place unlesse the Lord will Those that cannot adde a cubit unto their own stature do yet think by their own strength to work out their salvation Oh know thou hast laid no sure foundation unlesse all thy strength and power be fetched from Christ Thou art too weak a child to go unlesse he hold thee Christ is the rock we must be built upon Fourthly The last part of this foundation is A renewed and sanctified Nature And this is of great consequence Nicodemus though so great a Master in Israel and exact in the external obedience of the Law yet being ignorant of this did fundamentally erre in all his obedience Therefore of all points you see our Saviour chiefly insists on this Vnlesse a man be borne again John 3. This was a very strange paradox to him and it 's no lesse to thousands of people who goe on in a formall customary road they regard the worke done the action it self but never the Regeneration of the nature from whence it is to flow Whereas this is all in all Make the Tree good and then the fruit will be good said Christ Mat. 12 33 The Spring and Fountain must first be clean ere the streames be The root sweet ere the fruit be Why then art thou pleasing thy selfe with the actions thou doest when thou art in the old polluted defiled nature Can men gather grapes of thornes or figs of thistles Let thy external actions be never so religious so glorious they are but like fine flowers on the dunghill or on a dead corpse there must be the inward uncleannesse the inward filthinesse cured first Oh that men had ears to hear this Oh that God would give you understanding in this thing For till the Old man be put off and the New man put on you are still in your sinnes all that you do is fit fuell for Hell none can deliver you from it till there be a change Thus unlesse Ministers and people beginne here though they should build of gold and precious stone the foundation is but of hay and stubble and that is worst of all And certainly if the Apostle make it so hard a thing to be saved though a man doe lay a good foundation if he build hay and stubble on it How impossible will that mans salvation be whose foundation is hay and stubble Mark then and consider these things in your whole conversation Let every good action have these four foundation stones under it The Scripture to direct justification to accept through Christs merit Christ to inable through his Spirit and a renewed nature to sanctifie For as it was with the Temple and the gold in the Temple The gold did not sanctifie the Temple but the Temple the gold So it is here our actions our duties doe not sanctifies us do not justifie us but these priviledges sanctifie and justifie our actions Now let us consider Why we are to be carefull about laying this Foundation First Because it 's very dangerous and it 's very easie to miscarry in this matter As Austin said about the Trinity That in any matter Nec faciliùs nec periculosiùs erratur Thus it is here Not more dangerously because eternal life and death is more immediately concerned herein The welfare of thy immortal soul should be more unto thee than all the world and that is in thy actions If the foundation be not well laid thou art undone for ever In matters of mens estates or of their bodily life how carefull are they to go upon a sure foundation Only they wilfully venture their ruine in the matters of their soule Thou wouldst be unwilling to live in an house whose foundation was rotten thou wouldst feare the falling of it about thy eares every hour Oh but what feare and trembleing should seize upon thee lest all the good thou hast promised thy selfe in thy soules way should fall to the ground for want of a sure foundation Consider then Am I in the right Timor facit consiliativum Fear would make thee jealous and suspicious As we erre dangerously so here Secondly We mistake easily We see the greatest part of Christians never attend to these things And withall the difference between true and false foundations is spiritually to be discerned Now the blinde man doth easily swallow any flie The hypocrites foundation and the true godly mans are very much alike and without much prayer humiliation and consideration we cannot practically discerne the difference Oh then say I do the outward works of Religion I am carefull to discharge them But how easie may I build all upon a false foundation The Parable our Saviour propounded of a wise builder and a foolish one should alwayes stick upon you Matth. 7. Did he speak it in vain you are all builders And every one is either building a Jerusalem or a Babel Apelles was so carefull in drawing his lines because he would pingere aeternitati as he said All thy actions do build either to an eternity of misery or an eternity of happiness Be then in an holy trembling every prayer every word every action hath influence to eternal life or eternal torment Thirdly Therefore we must look to our foundation because of the great confusion that will be at last on those who have failed therein Thus it was with the foolish builder when the tempests arose his house fell and the fall was great It was terrible and dreadfull He did not think so he looked for a comfortable and quiet possession but it proved otherwise So it is here Thou hast lived thus many yeares thou hast gone on in a customary way of religious duties thou hast performed them over and over again but hast never looked to a foundation Oh the confusion that will fill thy face when at the Day of Judgement God shall say for all those duties I know you not When you shall see all these to be a broken Reed to trust unto Oh if men would but consider afore-hand what the agonies and perplexities are that will then fall upon them they would consider and search and never give over till all be sure What confusion was upon the foolish Virgins How did they bewail their condition running up and down if there might be any hope But all is too late Fourthly Therefore lay a good foundation For if this be wanting thou doest nothing but sinne in all thou doest Not onely those plain gross acts of sin but all thy civil natural and religious actions as coming from thee are altogether sinnes To the unclean all things are unclean Titus 1.13 Who can bring a cleane thing out of an uncleane The bad Tree brings forth only bad fruit Without faith it is impossible to please God Heb. 11. Oh then How terrible is thy estate who hast not laid this foundation Thou art damning thy self all day long Thy eating thy drinking thy waking yea thy praying thy hearing as they come from thee are sinnes continually As the Tâ—â—d cannot vent honey but
