continue and repair this House from day to day 3dly In its dissolution it is resolved to Earth again Gen. 3.19 Dust thou art and to dust shalt thou return and Eccles. 12.7 then shalt the dust return to the Earth as it was That is be resolved into the matter out of which it was made dust in its Composition and dust in its dissolution So 't is said of a Prince Psal. 146.4 His breath perisheth and he returneth to his Earth The greatest Potentate in the world can challenge Kin and Alliance of nothing so much as of the Earth Oh then let us long after that estate wherein these Corruptible Earthly Bodies shall be made Heavenly and Spiritual The Soul is now ill lodged it dwelleth in an Earthly House Surely such a Spiritual being was made for a nobler place and therefore let us still be looking out for a more Glorious Mansion 4thly The event supposed Or what will become of this Earthly Tabernacle-House That is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be dissolved plucked asunder And then the dust will be turned to the Earth as it was and the Spirit to God that gave it Phil. 1.23 I desire to be dissolved and to be with Christ saith Paul There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be resolved into his principles Death is not a destruction of the party that dyeth but a separating of the Soul from the Body a flitting from one place to another a releasing of the Soul from the Captivity of the Body wherein it was enclosed or a setting it at liberty It will come to this at length the band of Conjunction between these two parts is very weak 'T is but our breath Isa. 2.22 Cease from man whose breath is in his Nostrils for wherein is he to be accounted of His breath is but like a puff of wind passing to and fro and turned in and out by the Nostrils Well then let this move us in the whole Course of our Lives to pass the time of our dwelling here in fear 1. Let us alwaies be ready to remove hence whensoever God shall call us Stand with your loins girt and your lamps burning Luk. 12.35 But Alas how little is this regarded in the world Men live as if they should never dye and then dye as if they should never live they live carelesly and dye uncomfortably Surely thoughts of death should be more familiar with us who have so many reasons to consider our own frailty and so many instances to put us in remembrance but we have eyes to see but not an heart to see Deut. 29.2 3 4. Most men are loth to quit their Earthly House the most Common Lessons need special grace to inforce them Psal. 90.12 So teach us to number our days that we may apply our hearts unto wisdom Why should you be mindless when so many are surprized and snatched to Hell who as little thought of dying as you do God is ready to Judge are you ready to be judged 1 Pet. 4.5 They shall give an account to him that is ready to Judge the quick and the dead Gods delay is not because he is not ready for the work but you are not ready Have you made up all your accounts between God and your Soul sued out your pardon 2dly Let us cease our immoderate care for outward things which are in themselves of short Continuance and from which we may be taken we know not how soon Luk. 12.20 Thou fool this night shall thy Soul be required of thee and then whose shall these things be which thou hast provided He was a fool because his barns were full and his Soul empty A fool in providing but for half and the worser part for a short time how short he knew not When Bees swarm and leave the hive dust cast among them maketh them quiet and pitch again Oh remember your dusty Tabernacle 3dly Let us endeavour to make sure a state of Continuance a life that is hidden with Christ in God a better part that shall never be taken from us Luk. 10.42 So Psal. 119.96 I have seen an end of all perfection but thy Commandment is exceeding broad no end of it the Commandment in the effect is not so much subjective as effective 4thly Let us forbear any dependance upon man or fear of man who cannot long continue to do us either good or evil Psal. 146 3 4. Put not your trust in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his Earth and that very day his thoughts perish When a bough is stripped off from the stock and root all the unripe grapes wither and come to nothing 1 King 1.21 If we trust or fear any let us trust and fear God who liveth for ever Heb. 10.31 I come now to the Second Consideration II. That there is a much happier Condition than this world is capable of even an abiding state of Blessedness which God hath provided for his people A Building of God an House not made with hands c. 1. This is called an House 2dly And there are divers Epithets to shew the eternity of this state 'T is described 1. By the efficient cause set forth negatively in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a building not made with hands positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a building of God 2dly The adjunct Eternal 3dly The place where 't is situated In the Heavens There is a state of Eternal Glory and Happiness that remaineth for the people of God A building of God an House c. Whether by this House is meant the Joys of the Soul in Heaven or the state of a glorified Body or both as making up that compleat House which the Saints desire I will not now dispute 1. Let it suffice that the state of Glory is called an House Heaven is sometimes compared to a Kingdom for the Glory and Splendour of that estate and sometimes to a City for the beauty and regularity of it and also sometimes to an House because of our social and familiar converse with God and one another Joh. 14.2 In my Fathers House are many mansions Heaven is the House of God wherein he will familiarly converse with his Domesticks and they enjoy a full and clear sight of his Glory and live in all Happiness as being ever in the Kings Palace Glorifying and enjoying him Psal. 84.4 Blessed are they that dwell in thy House they will be still praiâ—ing thee Selah 'T is a secure and quiet habitation beyond the reach of enemies Psal. 2.3 Tho the Heathen rage the Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his anointed saying let us break their bands asunder and cast away their Cords from us He that sitteth in the Heavens shall laugh c. When there was a great Tumult and bustle in the world Sitting noteth a quiet posture those Blessed Mansions are never disturbed
on his head nor the Entertainments made him when he lived upon earth but the feeding and cloathing of his hungry and naked Servants The greatest part of Christians never saw Christ in the Flesh But the Poor they have alwayes with them Kindness to these is Kindness to him Again Among these he doth not mention the most Eminent the Prophets and Apostles or the great Instruments of his Glory in the World but the least of his Brethren even those that are not only little and despicable in the esteem of the World but those that are little and despicable in the Church in respect of others that are of more eminent Use and Service Again The least Kindness shewn unto them Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold water in the name of a Disciple verily I say unto you he shall in no wise lose his reward He had spoken before of kindness to Prophets and righteous Men Men of Eminent Gifts and Graces then ordinary Disciples among these the least and most contemptible either as to outward Condition or State of Life or to Use and Service and it may be inward Grace Now all this sheweth what value Christ sets upon the meanest Christians and the smallest and meanest Respect that is shewed them The smallness and meanness of the Benefit shall not diminish his Esteem of your Affection any thing done to his People as his People will be owned and noted When the Saints that newly came from the Neglects and Scorns of an unbelieving World shall see and hear all this what cause will they have to wonder and say Lord who hath owned thee in these Alas in the World all is quite contrary Let a Man profess Christ and resemble Christ in a lively manner and own Christ thoroughly presently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set up for a Sign of Contradiction and that not only among Pagans but Professing Christians yea by those that would seem to be of great note in the Church as the Corner-stone was refused by the Builders 1 Pet. 2.7 And therefore when Christ taketh himself to be so concerned in their Benefits and Injuries they have cause to wonder Christ was in these and the World knew it not 3. At the Greatness of the Reward That he should not only take notice of these Acts of Kindness but so amply remunerate them In the Rewards of Grace God worketh beyond humane Imagination and Apprehension 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things God hath prepared for them that love him We cannot by all that we see and hear in this World which are the Senses of Learning form a Conception large enough for the Blessedness of this Estate Enjoyers and Beholders will wonder at the Grace and Bounty and power of their Redeemer 'T is transcendent hyperbolical weight of Glory 2 Cor. 4.17 Where is any thing that they can do or suffer that is worthy to be mentioned or compared with so great a Recompence When these Bodies of Earth and Bodies of Dust shall shine like the Stars in Brightness these sublime Souls of ours see God face to face these wavering and inconstant Hearts of ours shall be immutably and indeclinably fastned to love him and serve him and praise him as without Defection so without Intermission and Interruption and our Ignominy turned into Honour and our Misery into everlasting Happiness Lord what Work of ours can be produced as to be rewarded with so great a Blessedness VSE That which we learn from this Question of theirs supposed to be conceived upon these Grounds is 1. An humble Sense of all that we do for God The Righteous remember not any thing that they did worthy of Christ's Notice and we should be like-minded Nehem. 13.22 Remember me O my God concerning this also and spare me according to the Greatness of thy Mercy When we have done our best we had need to be spared and forgiven rather than rewarded On the contrary Luk. 18.11 The Pharisee stood and prayed thus to himself God I thank thee that I am not as other Men are Extorioners Vnjust Adulterers or even as this Publican And those Isa. 58.3 Wherefore have we fasted say they and thou seest not wherefore have have afflicted our Souls and thou takest no Knowledge They challenge God for their Work None more apt to rest in their own Righteousness than they that have the least Cause Formal Duties do not discover Weakness and so Men are apt to be puffed up they search little and so rest in some outward things 'T is no great Charge to maintain painted Fire The Substantial Duties of Christianity such as Faith and Repentance imply Self-humbling but external things produce Self-exalting They put the Soul to no stress Loaden Boughs hang the Head most so are holy Christians most humble None labour so much as they do in working out their Salvation and none so sensible of their Weaknesses and Imperfections Old Wine puts the Bottles in no danger there is no Strength and Spirits left in it So do formal Duties little put the Soul to it On the other side they are conscious to so many Weaknesses as serious Duties will bring into the View of Conscience and have a deep Sense of their Obligations to the Love and Goodness of God and a strong Perswasion of the Blessed Reward None are so humble as they They see so much Infirmity for the present so much Obligation from what is past and such sure Hope of what is to come that they can scarce own a Duty as a Duty None do Duties with more Care and none are less mindful of what they have done They discern little else in it that they contribute any thing to a good Action but the Sin of it This is to do God's Work with an Evangelical Spirit doing our utmost and still ascribing all to our Mediator and blessed Redeemer 2. What Value and Esteem we should have for Christ's Servants and Faithful Worshippers Christ treateth his Mystical Body with greater Indulgence Love and Respect than he did his Natural Body for he doth not dispense his Judgment with respect to that but these He would not have us know him after the Flesh 2 Cor. 5.16 Please our selves with the Conceit of what we would do to him if he were alive and here upon Earth but he will judge us according to the Respect or Disrespect we shew to his Members even to the meanest among them To wrong them is to wrong Christ Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Churches Trouble goes near his Heart which in due time will be manifested upon the Instruments thereof To sleight them is to sleight Christ He that despiseth you despiseth me To grieve and offend them is to grieve and offend Christ. Matth. 18.10 Take heed that ye despise not one of these little Ones for I say unto you That in
