin This is what man needeth this is that which God offereth 1. This is needed by man we are undone for ever if sin be not destroyed We may take up the Churches words Lament 5.11 The crown is fallen from our head we unto us that we have sinned If we had a broken hearted sense of what we have brought upon our selves by sin we would more prize our remedy we come to be saved from sin and so by consequence from Wrath and Hell and shall we be cold in such addresses to God while we have so much sin in us 2. This is offered by God His great intention of sending Christ into the World was to be a propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins and therefore he set him forth in the Gospel Rom. 3.24 Whom God hath set forth to be a propitiation through faith in his blood How is it offered 1. It is dearly purchased by the Death of Christ that was the price paid for our Ransom which both commendeth his Love Rom. 5.8 But God commendeth his love to us in that while we were yet sinners Christ dyed for us and assureth ouâ— confidence Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is freely offered Isa. 55.1 Hâ— every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the Spirit and the Bride say Come and let him that heareth say Come and let him that is a thirst come and whosoever will let him take the water of life freely These blessings come freely to you though they cost Christ dear 3. It is surely sealed and conveyed to every penitent Believer for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour or the benefits of Christs Death To others it is a Nullity the whole Duty is lost to them who regard iniquity in their hearts Therefore resolve without any reservation to devote your selves to God always to watch and strive against sin SERMON III. ROM VI. 4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life THE words are a proof that we are baptized into Christs Death the Apostle proveth it by explaining the Rites of Baptism The ancient manner of Baptism was to dip the Parties baptized and as it were to bury them under water for a while and if Baptism hath the Figure of a Burial but with an hope to rise again then it signifieth two things Christs Death and Resurrection the one directly and formally the other by consequence and our Communion with him in both Therefore we are buried with him in Baptism c. In the words the Apostle speaketh 1. Of something directly and primarily signified in Baptism We are buried with him c. 2. Of something by just consequence and inference thence That like as c. 1. That which is primarily and directly signified in Baptism We are buried with him in Baptism into his death the like expression you have Col. 2.12 Buried with him in Baptism wherein also ye are risen with him The putting the baptized Person into the Water denoteth and proclaimeth the Burial of Christ and we by submitting to it are baptized with him or profess to be dead to sin for none but the dead are buried So that it signifieth Christs Death for sin and our dying unto sin You will say If the Rite hath this signification and use why is it not retained I answer Christianity lyeth not in Ceremonies the principal thing in Baptism is the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins that may be done by pouring on of water as well as dipping Other things were used about Baptism then as the stripping themselves of their cloaths even to stark nakedness whence came the notions of putting off and putting on so frequently used Eph. 4.22 24. That ye put off concerning the former conversation the old man and Col. 3.9 10. Seeing ye have put off the old man with his deeds and have put on the new man c. Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Now none rigorously urge the continuance of these Ceremonies as long as the substance is retained we may not quarrel about the manner 2. That which was signified with just consequence and inference is our conforming to Christs resurrection Baptism referreth to this also as a significant Emblem for the going out of the water is a kind of resurrection so it signifieth Christs Resurrection and ours Now our resurrection is double to the life of Grace spoken of here and called the first Resurrection or to the life of Glory Baptism relateth to that also 1 Cor. 15.29 else what shall they do who are baptized for the dead Baptism is a putting in and taking out of the water or a being buried with an hope to rise The former is intended here our rising to the life of Grace All this abundantly proveth that those which are dead to sin cannot live any longer therein In the latter Clause the Pattern of Christs Resurrection is first propounded then applied the Protasis the Apodosis 1. The Protasis or the Proposal of the Pattern like as Christ was raised up from the dead by the glory of the Father 2. The Conformity or Similitude on our part even so we should walk in newness of life 1. In the Pattern propounded you may observe two things First Christs state after his Burial he was raised up from the dead Secondly The efficient Cause by the glory of the Father that is by his glorious Power as it is explained 2 Cor. 13.4 He was crucified through weakness but he liveth by the power of God and elsewhere by the glory of God is meant his power So Joh. 11.40 If thou wouldest believe thou shouldest see the glory of God that is his Power in raising Lazarus to life The agreement to this purpose is observable of Eph. 3.16 That he would grant you according to the riches of his glory to be
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 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 Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