it 's not seeking Gods face in vain 1 Cor. 15.58 Alwayes abounding in the work of the Lord forasmuch as you know your labour is not in vain Oh it 's comfortable to be found alwayes doing Gods work for we are sure that will have a good end there will come eternal profit by it To clear this Consider First That there are no persons be they never so mean so poor so contemptible but they are in their way and calling to do Gods work Do not think that onely Ministers and men in publique place Onely rich men and great men they have the Lords work to do Thou deceivest thy self herein For the service of God is required of a poor man of a coâ—tager as well as those in great places Matth. 20. and Matth. 25. you have two excellent Parables to this purpose to shew That God gives to every one more or lesse Talents none are to stand idle but to labour in Gods vineyard God at the day of Judgement will call these labourers together and see how they have improved all things and the idle servant or unprofitable hath a dreadfull sentence upon him To be cut in pieces and to have his portion with hypocrites All idlenesse is a kind of hypocrisie because it deceiveth the expectation as it were of God who looked for fruitfulnesse and behold barrennesse Know then whosoever thou art thou art called to labour in Gods vineyard thou hast thy peculiar service whether married or single bond or free rich or poor and thou must abound in this work Secondly There is a two fold doing of Gods work either the work of his providence as passive instruments or the work of his commands as active instruments This is a necessary distinction God hath raised up many men as instruments to bring about the works of his providence but because they did not know God or propound godly ends in doing so therfore though they did the work of the Lord yet they shall meet with no reward in Heaven You have a notable instance for this Isa 10.5 6 7. where the King of Assyria is called a rod or a staff in Gods hand God did use him as an instrument to scourge the Israelite howbeit he meaneth not so he thinketh it not in his heart here he was a passive instrument he did Gods work without any heart or love to God and therefore vers 12. When I have performed my whole work saith God against Jerusalem I will punish him Here you see a man may do Gods work and yet be punished for it So Jehu he was immediately raised up by God to destroy Ahab and his whole family and God tels him He had done all that was in his heart a great expression yet Hos 1.4 God saith he will be avâ—nged upon the house of Jehu for all that blood he had shed For though he did the work of Gods providence yet because he did it upon ambitious and sinfull grounds not keeping close to Gods way therefore was he punished Thus you see there is a great difference between doing the work of Gods providence and the work of his command out of faith and obedience to him For this later is when we do not only the matter God commands but out of love and obedience to him with that godly frame of heart that is acceptable unto him In the next place therefore let us consider What is the acceptable doing of Gods work which will be rewarded And First That onely is Gods work which is commanded and willed by him We are often commanded to understand the good and acceptable will of God Many think they are doing Gods work when it 's the Devils because they look not for warrant of it in Scripture By the knowledge of Scripture a man is made perfect or prepared for every good work 2 Tim. 3.17 So then that is Gods work which is appointed by him approved and commanded by him of which a man can bring Scripture and say Thus saith the Lord. All that superstitious worship which the Pharisees so multiplied and for which they thought to be more accepted with God than others It was none of Gods work It was not acceptable coin it had none of Gods superscription upon it And our Saviour speaks of cruel persecutors that they would think they did God service in killing his own sheep John 16.2 This is an heavy and a dreadfull delusion for men to take the works of the flesh and the works of the Devil for Gods work If therefore thou wouldst not be deprived of a reward be sure out of the Scripture that it be Gods work for the matter of it Secondly It 's acceptable labouring when it is done in such a manner For God doth not accept of any labour for him meerly from the painfulnesse of it For if a man give his body to be burnt and have not love to God it 's nothing worth Not I say from the painfulnesse or length of time but from other quaâ—iâ—â—cations and they are these 1. It 's profitable working when the persons are first made the Lords when they are justified and sanctified Make the tree good and then the fruit will be good The person must be first sanctified ere any work can be acceptable He is an unclean person till then and all things are unclean To the defiled all things become defiled Tit. 1.15 Oh that people would attend to this They only look to the good matter of the work they pray they give alms they live soberly but they have no knowledge about the root thereof Are their persons justified their natures sanctified without which no work of God can be done acceptably 2. A Reward is due to that work only which is done for Gods sake out of love to him The Pharisees praying and other acts of Religion have a terrible verdict by Christ upon them Verily I say unto you they have their reward Mat. 6.2 O words of terrour and horrour They did all those acts to be seen of men to be applauded by men and they have their reward this is all they shall have our Saviour useth that affirmation Verily I say unto you when he speaks earnestly and would have men diligently mind what he saith Verily they have their reward Oh what will the praise and glory of men avail thee when thou and thy duties shall be cast away Know then this worm will devour thy gourd vain glory carâ—al ends and designs upon Gods works will make all to be thrown away When the Devil cannot keep thee in the works of darknesse and of wickednesse that thou wilt do them then he indeavours to marre thy good works by throwing some dead flie in this box of ointment vain-glory and self-advantage 3. That work will onely have a reward which is done with that measure and degree of love and fervency that it ought to be Every Sacrifice was to be offered up with fire and every duty is to be performed with much zeal and
Saviour to those that do not find themselves lost to commend a Physician to those that find themselves whole to pour oyl where there are no wounds is to pervert all order Ho every one that thirsteth saith our Saviour Joh 7.37 And Come unto me all ye that are heavy laden Mat. 11.28 The Spirit of God convinces the world of sin and then of righteousness Oh but how much unwise and unfaithfull preaching is there in this respect How many are there that strengthen wicked mens hearts and make them not sad whom God would have made sad That daube with untemppered morter that say to every prophane man if he do but cry Lord have mercy upon me Be of good comfort thy sinnes are forgiven thee It 's this daubing and soothing up people in their wickedness striking out all fear of hell and damnation that makes them wallow like swine in their filth To such to preach no comfort but the Law and Threatnings but to those that are broken in heart a tongue of the learned is required to speak a word in season How carefull was Paul that the incestuous person should not be overwhelmed with grief 2 Cor. 2 And here is the more wisdome because Satans temptations are subtile and insinuating We are not ignorant of his devices of his schismes what false circumventions and appearances he will have Now How many are there that are not acquainted themselves with the depths of Satan that are no better Comforters then Jobs Friends were Christ himself was affected with all our temptations that he might know how the more feelingly to pity others Thus a Minister that hath himself been in the deep matters of God that hath himself been exercised with all