must we needs go out of the World As the Soul is in the Body but not of the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. So a Christian is in the World but not of the World Use the World we may without offence when a Christian is sanctified he is not glorified and doth not diveâ—â— himself of the innocent Interests and Concernments of Flesh and Blood they have Bodies as others have and must eat drink sleep and put on Apparel as others do 1 Cor. 7.31 And those that use the World as not abusing it The Use is allowed the Abuse only is forbidden We may use the World as a means to sweeten our Pilgrimage but not to weaken our Hopes A Man may use the Comforts of this Life to draw good out of them to imploy them for God as Incouragements to Piety and Instruments of Mercy and Bounty But how then positively are they not to be of this World Not of the World's Gang and Faction nor acted by the same Principles to the same Ends. 1. There is a difference in the inward Principles the Spirit of the World and the Spirit of God Christians are acted by the Spirit of God not by the Spirit of the World 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit which is of God There is a particular Genius that suiteth with Worldly Affairs and fits Men to turn and wind in outward Employments as the Ostriches Wings serve her only to run not to fly their Hearts and Affections wholly run out this way It is the Character of some John 3.31 He that is of the Earth is Earthly and speaketh of the Earth They mind nothing affect nothing speak of nothing but the Earth 2. They are under different Rulers Christ is Head of the Church and he professeth that his Kingdom is not of this World John 18.36 But now the Devil is called the God of this World 2 Cor. 4.4 the Head of the Worldly State 3. There is a difference in their Course and Conversation The Children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.16 Walk according to the Rule of the Word The Men of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.2 According to the course of the World as Fishes swim with the Stream A Christian is the World's Nonconformist Rom. 12.2 Be ye not conformed to the World he is estranged from the Pursuits and aspiring Projects of worldly Men and can deny the Interests and Concernments of the Flesh for God's sake 4. There is a difference in their Aims A Christian liveth to glorify God 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to Glory of God And a Child of the World is all for aspiring Projects how to compass the Conveniences of the present Life and advance his secular Interests Phil. 2.19 They mind earthly Things 5. Their Ends are different A Christian is hastning to his Country his way is upward first he gets his Heart in Heaven and then his Soul and then his Body But a Carnal Man is groveling and tending downward first to the Earth and then to Hell So that you see there is a perfect difference and counter-motion they are not of the World nor of that Faction Communion or Fellowship But if you ask me Why 1. Because of Christ's Example We do not worship the God of this World nor Mammon but Christ. Worldly Men had need seek another God Jesus Christ is not for their turn I am not of this World he is not a worldly Christ. We are to imitate our great Master to be unlike the World and like Christ to be led not by the course of the World but by Christ's Example Christ by his own Example hath put a disgrace upon worldly Greatness he chose a mean Estate to teach us to be contented with a little and his Eye was to the Glory set before him Heb. 12.2 Christ's Poverty was not out of necessity but choice his were the Cattel upon a thousand Hills At his Birth he was born in an Inn to shew that he came into the World as a Stranger and Passenger In the course of his Life we find that he had a Bag that was filled with Alms but no annual Rent or constant Possessions Mat. 8.20 Foxes have Holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head Christ was no landed Man he had no Tenement of his own Christ speaketh it when a young Man came to him and professed to follow him he had no certain place of Residence neither House nor Furniture nor Houshold-stuff certainly he was little beholden to the World it would hardly afford him House-room and Lodging The Earth is the Lord's and the Fulness thereof yet Christ his own Son had but little of it He begged a draught of Water of a Stranger when he was weary John 4. and every was lived as a poor Man not out of necessity but choice He refused a Crown when proffered him John 6.15 When Jesus perceived that they would come and take him by force and make him a King he departed again into a Mountain himself alone He had no Heart to these Things no relish in Crowns and worldly Glory When he died he was not Master of a Cup of cold Water to quench his thirst his Coat was all his Legacy and he lodged in a borrowed Grave This was the Captain of our Salvation whose Steps we are to follow You see what a disgrace he put upon Crowns and Honours and Pleasures and the Glory which we doat upon Christ came from Heaven on purpose to cast contempt upon the World by his own choice and course of Life 2. Because of their new Birth Man's Heart naturally is addicted to the World and runneth thither whither the World carrieth it even to forsaking God but by Grace it is turned the quite contrary way We have forsaken all and followed thee Mat. 19.27 And Psal. 45.10 Forget also thine own People and thy Father's House It is the proper Work of Grace to alter the course of Nature to take us off from the World and bring us to God by degrees first in Heart and then in Soul and then in Body It is every where made in Effect of the New Birth 1 John 5.4 He that is born of God overcometh the World The Children of God have somewhat of the Father in them Grace of all things cometh nearest the Nature of God Now God is our Heavenly Father therefore the Children that are born of him cannot be worldly See another place 2 Pet. 1.4 That by these ye might be made partakers of the Divine Nature having escaped the corruption that is in the World through Lust. There is something Divine in a Christian therefore he cannot live as other Men. When we press Men to strictness they will say We are Saints and not Angels yea but Saints have a new Nature over and above that Nature which
force of Nature or done beside the order of Second Causes We wonder when we read that Iron did swim as 2 King 6.6 Yet his hanging the world upon nothing is a greater miracle There is nothing but the fluid Air to support this vast body and consistence of Earth that we tread upon We wonder at the Curiosities of Art whereas the Lords Ordinary works look very Common-like in our Eyes as to go no farther The frame of our own Bodies is very Curious and exact So many Bones Arteries Veins and Sinews c. And all disposed in such a comely proportion Well then the Body in regard of the frame and structure of it is fitly called an House 2. With respect to an Inhabitant The Soul dwelleth in the Body as a man in an House It guideth and ordereth the Body as the Inhabitant ordereth the affairs of the House or as the Mariner and Pilot directs the motions of the Ship Not that the Soul is in the Body accidentally we must not strain it so far There is a formal union between the Soul and the Body But the Soul is the man that 's the Inhabitant God began man at his Body He first built the House and then put in the dweller He formed and organized the Body out of the dust of the Earth and then breathed into him the Breath of Life and so man became a living Soul Gen. 2.7 Well then the Immortal Soul is the man and that which should be chiefly regarded Most men are like those that take care to deck and adorn the House but never regard the Inhabitant all their care is for the Body whilst the poor neglected Soul hath cause to complain of hard usage This is as if a man should trim his House and starve himself In a Body over cared for there ever dwelleth a neglected Soul 2dly The Specification of this notion or what kind or sort of House it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Earthly House of this Tabernacle A Tabernacle or Tent is a movable dwelling set up for present use such as hath a roof or covering but no Foundation Tectum habet Fundamentum non habet A poor sorry Habitation either left when the use ceaseth or taken down or suffered to fall a pieces of its own accord Paul himself was a Tent-maker and Spiritual men converse with corporal things Spiritually they are improving Common Occasions to an Holy use and therefore doth he so often consecrate this notion of a Tent to signifie our frail and flitting Condition here 1. A Tent or Tabernacle is easily raised up and as easily taken down So men are described Job 4.19 They dwell in Houses of Clay their Foundation is in the dust they are Crushed before the Moth a moth is but a handful of enlivened dust 2. A Tent is set up for a short time of use not for a fixed habitation As there are principles of Corruption in our Bodies so our use and end is but for a while when we have done our part and served our generation according to the will of God the Stage is shifted and the world furnished with a new Scene both of Acts and Actors 3dly A Tent is destroyed by taking the parts asunder Death is nothing but a dissolution of the parts whereof man is composed a taking asunder of the Soul from the Body Well then if the Body be but a Tabernacle alwaies decaying of its self though it should be preserved from external injuries and if its use be short and when that is over the Soul shall be plucked from the embraces of the Body let us do all the good that we can in this little time that we have to spend here 2 Pet. 1.13.14 I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that I must shortly put off this Tabernacle even as our Lord Jesus hath shewed me This should make us bestir our selves while time and strength lasteth Yea the nearer our Journeys end we are the faster should we run Natural motion is in principio tardior when death is near the best will think the great part of their business undone while we are here we have a Cottage rather than a House a ruinous Cottage yea a Tent we spend all our time almost in repairing and keeping it up and supplying the necessities of the Body so it is an impediment to us from better things The Body hindreth the operations of the life of grace for the present and the manifestation of the life of glory It hindreth the life of grace The Body if it be sound and well it kicketh against the Spirit 1 Pet. 2.11 If ill it afflicts and discomposeth the Spirit And then the Life of Glory For till this shade be taken down that glorious House which we expect from above will never be raised up 3dly The Attribute or adjunct If this House of our Tabernacle ' T is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthly Tabernacle-House and that in three regards In regard of its Composition Sustentation and Dissolution 1. In regard of its Original and Composition We were made out of the dust of the ground That curious frame that we see 't is but dust moulded up into a comely shape The matter out of which we were made was Earth all Elements meet in mixt Bodies yet in gross and heavy Bodies such as ours are Earth is predominant This speaketh the Wisdom and Power of God to make such a curious frame out of dust We read in the plagues of Aegypt the Magicians could not bring forth lice out of the dust of the ground Exod. 8.17 18 19. And yet God raised out of the dust of the ground such a noble Creature as man is And it serveth to humble us in the sense of our vileness who are but dust and ashes as to our original Gen. 18.27 Isa. 40.15 What should we Glory in The nobility of our birth We were made out of the dust of the ground as the worms are yea the worms are of the elder House for every creeping thing was made before man In our beauty or strength Prov. 31.30 Favour is deceitful and beauty is vain That part which we Glory in is but dust well coloured Or in Pomp of Living High and low shall lye down in the dust alike and the worms shall cover them Job 21.26 But chiefly it should remember us of our frailty 'T is on t Brass nor Iron or Stone or stiff Clay that we were made of but dust which hath no Coherence and Consistence but is easily dissipated and scattered with every puff of wind So is our dusty Tabernacle with every blast of God's displeasure 2dly In regard of Sustentation and support Psal. 104.14 He bringeth food for them out of the Earth Things bred there and nourished there feed us As the Body is framed out of the Earth so the means whereby it is supported is the Earth Meat and Drink and such like accommodations