delights therefore if you be strangers and Pilgrims you should not lust after worldly things lest you forget or forfeit your great hopes Secondly You are Racers or Wrestlers 1 Cor. 9.24 Know you not that they which run in a race even all but one receiveth the prize so run that you may obtain They that exercised in the Istmaick Games had a prescribed set dyet both for quality and quantity and had their rule chalked out to them they knew their work and their reward so v 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away That is denied himself those liberties which otherwise he might enjoy having prescribed to others the way of striving and getting the victory they for an Oaken or Olive Crown dieted themselves kept themselves from all things which should hurt them or disable them in the Race or Combat and should we cocker every appetite that have an Eternal Crown of Glory in view and pursuit our danger is greater if we should miscarry and miss of it theirs the loss of a little vain glory ours of Eternal Glory therefore we should strive that we be not found unworthy to receive it there the victory is uncertain here all that are runners may be sure of the Crown 5. Consider the malignant influence of the flesh and how pernicious it is to the soul. If it were a small thing we spake to you about you might refuse to give ear but 't is in a case of life and death and that not temporal but eternal we can tell you of many present and temporal inconveniencies that come by the flesh the body the part gratified is in many oppressed by it Prov. 5.11 Thou shalt mourn at last when thy flesh and body is consumed It betrayeth you to such sins as suck your bones and devour your strength and give your years to the cruel to such enormities and scandalous practices as bring infamy and a blot upon thy name Pleasing the flesh maketh one turn a drunkard and the very sin carrieth its own punishment with it a second a wanton a third a glutton a fourth a hard-hearted worldling and all these sins waste the conscience and debase the body and spend our Wit Time Strength and Estates but we have a more powerful Argument to present to you it will be the eternal loss and ruin of your souls There will a day come when you shall be called to an account for all your vain delights and pleasures Eccles. 11.9 Rejoice O young man in thy youth and let thine heart cheer thee in the days of thy youth and walk in the ways of thine own heart and in the sight of thine eyes but know that for all these things God will bring thee to judgment The young man is cited before the Tribunal of God and we think somewhat must be allowed to that age before man have learned by experience to contemn pleasures and the young man is spoken to in his own dialect let his wanton and wandring eye inflame the lusts of his heart and smother his conscience by all manner of sensual delight yet a length he will know the folly of this to his bitter cost These things which are now so pleasing to the senses shall gnaw and sting his conscience when God whom he now forgetteth shall bring him to the Judgment and he shall have nothing to plead for his brutish folly 6. What vile unthankfulness it is and a great abuse of that liberty which we have by Christ Gal 5.13 Ye are called to liberty only use it not as an occasion to the flesh We have a great liberty to use our worldly comforts with a respect to Gods Glory and as encouragements of Gods Service and for the sweetning of our Pilgrimage but 't is strangely perverted when we use these things to please the flesh you turn it into a bondage and offer a great abuse to Jesus Christ surely he never dyed to promote the power of sin nor gave us these comforts to defeat the ends of his death Was he a man of sorrows that we might live in pleasure Did he suffer in the flesh to purchase us liberty to please the flesh Or die for sin to give sin the mastery Did the Lord vouchsafe these comforts that we might dishonour his name or undo our own souls 2. Means To come out of this estate and course of sin I shall give you a few Directions 1. To those that never pretended to the spiritual and heavenly life and are as yet to be drawn out of the common apostacy and defection of mankind to God All that I shall say to them is to observe Checks of Conscience and Motions of the Spirit and what help is given to weaken the flesh 1. Checks of conscience however occasioned either by a lapse into some sin which is wont to scourage the soul with some remorse Matt. 29.4 saying that I have sinned in betraying innocent blood Conscience working after the fact or by the conviction of the word Acts 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled Do not smother these checks that breedeth Atheism and hardness of heart Suppose one dissolutely bent yet upon some loathsome concomitants which follow his riot and intemperance he beginneth to be troubled Gods Providence is to be observed as well as his own sin This is a kind of softning his heart if it revert to his old frame the man is the worse No Iron so hard as that which hath been often heated Water after it hath been heated by the fire congealeth the sooner after it is taken off If he doth not take notice of Gods warnings his soul is more unapt to be wrought to repentance yea God in justice may deprive him of those common helps Hos. 4.17 Let him alone or give him up to his own hearts counsels 'T is dangerous not to make use of those intervals of Reason and sober thoughts which arise in our minds 2. The motions of the Holy Spirit when he cometh to recover you from the flesh to God and you are troubled not only with remorse for actual and heinous sins but about your eternal estate and are haunted with thoughts of the other world and urged to resolve upon the heavenly life Surely when the waters are stirred we should put in for a cure John 5. when he draweth we should run Cant. 1.4 when he knocketh we should open Rev. 3 20. and not obstruct the work of godliness but seriously imploy our thoughts about it Acts 16.14 Whose heart the Lord opened that she attended unto the things that were spoken by Paul We should not rebel against the motions of the spirit lest we grieve our sanctifier and he forsake us because we forsook him first and so our hearts be hardned in a carnal course Briefly God doth all in our first conversion yet these three things lye
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