kind of temptations he can only tell how to speak to the heart of another So that you see much wisdome is required in the giving of comfort Alas every sick man every dying man looks we should give comfort and they would have a word of comfort Oh but what hath thy life been What truth of grace is there in thee Have not some wicked men cryed out of their sinnes in fear of death and publique judgments as Pharaoh did Therefore we must take heed what we do we must not comfort whom God would not have comforted Here is great wisdome required A third part of his Doctrinal Key is To rebuke and reprove for sinne Now how great a skill is it wisely to reprove to have zeal and knowledge together Some must be reproved sharply Tâ—t 1.13 cuttingly We must not spare Thus John called some a generation of vipers Mat. 3.7 and our Saviour Wo to ye Scribes Pharisees Hypocrites many times repeating that upbraiding of them These were obstinate impenitent Hypocrites Mat. 23.13 14 15. and little blows will not move them Others again are tender tractable meekness will do more than austerity So that there is scarce any thing requireth more wisdome than publique and private reproofs Men can so hardly bear them Genus quoddam Maritirii est reprehensionem patienter ferre It is a kind of martyrdome to bear a reproof patiently And Ministers are either apt to be too awfull and pleasing of men or else too boisterous or passionate So that the Shepherd of irrational Sheep have a farre more easie task then spiritual Shepherds of men especially in superstitious Customes in false waies of worship Here an Angels wisdome will scarce suffice What a trouble was that to the Church in her infancy about the retaining or leaving the Jewish Ceremonies The Questions and differences grew so hot that it had almost torn the Church in pieces The Council of Jerusalem was called about this many still Judaizing thought that if you took the observation of times and outward Ceremonies away you took away all Religion Paul in his Epistle to the Galatians and Rom. 14. is very diligent to inform them about this endeavouring to make them spiritual and to draw up their hearts from those beggerly elements Paul was circumspect how to walk in this slippery Controversie To the Jew I became a Jew 1 Cor. 9.20 Not that he was a dissembler or an Hypocrite or humoured them in their superstitious weakness but he took upon him all sweet affections he was as a Jew to a Jew as weak to weak he would consider them as if he were in their case Yea to walk in these Controversies was so hard that Peter gave great occasion of offence yea Barnabas was also laid aside for he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which made Paul resist him to the face with this dissimulation Gal 1. Now if the Apostle was so industrious to root out the practice of those Rites and Ceremonies which yet God himself had once commanded how much rather should we those things which were brought into the Church without any command of God or warrant of Scripture but meerly by the will of man As for the other kind of Keyes Church-Government the wise managing of that is far more difficult then Political But I shall wave that as not so proper to this Text. Let us consider the Reason Why this Doctrinal feeding requireth such skill and Prudence And First Because divine truths are not to be managed by humane wordly wisdome but by spiritual wisdome As it 's God that teacheth people to profit Isa 48.17 so it 's God that teacheth the Minister to preach profitably Hence the word of wisdome is reckoned among the gifts of Gods Spirit 1 Cor. 14. and the Apostle saith We are not able of our selves to think a good thought 2 Cor. 2.5 as some expound it in the way of our Ministery we cannot think that which is good and profitable to mens soules without God Hence as of Christ the cheif sheepherd it is said the Spirit of wisdome counsell and understanding shall rest on him Isa 11.2 so it would be happy if the same Spirit proportionably did rest on inferiour shepherds I have caught you with an holy guile 2 Cor. 12.16 There are divine stratagems to win mens soules and if Aholiab and Bezaliel are said to have the Spirit of wisdome given them to build the material Tabernacle how much more do others need it to edifie this spiritual one Exod. 36.1 Seeing then the managing of holy truths is not had by humane prudence but by wisdome from above we must be Scribes instructed to the kingdome of heaven we are not born but made Preachers of the Gospel by God no marvel if this be so great a work Secondly Therefore is wisdome necessary in our preaching of divine things because the miscarriage of these precious truths is a farre greater loss then any earthly loss It 's pity for want of skill in any calling to miscarry in a mans wordly affairs but much more in heavenly there needs not only faithfulness but wisdome A wise and faithfull steward it is that makes five multiply to ten If the Prophet speaking of the Husbandmans skill about his several graines tithes and
of faith Heb. 11.26 And in this respect most fail They do not firmly assent to the Doctrine of Gods Omnisciency of a Day of Judgement of giving an account of every evil word Did they believe these things as the Word of God which cannot deceive which cannot be false how dared they live in such professed impieties But the fool hath said in his heart there is no God Psal 14.1 No Judgement no Heaven no Hell If an humane faith can set men so much on work when yet all men are lyars what shall not a divine faith do Thirdly That which is the compleat and formal act of faith is a resting on Christ a receiving of him a coming to him Hence are those emphatical expressions which are in no humane Authours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To believe in God in Christ and this act of faith is expressed by words of resting rolling the soul waiting and expecting by receiving imbracing A godly man is called a member of Christ and faith is the ligament and that which uniteth a branch in the Olive-tree faith is that whereby we receive fatnesse of it So that the power and life of faith lieth in this that it gives up the soul to Christ and receiveth Christ in the soul hereby it is said Christ dwels in our hearts by faith Ephes 3.17 And this act is only in the godly This is the difference from all hypocrites they are said to believe they know they give credit to many things and this works some slighty affections but they are not united to Christ they cleave not to him so as to to be made one with him They receive him not both as a Mediatour and as an Head to whom they will conform and live as Members answerable to such an Head This then is the marrow and the soul of faith when a man so knoweth so assents as thereby he is incorporated into Christ receiving of his virtue and influence so that all is Christ as it were I no longer live but Christ in me and the life I live is by faith in Christ saith Paul Gal. 2.20 Now this faith thus described hath glorious Effects and also many Properties we will select some of many As First The noble effect of Faith ad intra is to receive the righteousnesse of Christ and thereby to make it ours by which means faith is so often said to justifie and we are justified by faith And Paul did so exceedingly desire to be found not in his own righteousnesse