parentage is from Heaven every thing tendeth to the place of its original Men Love their native soil things bred in the water delight to return thither Inanimate things tend to their centre a stone will fall to the ground though broken in pieces by the fall air imprisoned in the bowels and caverns of the Earth causes terrible Convulsions and Earthquakes till it get up to its own place All things seek to return thither from whence they came Grace that came from Heaven carryeth the Heart thither again Jerusalem from above is the Mother of us all Heaven is our native Country but the World is a strange place And therefore though the man be at home yet the Christian is not he is out of his proper place Contempt of the World is usually made the fruit of our regeneration 1 John 5.4 Whosoever is born of God overcometh the World There is something in them that intitleth it self to God and worketh towards him and carryeth the Soul thither where God sheweth most of himself so 2 Pet. 1.4 We are made partakers of the Divine Nature and escape the corruption which is in the World through lust The World will not satisfy the Divine Nature there is a strong inclination in us which disposeth us to look after another World 1 Pet. 1.3 Assoon as made Children we reckon upon a Childs portion another Nature hath another aim and tendency There is a double reason why the new Creature cannot be satisfied here 1. Here is not enough dispensed to answer Gods Love in the Covenant I will be your God noteth the gift of some better thing than this World can afford unto us Heb. 11.16 God is not ashamed to be called their God for he hath prepared for them a City That Title is not justified till he give us Eternal rewards For to be a God to any is to be an Infinite Eternal Benefactor Compare Matth. 22.32 with the forementioned place 2dly Here is not enough to satisfy the desire expectation and inclination of the renewed heart The aim of it is carryed after two things Perfect injoyment of God and perfect conformity to God There is their home where they may be with God and where they may be free from sin Their Love to Christ is such that where he is there they must be Phil. 1.23 Having a desire to depart and to be with Christ Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God And there is a final perfect estate to which the new Creature is tending when it shall never dishonour God more but be made like him and compleatly subject to him when never troubled with sin more 2. There lyeth their Treasure and their Inheritance 'T is said Eph. 1.3 that Christ had blessed us with spiritual Blessings in heavenly places He hath blessed us with spiritual blessings in earthly places hath he not Here he hath Adopted Justified and Sanctified us in part but the full accomplishment is reserved for the World to come God would not dispense the fulness of our blessedness in the present World that 's an unquiet place we are not out of Gun-shot and harms way nor in an earthly Paradise There Adam injoyed God among the beasts but we shall injoy him in Heaven among the Angels In the World God would shew his bounty to all his Creatures A Common Inn for Sons and Bastards the place of tryal not of recompense the place where God hath set his Foot-stool not his Throne Isa. 66. 'T is Satans walk the Devils Circuit Whence comest thou From compassing the Earth too and fro Job 2.2 A place defiled with sin and beareth the marks of it given to all mankind in Common Psa. 115.16 The Heaven even the Heavens are the Lords but the Earth hath he given to the Children of men The slaughter House and shambles of the Saints for they are slain upon Earth A receptacle for elect and reprobate 3. There are all our kindred There is our home and Country where our Father is and our Lord Jesus Christ and all the Holy ones of God Vbi pater ibi patria We pray to him Our Father which art in Heaven 'T is Heaven that is our Fathers House and the everlasting mansions of the Blessed There is our Redeemer and Elder Brother Col. 3.1 The Heaven of Heavens doth contain him There are the best of the family Matth. 8.12 There is Abraham Isaac and Jacob. 'T is a misery to be strangers to the common-wealth of Israel to be shut out from the society of Gods people but in Heaven there are other manner of Saints there To be shut out from the company of the Blessed is a dreadful excommunication indeed 4. There we abide longest An Inn cannot be called our home Here we abide but for a night but there for ever with the Lord. The World must be surely left if we had a certain term of years fixed yet 't is very short in comparison of Eternity Therefore since we live longest in the other World there is our home Mic. 2.10 Arise depart hence this is not your rest God speaketh it of the Land of Canaan when they had polluted it with sin 't is true of all the world sin hath brought in Death and there must be a riddance This Life is but a passage to Eternity Israel first dwelt in a wandring Camp before they came to dwell in Cities and walled Towns and the Mysteries of their Religion were first seated in a Tabernacle and then in a Temple So here first in a Mortal Frail Condition and then come to the place of our Eternal rest There is an appointed time for us all to remove Job 7.1 There is an appointed time for man upon Earth his days are as the days of an hireling An hireling when he hath done his work then he receiveth his wages and is gone Actors when they have finished their parts they go within the curtain and are seen no more So when we have served our generation and finished our course our place will know us no more and God will furnish the World with a new Scene both of Acts and Actors 5. The necessary graces that belong to a Christian shew that a Christian is not yet in his proper place as Faith Hope and Love 1. Faith hath another World in prospect and view and our great aim is to come at it Sense sheweth us we have no abiding City upon Earth but Faith points at one to come where Christ is and we shall one day be Now this Faith were but a fancy if we should always abide in this Earthly Tabernacle and there were no other Life to be expected when this is at an end The Salvation of our Souls is called the end of our Faith 1 Pet. 1.9 That is the main Blessing we look for from Christ. So 1 Tim. 1.16 We believe on him to Life everlasting So Heb. 10.39 We are not of them who draw
Furnace because there was a Fourth there one that was as the Son of God If a Fiery Furnace be a comfortable place when Christ is there what will Heaven be when Christ and we shall be there to all Eternity Again this presence maketh way for enjoyment 'T is not a naked sight and speculation we are coheirs with Christ Rom. 8.17 We shall be like him live in the same state participate of the same glory Servants may stand in the presence of Princes but they do not make their followers their fellows and consorts with them in the same glory Solomon could only shew his glory to the Queen of Sheba but Christ giveth it us to be enjoyed Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest love that David could shew his Friends was to admit them to his Table 2 Sam. 9.8 Thou shalt eat Bread at my Table continually said he to Mephibosheth and so to Barzillai He put him upon his own Mule and caused him to sit upon his Throne 1 Kings 13.35 Thus Christ dealeth with us we sit upon his Throne we are feasted at his Table with unmixed delights In how much better Condition are we than Adam Adam was in Paradice we in Heaven Adam was there among the Beasts of the Earth we with God and his holy Angels Adam was thrown out of Paradice we never out of Heaven 'T is no matter if the World leave us not a Room to live in among them they cast us out many times but Christ will take us to himself Again if this presence of Christ be no small part of our Happiness let us more delight in it We injoy his presence in the Ordinances this is to begin Heaven upon Earth Therefore let us begin our familiarity here 2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body This is one of the plainest Texts to prove That separated Souls as soon as they are out of the Body do injoy Bliss and Glory There are a sort of men in the World who are so drowned in sense that they cannot believe things to come either questioning the Immortality of the Soul or else which is a step to it asserting the sleep of it And all because they so fancy it to be tyed to the Body as that it cannot exercise its functions and operations without it Those that deny the being of the Soul or the abiding of it after the Body is dissolved I shall not handle that now But to those that grant the abiding of the Soul but in a deep sleep without any sense and feeling of good or evil I must shew the falshood of this opinion or else all that I shall say will be to no purpose Therefore I shall handle these three things 1. That the Soul is distinct from the Body 2. That the Soul can live and exercise its operations apart from the Body 3. That the Souls of the Saints actually do so 1. That the Soul is distinct from the Body and is not meerly the vigour of the Blood appeareth by Scripture Reason and Experience In Scripture we read that when mans Body was organized and framed God breathed into him the Spirit of Life Gen. 2.7 The Life of man is a distinct thing from this mass of flesh that is proportioned into hands and feet head and belly arms and leggs bones and sinews And this life of man what ever it be 't is such a life as implieth Reason and a faculty of understanding and willing or opposing In him was life and that life was the light of men John 1.4 It doth not only enliven this flesh but discourse and choose things at its own pleasure A life that hath light in it 'T is distinct from the Body in its Nature being a Substance Immaterial and not capable of being divided into parts as the Body is for 't is a Spirit not created of matter as the Body was The Body was formed out of the dust of the ground and therefore it can be resolved into its original but the Spirit was Immediately Created by God out of nothing Therefore the Scripture saith Eccl. 12.7 Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it Where the Body is dust in its Composition it shall be dust in its Dissolution There is described the first and last Condition of the Body in regard of its material cause and the Soul is described in the kind of its being 'T is a Spirit or an Immaterial substance its Author God gave it he framed the Body too but not so immediately in ordinary generation And our natural Fathers are distinguished from the Father of our Spirits Heb. 12.9 And by its disposal when the Body returneth to dust the Soul returneth to God that gave it When the material and passive part is separated from that inward and active principle of its motions the Scripture telleth you what becometh of the one and the other The material part is resolved to dust again but the Spirit returneth to God So the Saints resign it Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 2. 'T is distinct in its supports The Body is supported by outward means and the help of the Creature but the Soul is supported without means by the Immediate Hand and Power of God himself The Body is patched up with daily supplies from without As it was made out of the Earth so is its food brought out of the Earth Psa. 104.14 And its clothing too but the Soul needeth not these things 3. 'T is distinct in its operations There are certain operations of the Soul wholly independant on the matter as understanding and willing for they agree to God and Angels who have no Bodies and there is no proper Instrument in the Body by which they should be exercised as sight by the Eye hearing by the Ear nay it understands not only corporeal things which are received by the ministry of the senses but Spiritual things as God and Angels who have no Bodies And it can reflect upon its self therefore it hath operations proper and peculiar to its self So that it doth not depend on the Body 4. 'T is distinct from the Body as to weakness and perfection as to pleasure and pain 1. As to weakness and perfection The Soul perisheth and decayeth not with the Body when the Body droopeth and languisheth the Soul is well and jocund yea better than it was before there are distinct periods of time beyond which 't is impossible to add a Cubit or hairs breadth to ones stature But the Soul is ever growing forward to its perfection And multitude of years though they bring on much weakness yet increase wisdom Job 32.7 Yea the Soul is strongest when weakest dying Christians have manifested the highest excellency under bodily infirmities and when least of the Life of Nature most Glorious expressions
a wedding Garment and he was examined the man was speechless Matth. 22.12 When every one is particularly observed and tryed there is nothing to reply but glorifying God Jude 15. 2ly Satisfaction of the World in the righteousness and justice of Gods proceeding When every person is arraigned and every work is manifest it cleareth Gods Justice in rewarding his own and in punishing the wicked and ungodly 1. It cleareth his justice in rewarding the faithful they undergo the tryal and though they have failings yet for the main their faith is found to praise and honour and Glory at the appearing of Jesus Christ 1 Pet. 1.7 When his people come to be Judged and have been found obedient to his commands Faithful under tryals patient under all sufferings and inconveniencies 'T is a faith that may be owned before men and Angels Christ will confess them before God Men and Angels Rev. 3.5 So in punishing the wicked Josh. 7.19 God is glorifyed by the Creatures conviction and acknowledgement Psal. 51.4 I acknowledge mine iniquity that thou mayst be justified when thou speakest and clear when thou Judgest God is justified when the Creature is rewarded according to his own deservings God overcometh and we are cast in the plea and suit 2. The word signifieth to be made manifest And so importeth that we must all be manifested or laid open before the Judgment seat of Christ our persons must not only appear but our hearts and ways be tryed 'T is said Luke 12.2 There is nothing covered that shall not be revealed nor hid which shall not be made known 'T is brought as a reason against Hypocrisy the innocency of Gods Servants is beclowded for a while and the sin of men lyeth hid for a while but at length all shall be open hypocrisy shall be disclosed and sincerity shall be rewarded So 1 Cor. 3.13 Every mans work shall be manifested All the ways and works of wickedness though acted in never so secret a manner shall be laid open The Scripture telleth us at the Judgment Eccl. 