principle and power to act or else Gods most precious gifts would be in vain and therefore 't is their duty to rowse and quicken themselves 2 Tim. 1 6. That thou stir up the gift of God which is in thee And Isa. 64.7 No man stirreth up himself to seek after God We have understanding and memory sanctified and planted with a stock of divine knowledge to revive truths upon the conscience And Partly because Gods Children are never so deserted but that there is some help from God There are auxilâ—a necessaria Some liberal and plentiful aids of grace which may be suspended But that grace which is simply and absolutely necessary is still vouchsaâ—ed Therefore they are more inexcusable If the wicked man that had but one talent be taxed for being a lazy and sloathful Servant Matth. 25. Much more the regenerate that hath three talents A reasonable nature grace habitual and such actual help as is absolutely necessary And Partly Because to neglect duty is to resist grace and run way from our strength God hath promised to be with us what we are doing 1 Chron. 22.6 Vp and be doing and the Lord be with you Davids silence and keeping off from God did him no good When the Eunuch was reading and knew not what to make of it God sent him an interpreter Acts 8. 2. 'T is an abuse to think the exhortation in vain to press people to become new creatures 'T is not in vain 1. That man may own his duty and be sensible of the necessity of the change of his estate who would otherwise be altogether careless and mindless of such a thing a duty which must be speedily and earnestly gone about if they mean to be saved The exhortation is a demanding of Gods right and maketh the creature sensible of his own obligation that he may take care of this work as well as he can at least that he may acknowledge the debt and confessing our impotency beg grace 2. God requireth it of us that he may work it in us he worketh by requiring for Evangelical exhortations carry their own blessing with them John 11.43 Lazarus come forth There went a power and efficacy with the words to raise him from the dead So Matth. 12.13 Stretch forth thine hand there was the difficulty but the man found help in stretching forth his hand 3. The exhortation is not in vain because there are some things to be done before this renovation's in order thereunto as wood is dryed before 't is kindled There are some preparations to conversion and we are to be active about them as that we should rowse up our selves Psa. 22.27 The ends of the World shall remember and turn to the Lord. And Psa. 119.59 I thought on my ways and turned my feet unto thy Testimonies Man is very inconsiderate his Soul is asleep till consideration awakens it he is to try his own estate whether good or bad Lam. 3.40 Search and try your ways and turn unto the Lord. To set himself to seek after God in the best Fashion he can Hos. 5.4 They will not frame their doings nor think of recovering themselves nor bending their course that way 4. The exhortation is not in vain that men may not hinder Gods work and obstruct their own mercies and render themselves more unapt to be changed God taketh notice they would not observe his checks Prov. 1.23 They set at nought my counsel and would not turn at my reproofs Sometimes conscience boggleth either as excited by the word Felix trembled Acts 24 25. Or some notable affliction or streight Gen. 42.21 By one means or other the Waters are stirred great helps are vouchsafed to us not to observe these seasons is a great loss 2. VSE What is the true use to be made of this Doctrine 1. To make us sensible that 't is an hard task to get the change of the new creature if you have mean thoughts of this work you lessen your obligation to God for your cure by the grace of your Redeemer believing your disease light you think your remedy easie and so cannot be thankful for your recovery if you lessen your sickness And besides it will lessen your care and make you vain and negligent you will not beg it of God so heartily if you do not think this work to be what it is Therefore in the first place you must be convinced of the difficulty of it 2. To check despair Many when they hear they must be new men in all things conceit they shall never be able to reach it Surely Christ can change thy heart Matth. 19.26 He can make thee a new creature he that can turn Water into Wine can also turn Lyons into Lambs 3. To keep as humble For all things are of God What have we that we have not received 1 Cor. 4 7. We have all by gift and if we be proud 't is that we are more in debt than others Let us not intercept Gods honour 4. To make us thankful Give God the praise of changing thy nature if from a bad man thou art become good He looketh for it for his great end is to exalt the glory of his grace Now let us ascribe all to him 't was he at first that gave us those permanent and fixed habits which constitute the new nature he furnisheth us with those dayly supplies by which the Spiritual life is maintained in us 'T is he that exciteth and perfecteth our actions therefore put the Crown still upon graces head Luke 19.16 Thy pound hath gained ten pounds Gal. 2.20 Not I but Christ that liveth in me 1 Cor. 15.10 Not I but the grace of God which was in me When we have done and suffered most we must say of thine own have we given thee 5. If all things are from God let us love God in Christ the more and live to him it worketh upon our love when we see how much we are beholding to him and our love should direct all things to his glory Rom. 11.36 For all things are of him and through him and to him What is from him must he used for him Our new being should be to the praise of his glorious grace Eph. 1.12 and 30. Glorify him in deed as well as word 6. Live in a cheerful and continual dependance upon God for that grace which is necessary for our continual dependance doth ingage us to constant communion with God if we did keep the stock our selves God and we would soon grow strange as the Prodigal when he had his portion in his own hands goeth away from his Father the throne of grace would lie neglected and unfrequented and God would seldom hear from us Therefore God would keep grace in his own hands to oblige us to a continual intercourse with him A cheerful dependance for God is able and ready to help the waiting Soul and hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9