but by that of faith in Christ Phil. 3.9 This is the hand to put on those glorious Robes to cover our nakednesse This is the eye by which we look upon that exalted Serpent to be healed It 's not repenting sorrowing reforming no nor martyrdom it self that hath this honour which faith hath neither is this for any dignity or worth of faith but because it 's an instrument to receive the righteousnesse of Christ which no other grace can be So that as the child new born presently moves it lips and mouth for the brest to be sucking there So the new born spiritual Infant immediately goeth out of its own works it 's own righteousnesse and desireth to be found in Christ onely This way of believing is very paradoxal and hidden to a guilty conscience Cain did not know it Judas was not acquainted with it and thereupon eternally perished A second Effect of Faith ad intra is to receive virtue and power from Christ to subdue our corruptions to conquer our sinnes so that faith is the instrument of Sanctification as well as Justification Thus we are Members and Christ is the Head branches and he the Vine and as these are nourished and enlivened bringing forth fruit by having sap and virtue from the head or tree so are we supplied with virtue and efficacy for all imperfections by faith from Christ In so much that the excellent ready way to conquer any sinne to subdue any passion or unruly affections is by Faith to apply Christ to the soul If the branch would flourish it must not depart from the tree but still be ingraffed closer to receive power and thus thy way to overcome any noisome temptation is not to keep off from Christ to be discouraged by unbelief but the more sensible thou art of thy weaknesse and infirmities to lay the faster hold on Christ But oh how hard is it ere many of the children of God come to learn this good way They lie discouraged in their combate and conflict with sinne they are ashamed of their hypocrisie their guile Oh they are so unworthy and so wretched that they dare not come neer Christ and this hinders them Even as Peter out of a preposterous humility would not let Christ wash his feet but saith Christ If I wash thee not thou shalt have no part in me John 13.8 And then Peter saith Not my feet but my whole body also Oh when thou comest to know how acceptable it is to God and how comfortable to thy own self In the midst of all weaknesses and failings still to catch hold on Christ then thou wilt be inamoured with it saying How foolish and ignorant have I been Even like a beast and an enemy to my own good Therefore if thou art at any time overtaken with a sinne cast not away thy faith also That is as if a souldier because he hath received a blow should throw away his weapon by which he might offend his enemy If by thy doubts and diffidence thou art kept off from Christ how canst thou ever get power against sinne But let us come to the Effects ad extra For all say they believe all are confident in Christ for their salvation there is no man though prophane and abominable but he saith he believeth in Christ with all his heart Therefore there are Effects of faith ad extra in the outward man from which this Faith can never be separated no more than heat from fire or light from the Sunne As First It purifieth a man inwardly and outwardly from all filthiness He that truly believeth he cleanseth himself from all filthiness of flesh and Spirit Having these promises let us cleanse our selves 2 Cor. 7.1 and we have not them to make use of but by saith especially that is to our purpose Act. 15.9 Purifying their hearts by Faith which is seen in a great manner by cleansing away that dross that mudde which is in every mans heart every mans heart is a filthy poisoned noisome fountain and faith cleanseth it purifieth it Thus John also He that hath this hope which is a necessary companion of faith purifieth himself even as God is pure 1 Joh. 3.3 Come then thou who speakest of thy faith What is thy heart thy life are they clean Thy heart men cannot enter into that may be a cage of unclean birds that may be a den of thieves their pride covetousness uncleanness may lodge and none in the world condemne thee for
If it abide Observe That Gods Truths are of a firm and durable Nature notwithstanding any tryal or opposition whatsoever Thus Christ Mat. 5.8 Heaven and Earth shall sooner passe away then one iota or title Whatsoever is asserted or threatned or promised stands firmer then Mount Sion like the earth which cannot be removed They who have endeavoured to overthrow Gods Truths they are as absurd as if a man should set his shoulder to remove a huge mountain 1 Pet. 1.25 Gods truths are exalted for duration above all earthly pomp All flesh is grasse the grasse withereth the flower fadeth but the Word of God endureth for ever See then the incorruptibility and immortality of Gods Truths that as it 's said of God himself I am the Lord and I change not Mal. 3.6 so these are Gods truths they change not All flesh is grasse Whatsoever greatnesse and power hath exalted it self against Gods truth hath vanished into dust when truth hath still prevailed To understand this consider First That there a two-fold truth Increated and Created Increated and that is God himself who is the first essential and immediate truth God is true and every man a lyer I am the truth said Christ Joh. 14.6 And this is indeed the ground why Gods truths are so permanent because they are the Assertions or Testimony of the first Truth So that as the Sunne the Fountain of light cannot be dark so neither is it possible for God to lie or deceive Now Created Truths are of two sorts Natural Truths such as are in Philosophy and are implanted in mens minds either as principles or as necessary conclusions to be deduced from them And these are of God as appeareth Rom. 1. Which made one say Omnis veritas est a spiritu sancto And these also are necessary and certain And Secondly There are Divine Truths such as are revealed in Gods Word most of which humane reason could not comprehend but as Zacheus of a low stature got up into the tree to see Jesus so reason being too low must ascend up into the Scripture to behold these truths Now these are more certain and durable then those natural Truths because natural truths are founded upon the nature and essence or properties of the creatures but Divine Truths on Gods Word It is true all Truth is said to be in indivisibili and so one Truth is not more true then another but yet the foundation of this truth may be more firm in one then in another In the next place consider that Gods Truths in his word may be reduced to four heads 1. Assertory Truths such as assert any matter of Faith or matter of fact 2. Truths of Prophesying and Prediction and such do not abide alwaies because they are compleated in the accomplishment of them 3. Truths of Promise or Promissory and those have not only Gods word but some of them Gods Oath also and they are founded in Christ in whom they are yea and amen 2 Cor. 1. 