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil The final doom shall repeal all the Judgments of this life and repair them abundantly many things that are varnished with a fair gloss and pretence here shall then be found filthy and abominable and many things disguised with an ill appearance to the World shall be found to be of God approved and allowed by him So 't is said 1 Cor. 4.5 That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart and then shall every man have praise of God When every mans intentions and purposes actions and spring of actions shall be displayed then they that deserve blame shall be discovered and the sincere and upright Justifyed and commended Well then the Scripture shews they shall be made manifest and when made manifest In the general there are two places demonstrate it one is Psal. 50.21 I will reprove thee and set thy sins in order before thine Eyes All the ways and circumstances of sin shall be so represented to the conscience that the sinner shall not be able to deny or excuse evade or forget but ever be vexed with the remembrance of his past folly and ever see his sins before him as if fresh committed The other place is Rev. 12.12 And I saw the dead small and great stand before the Lord and the Books were opened and another Book was opened which is the Book of life and the dead were Judged out of these things which were written in the Books according to their works There are Books and another Book there is the Book of conscience and the Book of Gods remembrance Mal. 3.16 In these Books all things are written which belong to the Government and Judgment of the Rational Creature our good and evil is all upon record our means and mercies and our unthankfulness and unprofitableness under them Jer. 17.1 The sin of Judah is written with a pen of Iron and the point of a Diamond Not only in their consciences but before God Isa. 65.6 Behold it is written before me God doth not forget or pass over but note and remember Now these Books are opened at the last day there is not one Book but Books the Book of Scripture is opened as a rule the Book of Conscience as a witness and the Book of Gods remembrance as the notice or Judges knowing both persons and facts But more particularly how are we manifested 1. By the knowledge of the Judge We may hide our sins from men but not from God from the World and from our selves but Christ shall perfectly discover them and bring them forth into the light and shew themselves to themselves and to the World and all their shifts will not serve the turn God observeth men now and observeth them in order to judgment Psa. 33.13 14 15 16. The Lord looketh from Heaven he beholdeth all the Sons of men from the place of his Habitation he beholdeth all the inhabitants of the Earth he fashioneth their hearts alike he considereth all their thoughts Though God resides in Heaven yet he beholdeth all and every of their actions yea their most secret thoughts He fashioneth their hearts alike Sept. One by one He is the former of their Souls as well as their Bodys and knoweth the Operations of their hearts as well as their outward actions Men think otherwise Ezek. 9.9 They say the Lord hath forsaken the Earth the Lord seeth not When he came to mark the Mourners and to distinguish them from the Sinners Psa. 94.7 They say the Lord shall not see neither shall the God of Jacob regard it These are mens Brutish Atheistical thoughts and so go on and are regardless of the Judgment But then your Judge shall Convince you upon his own knowledge A Judge is not disabled from being a witness The Woman of Samaria said John 4.29 Come and see a man that told me all things that ever I did is not this the Christ Christ knoweth all that men do and is able to produce their lives by tale and number even those passages which were most secret there needeth no proof to our Judge for all is open and naked before him 2. The Good Angels may be produced as witnesses they have an inspection over this lower World are Conversant about us in all our ways and are conscious to our conversasations Psa. 91.11 He shall give his Angels charge over thee they shall keep thee in all thy ways Reverence is pressed upon us in Scripture in this respect Eccl. 5.6 Suffer not thy Mouth to cause thy flesh to sin neither say thou before the Angel it was an errour All the business is what is meant by the Angel There some understand it of the Angel of the covevenant the Lord Jesus Christ who is the Searcher of hearts who will not be mocked who cannot be deceived
things at rights for the great Espousals He that wooeth a Virgin if he went away from her in anger she might well suspect he would never see her again As Bridegrooms use to fetch their Brides so will Christ we should never come at him otherwise his Love will not let him rest satisfied 'till we and he meet again to enjoy one anothers Company certainly he who delighted among the Sons of men before the World was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation who took pleasure to spend his time busily amongst them and to dwell with them in the days of his flesh Joh. 9.45 In short he that had a mind of returning before he went away certainly he will once more leave Heaven for their sakes When he hath done his work there he will return and bring his people along with him to Glory and the full fruition of the Promises He will stay no longer than our affairs do require Joh. 14.3 3. The Affections of his Saints to him which Christ will satisfie There are many that never saw him and yet believed in him and loved him heartily 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of Glory And John 20.29 Because thou hast seen me thou hast believed blessed are they that have not seen me and yet have believed Their Faith is not misplaced they shall find him such a one as was to be believed loved and obeyed Now to gratify their desires Christ will appear and shew himself With these eyes shall I see my Redeemer The Children of God cannot look to Heaven but they remember they have a Saviour to come from thence Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ. Paul speaketh in his own name and in the name of all those like himself And Rev. 22.17 The Spirit and the Bride say Come The Holy Ghost breedeth the desire and the Church answereth the motion Nature saith not Come but Stay still If it might go by voices whether Christ should come or no would carnal men give their votes this way The voice of corrupt nature is Depart Job 22.14 Carnal men are of the mind of the Devil Art thou come to torment us before our time Mat. 8. But the Spirit in the Bride raiseth these desires Now would Christ disappoint these desires which he hath raised in the Hearts of his Children and set them a longing and a looking and a groaning for that which shall never be It cannot be imagined 4. From the Constitution of the Church He hath dispensed gifts and graces there and left Ordinances there and he will come and require an account of things during his absence how we have improved our Talents Mat. 25.31 how things have been managed in his house 1 Tim. 6.14 Keep my Commandments without rebuke till the appearing of the Lord Jesus Christ. Christ is now removed from us retired within the Curtains of the Heavens but he will come again 1 Cor 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha that is cursed till the Lord come 5. From his Promise We have his Word in pawn 'T is an ancient Promise made long ago Jude 15. Behold the Lord cometh and hath been received in all ages by the Lords Messengers Moses and David and Solomon and Daniel and Job and Zechariah and Malachi and revived by Christ at his departure Joh. 14.3 by the Angel Act. 1.11 And the Apostles every where put us in mind of Christs coming Now we may reason thus Fidelis Deus in omnibus in ultimo non deficiet God hath ever stood to his word many intervenient Providences yet Promises still accomplished not one word of God hath failed Every one that hath had experience of God may make that acknowledgment that Joshua did Jos. 23.14 Behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you As unlikely things have come to pass that have been foretold in the Word Were the old Believers deceived that expected his coming in the flesh Surely God never meant to deceive us He will come again If it were not so I would have told you Joh. 14.3 Christs-deed and performance never gave his word the lye 6. His Promise is solemnly confirmed 1. By an outward sign and memorial 2 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew forth the Lords death until he come God knew he had to do with distrustful Creatures therefore left a Monument to keep the promise a-foot in the Church and to revive our hopes Would Christ institute an Ordinance for the solemn remembrance of his appearing if he meant no more to come at us 2. By a Real Pledge his Spirit dwelling in us He is gone to Heaven to prepare Heaven for us and hath left his Spirit with us to prepare us for Heaven He hath left his Spirit in the Church and doth give out frequent Tokens of Love to shew that he doth not forget us Christ and a Believer are not strange There is a constant intercourse between them We are absent from him in the body but there are frequent messages of love We hear from him in the Word Prayer Supper and will he not come again that is so mindful of us at every turn He did not forget us in his exaltation as the Butler forgat Joseph when preferred at Court he did not remember Joseph in Prison Now in his Fathers house he is touched with the feeling of our infirmities and will not alwayes leave us liable to sinning and suffering Surely he that quickeneth us by the influences of his Grace and refresheth us with the tasts of his Love he will come again In short What would our Faith be worth if Christ would not come again Here we have but a slender enjoyment of Christ our full Communion is when he taketh us to himself Secondly I shall now speak of the Tarrying of the Bridegroom While the Bridegroom tarryed What! Is Christ more backward than the Church that goeth forth to meet him They are ready with their Lamps but he delayeth his comeing Answ. 1. Some understand it of our opinion not the reality of the thing Though Christ come alwayes with the soonest yet to us he seemeth to tarry Why Because earnest desires crave a present satisfaction and hope deferred maketh the heart sick Prov. 13.12 and Prov. 10.26 As vinegar to the teeth and smoke to the eyes so is the Sluggard to them that send him Expectation is in it self tedious especially when accompanied with difficulties Certainly being accompanyed with present troubles 't is more tedious The flesh groweth impatient after its own ease and in this sense the Bridegroom is not slack but we are
Offer of it I Answer 'T is true they are by Nature Children of Wrath as all are Ephes. 2.3 and the Gospel telleth us who are the Serpentine Brood of a transgressing Stock but how far God may shew Grace to them we know not But for what they would do afterwards that can make no Argument in this Case For God being a most just and most equal Judge doth not judge his Creature for what is possible and future but only for things that are past and actually committed He punisheth nothing but Sins but things that are not cannot be Sins We crush Serpents for their venomous Nature before they have actually done us any Harm So may God destroy Children but that he doth not alwayes do it plain Experience manifesteth 2. The next Distinction is of those whom Christ shall find dead or alive at his Coming Those that are dead shall be raised out of their Graves and have the Spirit of Life restored to them that they may come to Judgment Those that are alive shall undergo a Change like Death 1 Cor. 15.51 We shall not all sleep but we shall all be changed These Bodies as thus qualified cannot brook the State of the other World Now there will be found both Good and Bad alive at Christ's Coming If all the Faithful were dead before there would be some Time when God would have no Church upon Earth Now 't is foretold in the Scriptures that the Kingdom of Christ which consists in the Church shall endure for ever and that of his Government there shall be no end As no Intermission so no Interruption That therefore it may not be interrupted some Believers there must be even in the very last Times by whom the Kingdom of Christ may be continued in this World and come to joyn with the other Part of Christ's Kingdom that is in the other World Therefore the Apostle telleth us Thess. 4.16 17. The Dead in Christ shall rise first and then we which are alive and remain shall be caught up together with them in the Clouds and meet the Lord in the Air and so for ever be with the Lord. On the other side all the Wicked shall not die for the Man of Sin is to be consumed with the Brightness of his Coming Now how shall the Brightness of his Coming comsume him if he were already abolished with all his Adherents and Followers 3. The third Distinction is of Good and Bad Both sorts shall come to receive their Sentence onely the one come to the judgement of Condemnation the other to the judgement of Absolution Joh. 5.28 29. They which are in the Grave shall hear his voice and shall come forth they that have done good unto the Resurrection of Life and they that have done evil to the Resurrection of Condemnation The Word is clear in this Point That both the Godly and Wicked shall live again that they may receive a full Recompense according to their wayes None of the Godly will be lost but shall all meet in that general Assembly nor shall any of the Wicked shift or shun this day of appearance but both shall at the Call of Christ be brought before his Judgment Seat The godly rejoycing to meet their Redeemer and the wicked forced into the presence of their Judge who could otherwise wish that Hills and Mountains might cover them So Acts 24.15 I believe the Resurrection of the just and unjust not aequabiliter boni For Matth. 