4. There are Comminatory truths or threatnings now here is this difference between the two latter since Promissory truths are not made good unlesse a man believe It 's of saith that the Promise might be sure Rom. 4.16 but the threatnings of God are sure and wiâ—l be true though the prophane person do not believe them though he think the contrary Now the Ministers work which he must build is upon one of those foundations Assertory Promissory or Comminatory Truths and this will abide though the flames burn never so violently Thirdly This good building of truth doth not only abide the fire but desireth the fire it 's willing to come to the Touchstone The thief hateth the light because his deeds are evil Heresie and false Doctrine doth not love the Touchstone no more then the Owle the Sunne Hence it is that being provoked to go to the Scriptures they accuse the Scriptures of insufficiency and imperfction It 's a saying of Lindan a great Papist living in the first time of the Reformation That it had been better if they had never yeilded to the Protestants to prove things by Scripture but kept only to tradition Whensoever any erroneus persons begin to disparage or to dethrone the Scripture not to adore the fulnesse and sufficiency of it as a Rule suspect that man he is like the Elephant which because he cannot endure to see himself in the water is said to disturbe and bemuddy it So that the truths of God do not shun the fiery tryal Fourthly The Truths of God built by a spiritual builder do not only abide the fiery tryal but they grow more illustrious and glorious thereby All the heresies and Persecutions that ever have been were like the waters to the Ark they lifted it higher to Heaven The truth about grace had not been so clear had not Pelagius maintained free-will The Divine Nature of Christ had not been so fully evidenced out of Scripture had not the Arrians opposed it Justification by Faith in Chrâ—st had not been so strongly and powerfully proved had not Justification by works been obtruded in Popery So that it doth not only abide the fire but it 's grown more admirable thereby Many doubts are removed and as the winds shaking of some trees make the root the faster so the difference and disputes about Religion though they do hurt to some yet to sound and solid men they have made them more established Nil tam certum quam quod è dubio certum Which made an Antient say excellent well Pâ—us debeo Thomae dubitanti quam Petro credenti For by his doubting Christs Resurrection was more confirmed unto us Fifthly Not only the Truths of God in their Nature but also in the proper and genuine effects upon the Hearers they also abide and will endure the tryal Now the Truths of God revealed in the Scripture among other Effects have these notable ones First To assure and perswade the heart of the certainty of them Hence faith is called assurance and full assurance Heb. 10.22 And The substance of things Heb. 11.1 So that where Gods Truth hath been fully received there it establisheth the heart It 's not carried away with every wind of Doctrine There are few that we can say of that they have received the truth not as the word of man but as the word of God 1 Thes 2.13 Many are so fickle so inconstant so unsetled that they are ready every day to have a new Faith this is because the Word is not received as Gods Word but as a mans Opinion The second notable Effect is To regenerate and make us new creatures And this is also an incorruptible effect no sinne or Devil or the temptations of the world shall be able to obliterate that heavenly Image or Picture the Word of God hath drawn upon such a mans soul Thus 1 Pet. 1.23 24. Being born not of corruptible but the incorruptible seed which is said to abide
moved so swiftly because the Spirit was in them Oh then as she said If thou hadst been here my brother had not died So doe thou Oh Lord if thy Spirit had inlivened me and moved in me I had not â—ad such dead duties such a dead profession Oh where is thy Spirit When will it breathe heavenly life and vigour into me Thirdly The Spirit of God doth enable us to kill and mortifie sinne Rom 8. If ye through the Spirit mortifie the deeds of the flesh Through the Spirit There is no sinne so deare and beloved to thee so strong and imbred in thee that is as thy owne soule to thee but by the Spirit of God thou mayest mortifie it Never then be afraid of those great Anakims Oh thou cryest out I cannot believe I cannot be heavenly minded Indeed thou canst not but the Spirit of God doth lift up his people to these things Men by natural conscience may leave many outward sinnes but they doe not or cannot mortifie them this is done by Gods Spirit onely As onely by him they could cast out Devils from the possessed thus onely by him can they subdue such sinnes We see then why it is that so many resolve never to sinne again to be such beasts any more and and yet are overcome Alas they goe out in their owne strength against these Goliahs Oh therefore pray and againe pray for the Spirit of God! O Lord here is a lust or a sinne dwels in me as the Jebusite in Canaan I know not how to be freed from it gladly would I be heavenly I cannot I would be believing I cannot give that holy Spirit of thine unto me Pray thus for the Spirit of God more than for health life or any worldly advantage whatsoever Fourthly The Spirit of God doth bestow a filial and ingenuous spirit upon believers whereby they are carried out upon Evangelical and Gospel grounds in their obedience to God And this is a most precious worke to be desired more than all the world An heart with slavish feares is an hell where a man is a tormenting Devil to himself and the guilt of sinne is a gnawing worme that never dieth but Galat. 4.6 He hath sent his Spirit in our hearts whereby we cry Abba Father There is earnestnesse and a Gospel holy boldnesse Hence it is called The Spirit of Adoption Now how admirable and desirable is this when we through feare were subject to bondage to have this Evangelical freedome of Spirit The people of God should pray and seek for this Spirit of Adoption as well as of Sanctification This would be oyle to the wheel this would be wings and legs to thee Fifthly The Spirit of God workes comfort and joy in the hearts of the godly Hence he is called The Comforter John 15.26 As the Devil delights to keepe us in darknesse and feares therefore he had almost swallowed up the incestuous person with immoderate grief 2 Corinth 2. So the Spirit of God delighteth to turne water into wine Joy is a fruit of the Spirit of God Galat. 