5.45 For he maketh his Sun to rise on the evil and on the good and sendeth his rain upon the just and unjust Let us answer some places for the good Joh. 3.18 He that believeth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not judged That is with the Judgment of Condemnation so we render it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.24 He that believeth on him shall not come into condemnation Yet for Absolution they come On the other side some of the Ancients denyed the wicked's entering into Judgement Psal. 1.5 The ungodly shall not stand in judgement the latter clause expounds it nor Sinners in the Congregation of the righteous This is the great Birdle upon the wicked when they are serious They fear more the Resurrection from the Dead than Death it self 4. The next Distinction of men whom Christ shall judge are Believers and Vnbelievers To Believers we reckon all those that lived not only in the clear Sun-shine of the Gospel but those also to whom the Object of Faith was but more obscurely propounded To those that lived before the Flood and after the Flood as well as those that lived in Christs time and after the pouring out of the Spirit Abel and Enoch and Noah are mentioned in the Chronicle and History of Faith Heb. 11. as well as Abraham Isaac and Jacob and Believers of a latter Stamp and Edition And among Unbelievers are reckoned all those that through their own obstinate Incredulity rejected the divine Revelation made to them as well those that neglected the great Salvation spoken by the Lord himself as the World of Vngodly in Noah's time 1 Pet. 3.20 who were disobedient when Noah preached Righteousness to them or laid open the way of Life and Salvation to them Indeed it concerneth most those that have the Gospel clearly preached to them but others are not excused In short this Distinction will bring in several ranks of men 1. Some that have heard of Christ and of the Grace of God dispensed by him These shall be judged by the Gospel tenour and Dispensation which clearly sets forth all men to be Sinners and therefore to have deserved Eternal death and that there is no Name under Heaven whereby men can be saved but by the Name of Jesus Acts 4.12 And the great Question propounded to them is Whether they have believed in Christ yea or no Mark 16.16 They that believe not shall be damned They are condemned upon a double account partly by the Law and partly by the Gospel Partly by the Law because they being under the Wrath and Curse of God would not embrace the Remedy Besides the Sentence of the Law standeth in full force against a man if he cometh not to Christ to get it repealed Joh. 3.18 He that believeth not is condemned already and the Sentence is ratified in the Gospel Joh. 3.36 He that believeth not the Son shall not see Life but the Wrath of God abideth on him To their other Sins they added Unbelief which is an hainous Crime yea the great damning Sin 1 Joh. 5.10 Those that say they Believe are to prove the truth of their Faith by the Power it hath upon their Hearts and Practice Jam. 2.6 7 8. Rev. 20.21 If that hath drawn off their Hearts from worldly Vanities and fleshly Lusts and engaged them to live unto God in the new and heavenly Life 2. All that have heard of Christ have not the Gospel alike clearly made known unto them To some he is preached clearly and purely and without
't is a more blessed thing to give than to receive It cometh nearest the Nature of God So Christ himself went about doing Good and healing all that were oppressed And by Helpfulness to others we do very much resemble Christ. I cannot exclude this since Mercy is mentioned only IV. A Fourth Doubt is this That all cannot express their Love and Self-denyal this way some are so very poor and miserable I Answer 1. All must have that Faith which will work by Love Gal. 5.6 For in Jesus Christ neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love And Self-denyal which some way or other must be expressed Matth. 16.24 Then said Jesus unto his Disciples If any Man will come after me let him deny himself and take up his Cross and follow me By denying the Ease of the Flesh if not the Interests of it to be serviceable in their Place whatsoever it be 2. Though some be so needy themselves that they cannot cloath the Naked or feed the Hungry yet they may visit the Sick resort to such as are in Prison Every one in some kind or other may be the Object of his Neighbours Charity so may every one be either the Instrument or Agent in the doing of it The Rich may stand in need of the Help or Prayers of the Poor and the Poor of the Bounty of the Rich. If we have an Heart to part with all for Christ we have that Faith which will carry away the Price of Gospel-Priviledges All must have such a Value for Christ see such an Excellency in the World to come that they have an Heart and Disposition to part with all rather than quit the Profession of the Gospel or neglect the Duties thereof Matth. 13.44 45. These things premised I come now to observe these Points First That at the General Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works For Christ produceth Works both in the Sentence of Absolution and Condemnation Secondly That Christ hath so ordered his Providence about his Members that some of them are exposed to Necessities and Wants others in a Capacity to relieve them Thirdly That Works of Charity done out of Faith and Love to Christ are of greater weight and consequence than the World usually taketh them to be Other Points may be raised but to these Three all the rest may be reduced 1. That at the general Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works Of the Wicked there is no doubt but that they shall receive according to their Works they stand on their own Bottom their Works deserve Punishment their Doom and Sentence is justified by their Works But for the Godly 't is also true that Life Everlasting shall be awarded Secundum opera non propter Opera Not that this Kingdom is by Right due to us for our Works but the Righteousness of the Sentence is manifested by producing our Works This will appear if we consider 1. The Business Scope or End of the Day of Judgment 2. The Respect of Good Works and how far they are considered First The Business of that Day is not only to glorifie God's free Love and Mercy but also his Holiness rewarding Justice and Truth Then God will not only glorifie the Riches of his Glorious Grace in the Electing of his People out of his Love and Favour to them without any thing considered in them Come ye Blessed of my Father The first Cause of our Salvation is made the Blessing of the Father But also his Remunerating Justice Veracity or Truth This maketh for our purpose now 1. His Holiness The Holy God delighteth in Holiness He will now manifest it in the Sun the Estimation he hath of the Holiness of his People The Veil is taken away Now 't is made matter of Sense 'T is a Delight to him Christ mentions their Graces and Services as things which are pleasing and acceptable to him Psal. 5.4 Thou art not a God that hast pleasure in Wickedness But he hath pleasure in the Holiness of his People The Upright are his Delight and as such will he speak of them and commend them and represent them to the World 2. His Remunerating Justice The Justice of God requireth that there should be different Proceeding with them that differ among themselves that it should be well with them that do well and ill with them that do evil That every Man should reap according to what he hath sown whether he hath sown according to the Flesh or the Spirit and the Fruit of his Doings be given into his Bosom Therefore those whom Christ will receive into Everlasting Life must appear Faithful and Obedient For then Christ will Judge the World in Righteousness Act. 17.31 3. That he may shew his Veracity and Faithfulness The Faithful God will make good his Promises and reward all the Labours and Patience and Faithfulness of his Servants according to his Promises to them If his Promises take notice of Works his Justice will God is not unfaithful or unrighteous to forget your Work and Labour of Love which you have shewed to his Name Heb. 6.10 Secondly The respect of Good Works and how far they are considered 1. They are Perfectional Accomplishments Those that have done them are lovely Objects in his Sight as being conformed to his Nature and Pattern Can we imagine that God should bid the Saints love one another for their Holiness and count them the Excellent Ones of the Earth Psal. 16.3 how poor and despicable soever they be as to their outward Condition and that he himself should not love them the more We that have but a drop of the Divine Nature hate impure Sinners Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.8 And we find a Complacency and Delight in the Good And can we imagine without a manifest Reproach to him that God should be so indifferent to Good and Evil and that the Saints should not be more lovely in his Sight for their Holiness Therefore the more lovely the more endeared Objects to their Redeemer 2. They are Qualifications to make them capable of his Remunerating Justice There is in God a threefold Justice First His strict Justice Secondly His Justice of Bounty or free Beneficâ—nce and Thirdly As Judging according to his Gospel-Law of Promise 1. He may be said to be strictly Just when he rewardeth Man according to his perfect Obedience yet no Obedience though never so perfect can bind him to reward Man or Angel 2. He is Just by way of Bounty when he rewardeth a Man capable of Reward though not in respect of his perfect Righteousness in himself yet because he is some way righteous in respect of others that are unrighteous So 't is said 2 Thess. 1.6 7. 'T is a righteous thing with God to recompense Tribulation to them that trouble his Saints And to
highly exalted him and given him a Name above every Name That at the Name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father His Inauguration into the Throne and Authority over all Things The preaching of the Gospel in his Name together with the success of it Isa. 55.4 5. Behold I have given him for a Witness to the People a Leader and Commander to the People Behold thou shalt call a Nation that thou knewest not and Nations that know not thee shall run unto thee because of the Lord thy God and for the Holy One of Israel for he hath glorified thee His Return at the Day of Judgment with Power and great Glory The Petition must be explained according to the Event of all the Glory that God put upon Christ after his Passion The meaning of the whole is Hitherto I have laid aside my Glory and now lay down my Life sustain me by thine Arm that I may overcome Death and raise me again with Triumph and Honour that I may go into Glory leading Captivity captive and receive the Principality that by the Resurrection publication of the Gospel and last Judgment the Glory of my Divinity may be known and acknowledged But how doth Christ pray Glorify me when he saith elsewhere John 8.5 I seek not my own Glory I Answer Christ speaketh there of himself in the Judgment of his Adversaries who thought him a meer Man and sheweth that he came not as an Impostor to seek himself God would well enough provide for his Glory and Esteem There he disclaimeth all particular privat Aims Affections and Attempts here he sueth out his Right according to his Father's Promise Observe hence 1. Christ saith The Hour is come and then Father glorify me The true Remedy of Tribulation is to look to the succeeding Glory and to counter-ballance future Dangers with present Hopes In this prayer Christ reviveth the Grounds of Confidence One is Father glorify me This was Comfort against the sad Hour and so it must be our course Not to look to things which are seen but to things that are not seen 2 Cor. 4.17 to defeat Sense by Faith When the Mind is in Heaven it is fortified against the Pains which the Body feeleth on Earth Strong Affections give us a kind Dedolency a Man will venture a knock that is in reach of a Crown 1 Tim. 4.8 It is the folly of Christians to let Fancy work altogether upon present Discouragements Faith should be fixed in the contemplation of future Hopes It is a sad Hour but there is Glory in the issue and close 2. Observe again First Christ had his Hour then he saith Glorify me Luke 24. 26. Ought not Christ to suffer and then to enter into his Glory Shame Sorrow and Death is the Road-way to Glory Joy and Life The Captain of our Salvation was thus made perfect Heb. 2.10 and all the Followers of the Lamb are brought in by that Method It is the folly of some that think to be in Heaven before they have done any thing for God's Glory upon Earth You would invert the Method and stated course of Heaven None is crowned except he strive lawfully 2 Tim. 2.5 6. and Vers. 11 12. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him It hath the Seal of a constant Dispensation it is a faithful Saying All the Promises run To him that overcometh We must have Communion with Christ in all Estates Rom. 8.17 If so be that ye suffer with him that ye may be also glorified together It is a necessary Condition We are Heirs if so be that we suffer with him c. We are too delicate we would have our Path strewed with Roses and do not like this Discipline Abel signifies Mourning and Stephen a Crown they were the first Martyrs of either Testament If you want Afflictions you want one of the necessary way-marks to Heaven 3. Glorify me Christ seeketh not the empty things of this World but to be glorified with the Father We want some Spiritual Ambition and are too low and groveling in our Desires and Hopes If you be risen with Christ seek those things that are above where Christ sitteth at the right Hand of God Col. 3.1 It is no Treason to aspire to the Heavenly Kingdom Mat. 6.33 Seek first the Kingdom of God and the Righteousness thereof and to seek a place on Christ's own Throne Neither is it any culpable self-seeking to seek Self in God John 5.44 How can ye believe that receive Honour one of another and seek not the Honour that cometh from God alone Joh. 12.43 They loved the Praise of Men more than the Praise of God Here we may seek our own Honour and Glory without a Crime O behold the liberality and indulgence of Grace God hath set no stint to our Spiritual Desires we may seek not only Grace but Glory 4. Christ himself prayeth to be glorified it noteth the Truth of his Abasement He is the Lord of Glory 1 Cor. 2.8 and had a natural and eternal Right he thought it no robbery to be equal with God and yet Christ himself is now upon his Knees If he had said Let them be glorified that had been much that he would open his Mouth to plead for Sinners But he saith Glorify me or glorify thy Son which is a strange Condescention that he that had the Key of David should now be knocking at the Father's Gate and receive his own Heaven by Gift and Intreaty He might take without robbery Glory as his due yet as our Mediator he is to ask When he took our Nature he brought himself under the Engagement of our Duty 5. Christ asketh what he knew would be given So John 8.50 I seek not my own Glory there is one that seeketh and judgeth The Father was zealous for the Son's Glory there was an Oracle from Heaven to assure him of it John 12.28 Father glorify thy Name Then came there a Voice from Heaven saying I have both glorified it and will glorify it again meaning by strengthning him in the Work of Redemption And yet now again Glorify thy Son that he may glorify thee Obs. Providence doth not take away Prayers We are to ask though our Heavenly Father knoweth we have need of these things and we know God will give them to us John 16.26 27. At that day ye shall ask in my Name I say not unto you that I will pray the Father for you for the Father himself loveth you The meaning is though there be need of my great Instance and I need not tell you I will make Intercession I pass by that now I only tell you of that free Access you have to God and his great Affection to you yet still you must
some live by Manual Labours others by more Noble Employments as Magistrates Ministers who study for Publick Good Manual Labour is not required of all because it is a thing that is not required propter se as simply good and necessary but propter aliud as for Maintenance and Support of Life to ease others and to supply the Uses of Charity Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands the thing that is good that he may have to give to him that needeth When the Ends of Labour cannot otherwise be obtained then Handy-Labour is required All others are to serve their Generation according to the Will of God Acts 13.26 As Instruments of Providence to serve the Common Good to promote the Welfare of their Family Neighbourhood Country Those that spend their whole Life in Eating Drinking Sporting and Sleeping are guilty of brutish Idleness one of Sodom's Sins Ezek. 16.49 Behold this was the Iniquity of thy Sister Sodom Pride Fulness of Bread and abundance of Idleness was in her and in her Daughters And therefore those that are freed from Service and Handy-Labour are not freed from Work and Business If any Man must be allowed to be Idle then one Member must be lost in the Body Politick A Man is born a Member of some Society Family or City and is to seek the good of it he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see in the Body Natural there is no Member but hath its Function and Use whereby it becometh serviceable to the whole All have not the same Office that would make a confusion but all have their Use either as an Eye or as a Hand or as a Tooth So in the Body Politick no Member may be useless they must have one Function or another wherein to imploy themselves otherwise they are unprofitable Burdens of the Earth Again every Man is more or less intrusted with a Gift which he is to exercise and improve for the good of others and at the day of Judgment he is to give up his Accounts as you may learn from the Parable of the Talents Mat. 25. If he hath but one Talent it must not be hidden in a Napkin Well then if every Man hath a Gift for which he is accountable to God he must have a Calling 1 Cor. 7.17 But as God hath distributed to every Man as the Lord hath called every Man so let him walk and chuse his state of Life Besides a Calling is necessary to prevent the Mischiefs of Idleness and those Inconveniences that follow Men not employed Standing Pools are apt to putrify but running Waters are sweetest an idle Man is a Burden to Himself a Prey to Satan a Grief to the Spirit of God a Mischief to others He is a Burden to himself for he knoweth not what to do with his Time in the Morning he says Would God it were Evening and in the Evening would God it were Morning The Mind is like a Mill when it wanteth Corn it grindeth upon it self He is a Prey to Satan the House is emptied swept and garnished And then he goeth and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there Mat. 12.44 45. The Devil findeth them at leisure When David was idle on the Tarras he was tempted to Adultery Birds are seldom taken in their Flight but when they pitch and rest on the Ground He is a Grief to God's Spirit Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his Hands that he may have to give to him that needeth with Vers. 30. And grieve not the Holy Spirit of God Idle Men quench the vigor of their Natural Gifts and lose those Abilities that are bestowed on them He is a Mischief to Others 2 Thess. 3.11 For we hear there are some that walk among you disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all but are busy-bodies They that do nothing will do too much no Work maketh way for ill Work or for Censure and busy inquisition into other Mens Actions and so they prove the Fire-brands of Contention and unneighbourly Quarrels There must be a Calling and a Work to do 3. This Work is given them by God He appointeth to every one his Task and will be glorified by no Works but what are by himself assigned to them in their Station 1. By his Word 2. By his Providence 1. By his Word There is no calling and course of Service good but what is agreeable to the Word of God Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths We must not settle in a sinful course of Life Men may tolerate Evil Callings but God never appointed them As for instance if any Calling and Course of Life be against Piety Temperance Justice it is against the Word Titus 2.12 Teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Against Piety as to be an Idolatrous Priest or to make Shrines for Idols which was Demetrius his Calling in Ephesus and Tertullian in his Book de Idolatria sheweth this was the practice of many Christians to get their Livings by making Statues and Images and other Ornaments to sell to Heathen Idolaters Against Justice as Piâ—â—cy Usury and other oppressive Courses Against Sobriety as such Callings as meerly tend to feed the Luxury Pride and Vanity of Men so Mountebanks Comedians Stage-Players It were endless to instance in all In general the Calling must be good and lawful 2. By his Providence which ruleth in every thing that falleth out even to the least Matters especially hath the Lord a great Hand in Callings and appointing to every one his Estate and Condition of Life In Paradise God set Adam his Work to dress and prune the Trees of the Garden Gen. 2.15 And still he doth not only give Abilities and special Inclinations but also disposeth of the Education of the Parent and the Passages of Mens Lives to bring them to such a Calling Isa. 54.16 Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an Instrument for his Work Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade as the Papists now have a tutelar Saint but they rob God of his Honour he giveth the Faculty and the Blessing Isa. 28.24 to the end His God doth instruct him to discretion and doth teach him c. He giveth the State and appointeth the Work Your particular Estate and Condition of Life doth not come by Chance or by the Care Will and Pleasure of Man but the Ordination of God without whom a Sparrow cannot fall to the Ground In the higher Callings of Ministry and Magistracy there is a greater solemnity But how should a Man glorify God in his Place and Station wherein God hath set him Answ. 1. Be
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
he was Wise Powerful and Good but they were unhappy in their determination of his Worship they sat a brood and proved but Fools They professed themselves to be Wise but became Fools Rom. 1.22 While they intended him Honour they carved to him the greatest contempt whilst they would express him in the Image of the Creatures they dishonoured him Natural Light is but small in it self and Corruption maketh it less They knew nothing of the misery of Man and the Remedy by Christ our Fall in Adam Original Sin and the Work of Redemption were Mysteries to them they could not dream of these things when they were revealed they counted them Foolishness They spoke of Vertue as a moral Perfection of Vice as a stain of Nature but nothing of Righteousness and Sin as relative to the Covenant of God God used the Heathen as Instruments to put Nature to the highest extent How may we pity them that they could go no further and admire God's Mercy to us that we being weaker than they in natural Gifts are yet stronger in Grace that a Boy out of a Catechism should know more than they Their Misery was great in abusing the Light of Nature our Misery will be greater and Damnation double if we abuse the Light of Nature and Grace 2. Above the Jewes whom God acquainted with his Statutes above all other Nations They knew little of the Name of God in comparison of what we know Therefore Moses desires to know God's Name Exod. 3.13 And it is said Judges 13.18 Why askest thou after my Name seeing it is secret The Divine Glory was hidden and under a Vail In those Appearances of Christ little was known in respect of what was known at his Incarnation It is spoken in reference to the present Dispensation Some notice they had of this Mystery God acquainted them with his Name by degrees as Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them God had made himself known by other Names to the Fathers by the Name of God Almighty the Name IEHOVAH that should be an Appellation among his gathered People giving a Being to his People and making good his Promises Afterwards I am the God of Abraham the God of Isaac the God of Jacob as more relating to the Covenant Afterwards Jer. 23.5 6. I will raise up to David a Righteous Branch this is the Name whereby he shall be called THE LORD OVR RIGHTEOVSNESS Then God will be known by his Grace justifying his People and accepting them for Christ's sake But in the New Testament all is open and clear he is called the God and Father of our Lord Jesus Christ Ephes. 1.5 Then God the Father and the Mediator were clearly made known Alas the Jewish Church knew little of the Doctrine of the Trinity the Distinction of the Persons the Quality of the Mediator the Way of Salvation What they knew was obscured and the Doctrine of the Messiah horribly depraved Vse Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place What would be our Condition if we had not the Scriptures among us We should be no better than Salvages in the Wilderness or as the Body without the Soul the Earth without the Sun God might immediately have revealed himself to Man he that made the Heart can instamp it with the Knowledg of his Will But he would state his Doctrine into a setled Course that we might not coin Oracles to our selves or obtrude Fancies on others We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy whereunto ye do well that ye take heed as to a Light that shineth in a dark place 2 Pet. 1.19 He knoweth to what Liberty we incline in preaching Divine Things No more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those divers Ways and Manners wherewith God spake in times past to our Fathers by the Prophets Heb. 1.1 After the closing of a perfect Canon there needed nothing but ordinary Revelation This is sufficient to Salvation if there were no Book else if the World were full of Books and this only were wanting there were no certain way nor Rule to Heaven Here is God's Heart discovered to us and our Hearts to our selves it is a ray of the Face of God in Christ. John 1.18 No Man hath seen God at any time the only begotten Son of God that lay in the Bosom of the Father he hath declared him Satan hath been ever maligning this Light that he might more securely domineer in the World Christ undertook he would declare God's Name to his Brethren and here he hath done it O let it it come with Divine Authority upon your Hearts in all the Precepts Promises Threatnings of it that you may come to a nearer sight of God and your selves 4. Observe The Necessity of a Divine Light before we can understand the Things of God I have manifested thy Name c. 1. There must not only be an outward sure Rule of Doctrine but an inward Light We can have no savory Apprehensions of the Things of God till Christ himself become our Teacher the Son of God must always be the Interpreter of his Father's Will He is the Word that speaketh to the Heart All Men by Nature are ignorant of the Name of God without any saving-Knowledg Ephes. 5.8 Ye were sometimes Darkness not only in the Dark but Darkness it self but now ye are Light in the Lord that is enlightned by his Spirit This is proper to the Elect those who are given to him The Church is Christ's open School the Scriptures our Book the Ministers are the Ushers and Christ is the inward Teacher Some are only taught by the Ministers others are taken aside and taught by Christ himself in private His Publick Lectures are read to all Hearers but the Elect are taught of God John 6.68 Lord to whom shall we go thou hast the Words of Eternal Life Others may hear the Word but they perish in their own blindness and unbelief Some play the Truants in Christ's School they will not hear they pass Judgment on themselves Acts 13.48 As many as were ordained to Eternal Life believed The whole City was met to hear but none believe but the Elect and the Apostle doth not say As many as believed were ordained to Eternal Life but as many as were ordained believed It is not given to all Matth. 13.11 It is given to you to know the Mysteries of the Kingdom of Heaven but to them it is not given All the Difference is in the Will of God so that the Scholars in this kind are the Called according to his Purpose Christ's teaching is of no larger extent than his Father's Election Some School-masters besides their common Care do teach such Children a-part as they love most they take them and point with the Finger So doth Christ manifest himself to those that are