5.22 Yea it 's called Vnspeakable joy in the Holy Ghost Doe not therefore thinke that the Kingdome of Grace and Godlinesse lieth in a dejected spirit in a troubled soule No it 's in joy as well as in righteousnesse Rom. 14.17 Those doubts and sad thoughts that do lie like a burden and load upon thee came not from the Spirit dwelling in thee Sixthly That we may have this boldnesse and joy the Spirit of God hath another effect which is To witnesse and seale unto our spirits that we are the children of God Grieve not the Spirit of God whereby ye are sealed Ephes 4.30 The Spirit beareth witnesse with our spirit that we are the sonnes of God Rom. 8.16 Oh what a blessed life is this when all these works of Gods Spirit go along together teaching sanctifying and comforting This is the Mount of Transfiguration It 's good to be here Doe not think these things are too great and too good to be had in this life For if we be not wanting to our selves if we bring our cruises he is ready to pour in his oyl Seventhly The Spirit of God worketh wonderfull support and even glorious rejoycing in all afflictions and tribulations Then if ever it 's admirable to see what the Spirit of God doth in believers The Spirit of glory shall rest upon you 1 Peter 4.14 If you reade of the Martyrs burning at the stake if of the persecutions and torments they did with such invincible joy and patience endure it was from the Spirit of glory resting on them Alas we think if God should exercise us with such straits bring us into such troubles we could never bear them Oh consider there is Gods Spirit as well as thy spirit Lastly The Spirit of God doth worke the prayers of Gods people Rom. 8. It 's a Spirit of prayer and mourning he teacheth what to pray and how to pray for spiritual and heavenly things with zeal faith and importunity It helps our infirmities many sins and corruptions are apt to spoil our prayers he helpeth against them yea he worketh groans unutterable he moveth the very foundations of the soul and those prayers cannot but speed because the Spirit knoweth the mind of God All prayers are dead carkasses without the Spirit moving upon them Vse of Examination Try whether thou art one who hast the Spirit of God thus dwelling in thee Oh where is the man or woman that heareth us that knoweth the meaning of these things When Christ spake about eating his body the Capernaites had a grosse understanding therein but saith our Saviour The flesh profiteth little the Spirit giveth life John 6.63 If Christ said thus of his own body than how much rather may we say parts duties an outward Religion profiteth little The Spirit giveth life Rom. 8. Paul saith If any man have not the Spirit of Christ he is none of his Thou speakest of Christ and thou hopest he died for thee see what the Scripture saith If thou hast not his Spirit thou art none of his Verse 17. If any man defile the Temple of God him shall God destroy THe Apostle in this seventeenth verse aggravates that Argument which before he had propounded viz. The temple of God wherein the Spirit of God dwels ought to be kept pure and not defiled by any corruptions of Doctrine or lives 1So that the Apostle makes all false Doctrines and corruptions in Gods worship to be a sacriledge And therefore in this verse he doth further amplifie the hainousnesse of this sinne wherein you have 1. The malum culpae supposed If any man defile the temple of God 2. The malum poenae proposed Him will God destroy For the sinne supposed If any man defile the temple This is an allusive expression to the custom among the Jews If any man defiled their Temple the crime was capital what accusations were brought against Paul because he brought in Greeks uncircumcised
death 2 Cor. 7. the godly therefore take heed of it as that which murders the body So inordinate and worldly cares we see how such do even devour men they have so many thorns in their flesh and what life do such live Impatience is a sudden Devil possessing a mans soul In patience possesse your souls Luke 21.19 A man doth not possesse himself he is not master over his own spirit that is passionate and furious So that men in such sins they live but as those that have been thrown to wilde beasts or serpents to be devoured by them Lastly The godly man only liveth Because even in the last breathings of this life his hopes and comforts do most remain The righteous hath hope in his death Prov. 14.32 And this hope is called A lively hope yea the godly die not at all because all live to God their very dead bodies if you regard the Covenant of Grace and Gods power are alive Luke 20 38. At that moment when all a wicked mans hope perisheth his life faileth him his comforts his friends all forsake him then are the godly to lift up their heads for their redemption draweth nigh Though they were dead they shall live Dives had the good things of this life but doth he not lose all with his soul at his death Lazarus may say Soul take thy ease when dying which Dives could not But In the second place How can it be said that the wicked do not live when they are said to have their portion chiefly in this life And David by many Psalmes informeth us they do not onely vivere but valere not onely live but flourish Their eyes stick out with fatnesse yet they doe not live because 1. They are dead in their sins And hereby their faith their Religion their Christianity is all dead as you heard 2. They do not live Because they are in a condemned estate they are appointed to wrath As Adam is said to die in the day he did eat of the forbidden fruit and as the Scripture cals some the sonnes of death or dead men because appointed thereunto Oh this should enter deep into thy heart As long as thou livest in thy sinnes thou art a dead man a damned man as the malefactor condemned to die is a dead man though he live a day or two before execution 3. They doe not live Because all their time is lost so all the time of a mans unregâ—neracy is no life All those dayes were lost those duties lost all that time lost 4. They make every thing an instrument of death Their health their wealth their honours are all deadly herbs in the pot their tongue speaks the words of death their hands work the works of death Vse of Instruction to the Godly so live that your life may appear to be yours not the Devils not sinnes that thou doest not live to the world Let thy mouth be a Well of life Be thou a tree of life Prov. 11.20 as Solomon speaks of the righteous Do not thou only live but cause others to live Let thy life put life in others as one candle lightens another one candle kindleth another Vse 2. Of Terrour to wicked men You live not you rejoyce not you have no true mirth or gladnesse False joy is real misery A man that hath an estate of brasse for gold is not rich thou art a dead man as yet even condemned to Hell every day the sentence may be executed on thee and it 's plain thou art dead because thou feelest not thou complainest not under this heavy burden Or Death all things are yours We are upon the third part of the Apostles Enumeration and that is the different conditions which are in the world expressed under those two titles Life and death Not only life is yours but death also And in this later lieth the greater wonder For how Death which was inflicted at first as a curse and punishment for sinne and is the period of all outward comforts in this life should be for our advantage is hard to imagine and then that two contraries should meet in the same issue both life and death produce the like effects makes it still the greater paradox But the more unlikely and impossible it is to humane reason the easiâ—r it is to a divine faith In the Scripture Death admits of several senses 1 Sometimes it 's taken for the spiritual death of the soul in sinne Thus men are often said to be dead and well may this want of grace be called Death because such a man is like Lazarus buried and even putrified in the grave of sinne There is no sense no motion there is nothing but loathsomnesse they are putrifying carkasses and not living men though never so externally glorious in the world 2. There is an eternal Death often mentioned in the Scripture as the reward of every sinne who though they live yet it is a dying life 3. There is the natural Death viz. the dissolution of those two dear friends the soul and the body Lastly Death is put for any great extremity and misery in which sense God is said to raise the dead 2 Cor. 1. And the Israelites captivity is expressed under the similitude pf dead men dead bones and their restauration is a resurrection or living again Ezek 37.1 In these two later considerations we may take it as death comprehends all outward afflictions and miseries as also the separation of soul from body Observe That even Death which in it self is so terrible yet is for a godly mans advantage It 's his mercy it 's his gain as well as life is He may call it his death in a comfortable sense as well as he may call any mercy his To open this consider First That God created man at first after his own Image in righteousnesse and true holinesse and thereby he was immortal Not as God who is absolutely immortal and therefore said Only to have immortality 1 Tim. 6.16 Now as the Angels who are immortal from their intrinsecal constitution having no corruptible principles only God can annihilate them but he was made immortal conditionally had he continued in that state of integrity he had not been capable of death as appeareth by the commination In the day thou eatest thereof thou shalt die Gen. 2.16 And the Apostle Rom. 5. concludeth That by sinne death reigned over the world where by death is not only meant actual death but potential also or a state of mortality Now the original of death or how it came into the world was not known by the Heathens They called it a tribute that all must pay to nature but why men should die and how it came about at first that they were ignorant of Secondly Vpon Adam 's fall In quo uno omnes peccarunt whose sinne was the sinne of all mankind as Rom 5. Death was inflicted as a punishment upon all So that if we consider death in the abstracted nature of it it is
redemption 1 Cor. 1.30 Seeing therefore that in Christ is all fulnesse and in us nothing but sinne and emptinesse no marvael if we be his more than our own Now this is of admirable comfort to the godly as well as it inferreth duty For seeing thou art Christs the Question is not in matter of Justification What thou art but what Christ is Not what sinne thou hast but what righteousnesse Christ hath Therefore if the Law come and demand perfect obedience say I am Christs If thy conscience accuse thee say I am Christs If the Devil tempt thee and arraign thee still say I am Christs To be Christs must needs answer all Objections Who shall impeach Christ Who shall accuse Christ So that it is an excellent evangelical life when we can by faith fill our souls with this assurance We are Christs Then as farre as the fulnesse and sufficiency of Christ will bear us out and bear down all oppositions so long may we be confident This is a great Gospel sinne that we live in our selves and upon our selves in our works in our righteousnesse or are slavishly dejected because of sinnes when humbled for them whereas we should live by faith in Christ as Christ dwels in our hearts by faith so we should dwell in him How is the Apostle ravished alwayes with the grace that comes by Christ The priviledges of Justification and Adoption and Sanctification that we have by him are to be more than meat or drink unto us Fifthly We are Christs Because we are wholly to be disposed by him in all conditions in all exercises and temptations For Christ being made a Lord and King over us he orders us in all things he ruleth and governeth us according to his will Sometimes he cals us to labour and worke for him sometimes to suffer for him Now in what ever condition or exercise we are in this should teach us patience and submission we should not think much of suffering for his Name Truth and Glory Our Saviour doth not think such a Disciple worthy of him that doth not love his father mother and life it self lesse than him Thus we see the Apostles and all the Martyrs because they were Christs their bodies their estates all they had they did not grudge to give all to him when he called for them Seeing therefore we are Christs he is our Lord all is in reference to him we should not repine at any labour or suffering for him Thou art worth ten thousand of us said the people to David thou shalt not any more endanger thy selfe in battel Thus shouldest thou say Christs Name his Truth his Glory is ten thousand times better than all my wealth or life it self But as we see God hath made all things for men the beasts of the field and the birds of the air are killed for man and there is no pity therein because they were created for this end and this is their perfection So are we made for Christ our wealth our health our estates our parts they are all to be sacrificed for Christ and this is the proper perfection of them this is the best improvement They doe then attaine that glorious end for which they were given us Oh how would this make us deny our selves and preferre Christ more that as God hath given him the preheminence in all things so we should Now in the next place let us consider Some Characters or Properties of such as are Christs And First They desire more knowledge of him more acquaintance with him they prize him above all worldly things Paul Phil. 3.8 accounts all things dung for the excellency of the knowledge of Christ The Church in the Canticles is inamoured with his beauty all which Song is to be understood spiritually of that spiritual fulnesse and excellency which is in him Hence the godly are said To have their conversation in Heaven because there is Christ whom they look for Phil. 2.31 Thus faith represents the Lord Christ in all lovelinesse and excellency So that the voluptuous man is not more taken up with the love of pleasures than the Christian is with Christ There are the treasures of wisdom and grace in him all which the godly soul is searching into 2. Those that are Christs they abhorre and have no communion with any sinne or wickednesse because that only Christ hateth Though we be poor and miserable Christ may love us but if sinfull then Christ abhorreth us 2 Cor. 6. What concord between Christ and Belial What agreement between light and darknesse Christ indeed conversed with sinners but it was as the Physician with diseased persons to make them better even to heal them and thus may we But no fellowship of approbation are we to have with the works of darknesse but rather to reprove them You may reade then in the very fore-head and life of many whether they belong to Christ or no. For would Christ defile himself with such ungodly wayes Oh blasphemy to think so Now he that is Christs he labours to be like him he hath his Image upon him They are said to put on Christ as men do a garment nothing but Christ appeareth in them and on them 3. Those that are Christs they live not to themselves but to him They please not themselves or others in a sinfull way If I should please men I were not the servant of Christ Gal. 1.10 Thou canst not give content to the world please them and please Christ too And therefore as Christ so Christians are alwayes hated opposed by the world It doth not look upon them as their own for then they would love them The Disciple must not thinke to be above his Master And truly no wonder at this for if Christ sought not his own glory and greatnesse but humbled himself in that despicable way of a servant how much more ought we not to exalt our selves but to be debased that he may be magnified Vse of Exhortation to those who are Christ's to be self-denying to take up Christs crosse to love him more than all they have for Christ is not for thee but thou for Christ as man was not for the Sabbath but the Sabbath for man and therefore the duties of that day were to yeeld to mans necessity so Christ and his Truth and his Gospel they are not for thy life or thy credit but these are for them Let then the lesse give place to the greater It 's not so necessary that thou shouldst be rich great and honoured in the world as that Christ and all things of Christ should be preserved How ungodly then is it to pretend Christ or make use of the Name of Christ for thy carnal advantages This is to make the head be under the feet Vse 2. Of Terrour to all those who live in the constant practice of wickedness they are none of Christs and so they have no portion in his blood no share in his mediation How miserably did Esau cry out because he