given him out of the World by the inward Work of his Grace Moral Suasion is common to all but he taketh some aside and worketh on their Hearts 2. For the manner of this Teaching it is accompanied with Force and Power There is always an Operation that goeth along with this teaching John 6.44 45. No Man can come to me except the Father that hath sent me draw him It is written in the Prophets they shall be all taught of God There is Teaching and Drawing The Inspiration and the Impression go together He is an incomparable Teacher he giveth the Lesson and an Heart to learn it with Information he reformeth and with the Knowledg of our Duty he giveth a Will and Power to do it He teacheth the Promise so as to make us believe it the Commandment so as to make us obey it The Soul is God's Eccho Psal. 27.8 When thou sayest Seek ye my Face my Heart said unto thee Thy Face Lord will I seek He reformeth by his Light and exciteth by the Power of his Grace In short it is a powerful Teaching joined with an inward Working His Scholars are sure of Proficiency for he hath their Hearts in his Hands and can move them according to his own Pleasure There is not only an Illumination of the Mind but a Bowing of the Will Corrupt Nature in Man is strong enough to resist any thing of Man as he is Man 3. The necessity of this inward Light without it the Word will not work Many bear outwardly that are never the better John 6.44 No Man can come to me except the Father which hath sent me draw him There must be an inward Light an inward Operation on the Soul or the Word is without Effect the Heart must be opened as well as the Scriptures As all the Multitude that thronged on Christ did not touch him as the diseased Woman did who touched the Hem of his Garment Who touched me saith Christ knowing that virtue had gone out of him Mark 5.30 Many may come to an Ordinance but virtue passeth out to few The outward Minister can but speak to the Ear it is Christ works Grace in the Heart unless the Holy Ghost come down and open the Mouths of Preachers to speak and the Hearts of People to hear all is to no purpose Vse Well then Every time you come to the opening of the Scriptures look for this inward Light to shine into your Hearts that you may have a saving Knowledg of God in Christ. Remember you come to hear that Doctrine which Christ hath brought down from the Bosom of the Father and he must bring it into your Bosoms There are two sorts of Hearers 1. Some are careless that come hither but scarce hear the Minister their Bodies are in the Sanctuary but their Spirits are in the Corners of the Earth Their coming is made fruitless by the wandring of their Hearts they have experience of the Power of Satan not of Christ The Devil presenteth to their Fancy such Objects as carry their Spirits from God and his Work Ezek. 33.31 They come unto thee as the People cometh and they sit before thee as my People and they hear thy Words but they will not do them for with their Mouth they shew much Love but their Heart goeth after their Covetousness Carcases without a Spirit are but Carrion Clothes stuffed with Straw that were a mocking So is a Body present at hearing the Word without a Soul What is the difference between an absent Body and a wandring Spirit God knocketh at the Heart but there is none within to hear him 2. Some hear the Minister but do not wait for the Illumination of Christ which sometimes God grants to us in the hearing of the Word Acts 11.15 As I began to speak the Holy Ghost fell on them this is to draw us to Attention Acts 16.14 Whose Heart the Lord opened that she attended to those things that were spoken by Paul When God disposeth us to hear his Word attentively he approacheth to us in Mercy SERMON VIII JOHN XVII 6 I have manifested thy Name unto the Men which thou gavest me out of the World thine they were and thou gavest them me and they have kept thy Word II. THE next Argument is what the Father had done in and about Believers he disposed them into the Hands of Christ Thine they were and thou gavest them me Where is First His Interest in Believers Secondly His Act about Believers First His Interest in Believers Thine they were How is this to be understood Divers have framed divers Sences thine by Creation thine by Election thine by Sanctification The Father being first in Order of the Persons all Original Works are proper to him So Creation is ascribed to him so the Lord saith Ezek. 18.4 All Souls are mine all created by him But this sence is not so proper to this place because those for whom Christ prayed not might plead this Interest so Satan is God's the Wicked and all Creatures are God's By Election thine by free Election mine by special Donation 1 Pet. 2.9 Ye are a chosen Generation a peculiar People the first and highest Act of Grace is ascribed to him they are his chosen and peculiar Ones These were eternally his and by the continuation of the same purpose of Grace they are always his This is proper to this place only Sanctification may be included which is as it were an Actual Election As by Original Election the Heirs of Salvation are distinguished from others in God's Purpose and Counsel so by Actual Election they are visibly distinguished and set apart from others So thine they were by an excitement of thy Spirit and Grace stirred up to follow me and chuse me in this special way of Service Sanctification is also ascribed to the Father John 6.44 No Man can come unto me except the Father that hath sent me draw him and Jude 1. To them that are sanctified by God the Father The first Effect of Saving-Grace is ascribed to him as the first rise of Grace is from his Love I prefer the middle Sence and do only take in the latter as the Effect Thine they were they were chosen by the Purposes of thy Grace and called which is the Effect of that Grace passing upon their Hearts From hence 1. Observe That Christ pleadeth Interest as an Argument in Prayer It is meet when we come to pray to God that we can say We are his This way would Christ endear his own Disciples to the Father's Respect and Grace Psal. 119.44 I am thine save me The great Work of Christians should be to discern their Interest that they may come to God with some confidence Though you cannot say I am thine with respect to the purposes of his Grace yet at least you should say I am thine in your own Dedication and Choice Si nostra tueri non vultis tamen vestra defendetis Many a trembling Christian dareth not say He is mine but
unless thou bless me There is an obstinate purpose Job 13.15 Tho he stay me yet will I trust in him So they will have Christ whatever it cost them Phil. 3.8 9. I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ And be found in him not having mine own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Faith may be shaken but it will not lose its hold as a Tree-groweth tho it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart not only to acknowledg the Truth of it but to chuse and accept it as our Direction with all chearfulness and accordingly make out after the Hopes of Christianity resolving not to be discouraged whatever entertainment we meet with from God and the World Secondly There is a receiving Christ with the whole Heart Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart This Answer were enough if it were simple and genuine But because we prophane and prostitute these words to every slight Matter the Deceit is not so easily discovered We are wont to say of every Trifle I love such a thing with all my Heart I will do it with all my Heart Whereas these words are of a sacred sound and importance and did not we adulterate them so often as we do but keep them consecrate to God to whom alone they are proper the very pronouncing of them would awaken Conscience we could not give such an Answer but Conscience would give us the lie Let us then enquire into the Thing and see a little into the nature of the Thing for there is no trust in the Expression What this believing in Christ with all the Heart or receiving Christ with all the Heart doth imply I Answer 1. It implieth that your whole and sole dependance must be intirely carried out to him God will have no Rivals in the trust and confidence of the Creature A King in his Progress that takes up an Inn will have it wholly to himself much less will he have any to share with him in his own Bed-Chamber So here you must trust Christ alone with your Welfare We believe with our whole Heart when we have such a perswasion of his Sufficiency that we durst venture all in his Hands in matter of Remission of Sin we mind no confidence but in his Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heart that doth not secretly run out to other Props and Confidences Truth and Sincerity in Believing is there intended not in Obedience Faith is a simple single trust in God's Mercy the Heart is very deceitful Christ beareth the Name but the Confidence is secretly built on our own Merits as those Women in Isaiah Isa. 4.1 We will eat our own Bread and wear our own Apparel only let us be called by thy Name People will say they trust in Christ alone and yet secretly rest on their own Innocency and good Meanings But most sensibly this perverseness of Trust is discovered in Matters of Providence those that put half their Trust in Christ and half in the World do not believe with their whole Hearts They pretend they can trust Christ for Pardon Grace and Glory and yet cannot trust him for a morsel of Bread they find no difficulty in believing in Christ for Salvation and Remission of Sins and yet cannot believe that he will give them daily Bread What should be the Reason Heaven and Pardon of Sins are greater Mercies and if Conscience were opened we should see the difficulty to obtain them to be greater There are more natural Prejudices but bodily Wants are more pressing to a Conscience not sufficiently convinced And here Faith is presently to be exercised with Difficulties In Matters of Grace Men are more slight and inconsiderate and content themselves with some general cold Perswasions and therefore do not believe with their whole Hearts Alas temporal Salvation is more easy Can you look for Heaven who cannot trust him for a Crust of Bread Do you know what it is to venture your Souls in Christ's Hands notwithstanding Sins notwithstanding Death and yet soon despond in time of Danger and when outward Means of Preservation fail 2. To receive Christ with the whole Heart is to receive him as an Allsufficient Saviour when every Faculty seeketh contentment in Christ. We ought not only to acknowledg him to be the true Mediator but to chuse and receive him for our Allsufficient Portion Worldly Men look to Christ as fit for their Consciences but look to the World as an Object for their Affections Now Christ should not only pacify the Conscience but satisfy the Heart We should come to him not only as a Physician to heal our Wounds but as a Husband to satisfy and content our Love as a meet Object for our Affections The whole Soul is to clasp about him He is not only good in a way of Profit but amiable in a way of Excellency therefore the whole Heart is to be given him The things of the World are good but for one thing Food is good to satisfy the Appetite yet we must have Cloaths to warm the Back But Christ is good for all things he is not only the Physician of the Soul but the Beloved Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee since there is none so fit to match and wed their Affections 3. To receive him with the whole Heart is to make after him with the earnest Motions and lively Affections of the Soul as Desire and Delight Carnal Men have a naked imaginary Perswasion but no lively Affections to Christ unless it be for a very small while They never felt the bitterness of Sin and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience differeth much from literal Assent Carnal Men have a literal Assent and a speculative Delight in Contemplation but not such labour and travel of Soul to get an Interest in Christ. Swimming is for Life and Death it is not a Work proper for him that standeth on firm Land but for those that are ready to be swallowed up of the Waves Nor have they such Delight a Stomach always full knoweth not the sweetness of Bread Christ relisheth only with troubled Consciences Vse of the whole Well then you see that there is required to Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg and Receiving 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg There is a Knowledg before Faith in Faith and after Faith Before Faith a Man must know what he believes or else he cannot believe See Scriptures John