was shut out of his fathers blessing But this is farre greater to be shut out of Christs prayers Christs intercession and Christs expiation Thou canst not retain sinne and Christ too Thou canst not love the world and Christ too What hope then and refuge remains for thee If Christ cast thee off Is there any other remedy left Can any Angels help thee Are there any more Christs No thy case is altogether desperate who art cast off by him yet men sit and hear these things without fear or trembling And Christ is Gods We are now come to the last round in the Ladder à primo ad ultimum we are now at the last step we cannot go further to say God is any thing else beside himself for he is of himself and to himself All the other particulars may well be received without any difficulty but this seemeth to be a pill hardly taken down The expression seemeth hard Christ is Gods as if Christ were not God but made for God as the world is for the godly But Chrysostome saith well Though the words be the same yet the sense is much different The world is ours as being made for us we are Christs as being his creatures purchased but Christ is Gods as his most beloved Sonne This is true but yet this is not fully the Apostles meaning Therefore Christ is considered two wayes Either First As an absolute God in which sense he is said To think it no robbery to be equal with God Phil. 3.6 And thus though he be the Sonne of God yet he is equal with God Or Secondly As a Mediatour consisting of two Natures Divine and Humane Now if we consider Christ in respect of his Humane so that is a creature and wholly to be referred to God Or if we consider him as a Mediatour thus he is in reference to God the Father For a Mediatour is to bring us to him who is at distance from us Thus Christ both as a man and as a Mediatour in his whole Mediatory Office is not for himself but for God the Father as it is 1 Cor. 15.24 When the Sonne shall give up the Kingdome that God may be all in all We have two places like this 1 Cor. 11.3 The head of the woman is man and the head of Christ is God that is not in respect of his Divine Nature for the first Person cannot be said to be the Head or cause of the second but the beginning but in respect of his Mediatory Office So John 14.28 My Father is greater than I in respect of his Manhood and his Mediatory Office I shall not enter into these sublime Disputes about Christ as a Mediatour Whether that be Divine Worship that belongs to him as so And if Divine How there can be a primary Object of Religious Worship as God the Father and a secondary Object as Christ the Mediatour This though a noble Question yet because not so practical I wave onely some positive things I shall deliver in the point Observe That Christ as man and as a Mediatour is wholly Gods His Office and work as a Mediatour is to reconcile us to God the Father He is called The Saviour and the Mediatour The Saviour in respect of the end which is salvation that he obtaineth for believers and Mediatour in respect of the means and way by which this is accomplished To open this take notice First That Christ is a Person consisting of a Divine and Humane Nature not by mixtion or confusion or by meer inhabitation but by a Personal Vnion which is commonly called Hypostatical I shall not tell you how much that word Hypostasis troubled the Church The Latine Church having a clear contrary thought about the word to the Greek Church So that when they both agreed in the same thing yet the words and phrases they condemned in one another as heretical But the Scripture is very clear both that Christ was God and also man yet but one person not making two Christs and this is one main fundamental Article of Religion The Devil in former ages alwayes endeavoured to rob him of one of these Natures and some have raised these monstrous and damnable heresies again from hell but this foundation and pillar standeth sure Secondly By reason of this Personal Vnion though there be not a real communication of the Properties of each Nature yet there is a verbal one in the concrete both things are predicated of Christ As for example though the Divine Nature is not passible but the Humane Nature onely nor the Humane Nature omnipotent and omniscient but the Divine only yet of Christ we predicate that he suffered that he died that he is omnipotent and omniscient though this be true in respect of one Nature only Thirdly Christ being thus a Person that he may be our Redeemer he is cloathed with those three Offices which fit him fully for our Redemption He is first Medius in respect of his Person God and man Then he is Mediatour in respect of his Office His Office is three-fold a Prophet a Priest and a King This makes him the Trismegist the ter maximus Now we must not judge these things metaphysical curiosities No These are the Articles of our Christian Religion these are to be received by a divine and firme faith Yea in believing Christs Person and his Office lieth all the comfort and treasure of a Christian It 's Christ that should be our study our meditation day and night Quis sit qualis Who he is and what he is Now the Doctrine speaks of Christ both in respect of his Humane Nature and as he is a Mediatour not as God Let us see then How Christ as a man and as a Mediatour is Gods And First His Incarnation and coming into the world it was not for himself but for God He therefore took our Nature upon him that he might bring to God the Father his Elect people God so loved the world that he sent his only begotten Sonne John 3.16 And To us a Sonne is borne to us a Sonne is given Isa 9.6 So that this work of Incarnation this coming into the world from the bosome of the Father which is so stupendious a mystery is originally from the Father It was to do Gods work to obey his will and therefore Christ is called Gods servant Isa 52.13 Not that Christ came into the world against his own will or as if this were against his own desire but God the Father is the original of all Secondly That Christ is Gods appeareth in that he acknowledgeth his Doctrine and Truth not to be his but his Fathers taking all off from himself and making himself only a Minister or Embassadour coming in his Fathers Name and revealing his will See this notably John 8 26 28. I speak those things which I heard of him I do nothing of my self but as my Father hath taught me I speak these things So vers 42. I came not of