have no Discharge But now Christ's Ascension gives a further degree of Assurance Christ is not only taken out of Prison but taken up to God with Glory and Honour God hath taken up our Surety to himself and rewarded him Christ hath perfectly done his Work or else he had never been taken out of the Grave much less taken up to God God is well pleased with him he hath not only a Discharge but a Reward Christ is said not only to ascend but to be received into Glory 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active and a passive Word the one noteth the Power of his Godhead the other noteth the Grant of the Father Christ took upon him the Quality of our Surety and he must pay every Farthing e're he can go to his Father It is a sufficient Pledg John 16.10 Of Righteousness because I go to the Father and ye see me no more thus there was an everlasting Righteousness established he was never to see God's Face more if he had not perfectly done his Work Gen. 43.5 Ye shall not see my Face except your Brother be with you He is God's Favourite 2. It is a Pledg of our Ascension John 3.13 No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man that is in Heaven Ascendit solus sed non totus Head and Members must be together our Head being there before the Members must follow after Christ speaketh as if he were not content with his own Heaven without us Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Christ took our Flesh to Heaven and left his Spirit which is an Earnest of our Glory 2 Cor. 5.5 He hath given unto us the Earnest of the Spirit God never taketh any thing from his Children but he sendeth them a better thing in the room of it 3. We have an Intercessor at God's Right-hand a Favourite in the Court of Heaven 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the righteous as when Offenders have a Favourite in Court We need a Mediator in Heaven he is gone to disanul all Satan's Accusation The sacrificing part is done and ended and his Intercession now taketh place We have these two great Advantages in Prayer Christ is our Advocate and the Spirit our Notary Vse 1. Information 1. It informeth us of the Priviledges of God's Children When a Child of God dieth he doth but go to his Father Christ and we have the same Relation John 20.17 I ascend unto my Father and your Father to my God and your God He is no more in the World but still he is he doth not say I am no more but I am no more in the World they do not leave Life but the World As Christ was the Son of God by Nature they are the Sons of God by Grace and when they die they go to their Heavenly Father to a sweet Rest to the Bosom of God The same Entertainment Christ had we shall have a joyful Entertainment a sweet Welcome when we come to Heaven and the conduct of Angels thither Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom God will take us as it were by the Hand with a Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Joy of thy Lord Mat. 25.21 2. It informeth us That all that Christ did was for a Believer's Use and Comfort if he cometh into the World it is to merit if he ascendeth into Heaven it is to apply He descended from Heaven for the Redemption of Man after that Work is accomplished he ascendeth thither again to bestow it on us and at the last Day he will come again and fetch his Bride as when all things are ready the Heir cometh in Person to fetch the Bride into his Father's House Going coming staying still Christ is ours he was born for us he lived for us he rose again and ascended for us it is for our good that he went away whatever he did in his Abasement and Exaltation it was for our good 3. It informeth us that the greatest Comforts may be supplied Christ's Corporal Presence by the Presence of the Spirit 2 Cor. 1.5 That as our Sufferings in Christ Jesus have abounded so our Consolation also hath abounded through Christ They should lose nothing by his Departure John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever He would not leave them Orphans We cannot be made unhappy by the want of any outward Comfort we have the more of God the less we have of these outward Helps If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit certainly lesser Supports of Life will be recompensed Vse 2. Exhortation 1. To all sorts of Persons to get an Interest in Christ and to clear it up to their Souls How sweet would it be if when we are no more to be in this World we could say Holy Father I come to thee We all affect this Let my latter end be like his as Baalam spake At oportuit sic vixisse An evidence of this is if you ascend with Christ Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Head and Heart ought to be together your Head is in Heaven if your Heart be there too you are Members of his Mystical Body How shall a Man know that he is ascended with Christ 1. If the things of the World seem small as when we are in a high Place Men seem as Ants worldly Glory will appear to be small and worldly Profits small But when we are upon Earth heavenly things seem small as Stars appear but as Spangles 2. If you behave your selves to him as to a glorified Person Do you serve him John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be if any Man serve me him will my Father honour Carnal Men crucify him again 3. If you keep your selves unspotted from the World James 1.26 No unclean thing shall enter into Heaven The World is a defiâ—ing thing that Filth that cleaveth to our Fingers in telling of Money is an Emblem of the Filthiness of the World A Man that looketh to be like Christ in Glory certainly would not defile himself in the World If a Prince marry a mean Woman would he endure to see her live like a Scullion Christ hath marryed our Nature A Man that loveth the World and would always live here is like a Scullion that lyeth among the Pots would you your selves hug Nastiness and embrace the Dunghil 2. To press God's Children to be holy and heavenly in
their Minds to wean their Affections from the World We should be where Christ is Phil. 3.20 Our Conversation is in Heaven whence we look for the Saviour the Lord Jesus Christ Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sits at the Right-hand of God Who would not desire to be in Heaven now Christ is there As the Loadstone draws Iron to it let us be present in Heaven as Christ is present on the Earth by the Spirit Though our Bodies are tied with the Fetters of the Flesh yet let our Souls ascend let our Minds be there our Wishes our Desires there by these means we walk in Heaven before our time A Stone though it breaks to pieces by the fall will move to its Center though we naturally abhor Death we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center than we to Christ. Vse 3. Comfort We have Christ for us in the Heavens Heb. 4.14 Seeing therefore that we have a great High-Priest that is passed into the Heavens Jesus the Son of God We have Christ always for us in Heaven he hath a part of his Office to perform there his Absence doth not hinder us from having a Right to him or a Spiritual Possession of him He is ours and he hath his Residence in Heaven and hath Power to open it to us and give us entrance His high Honour doth not hinder him from the Discharge of his Office to do us good he is at God's Right-hand and yet a Minister of the Sanctuary Christ hath a Ministry and part of his Service to perform in Heaven he is our faithful Agent Heb. 8.1 2. We have such an High-Priest who is set on the Right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary For all his Glory Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of holy Things he taketh care of all holy things which we present to God and to convey holy and spiritual Things to us Christ is not stately many forget their poor Friends when advanced Christ regardeth his poor Church as much as ever The Butler when he was advanced forgot Joseph but he remembreth us he disdaineth not to look after every poor Christian Heb. 4.15 We have not an High-Priest which cannot be touched with the feeling of our Infirmities His Heart is not changed by his Honour but he is in a greater Capacity to do us good Having such a Friend in Heaven we need not fear a Foe upon Earth Heaven is open for us Heb. 10.19 20. Having boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the Vail that is to say his Flesh. Vse 4. Direction in the Sacrament If we have any thing to do with Christ we know where to seek him Blessed are they that believe and have not seen John 20.19 Those that are far from Court never saw the King God hath removed Christ out of sight that we might behold him by Faith Let us look for him in the Sacrament not for his bodily Presence how can he be there bodily when he is received into Glory but for his Spiritual Presence the Influences of his Grace and a Derivation of Vertue from his Person II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension I am no more in the World but these are in the World Let us see the Reason why he will be no more with us Now the Reasons why Christ would withdraw his bodily Presence from us are these 1. That he might try the World and yet in a way suitable to his glorious Estate Christ when he came to try the Jews he came in Disguise not as the Son of God in Majesty and Glory John 1.11 He came unto his own and his own received him not Still to try Men's Obedience there must be some Vail If he should be present in the World in a glorious way becoming his Majesty and Empire there would be no Trial and therefore in a manner he still cometh in Disguise his Glory is vailed under the Ministry of Men and carried on in a spiritual manner If he should appear in Glory and Power Sinners durst not quack and so the Wickedness of Man would not be discovered nor would the Faith of his People be exercised with such Praise and Honour if he were personally and gloriously present This is the Commendation and Praise of Christianity that they can walk by Faith when they cannot walk by sight 2 Cor. 5.7 We walk by Faith not by Sight They see not Christ because he is absent in Body yet they believe in him and love him and send their Hearts after him So 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him nâ—t yet believing ye rejoice with joy unspeakable and full of Glory Faith is Eagle-eyed and can look above the Clouds The absence of Christ did not prejudice their Comfort and Hope Faith contenteth it self with an intellectual Sight and Certainty This is a trial of Christians when they can believe in Christ and rejoice in Christ as if they did see him with their bodily Eyes and hear him with their bodily Ears Ibi figunt desiderium quo nequeunt inferre conspectum saith Leo They fasten their Hearts upon him tho they cannot fasten their Eyes Faith is sight enough Thus would Christ try the World but yet as I said in a way suitable to his glorious Estate If he should still have continued his Body among us in that state of weakness wherein he conversed in the World his holy Body would still be subject to abuse and the injuries and scorn of wicked Men which would not agree with his Glorification and therefore after his Resurrection he only shewed his Body to some few chosen Witnesses and so departed into Heaven that it might be no more seen till he cometh to the last Judgment with Glory and Power So Christ himself saith Mat. 23.39 Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord that is till ye be compelled to say so tho now ye are angry at the Children that welcomed me in this manner Mat. 26.64 Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Never till then after I am taken down from the Cross and buried 2. That way might be made for his Spiritual Presence Some Presence of Christ there must be for our Comfort and Safety I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will come unto you John 14.18 That Christ is still spiritually present with the Church is clear by those Promises to the Apostles and to Believers To the Apostles and their Successors Matth. 28.20 I am with you always
Nay the People of God may have a spice of Carnal Envy and be guilty of some unkindness if not hatred to their Godly Brethren Job was deeply censured by his Godly Friends and Paul by his own Hearers 1 Cor. 4.10 We are Fools for Christ's sake that is in their account Tho there be not in them that desperate hatred against the Power of Godliness yet there is offence too often taken and carried on with too great heat and animosity Some Godly Men are too favourable to their own Interests 4. When there is a secret rising of Heart against the purity and strictness of others Natural Malignity beginneth to Work you had need suppress it betimes exulcerated Lusts will grow more tumultuous One godly Man may reprove another that is less godly reprove his Conscience by his Life they cannot look upon them without shame Let it be an Holy Emulation not a Carnal Envy 5. In opposing those that are godly we had need be tender Take care what thou dost for this Man is a Roman Acts 22.26 A Man that medleth with any that profess Religion in strictness had need go upon sure grounds Mat. 18.6 Whoso shall offend one of these little Ones which believe in me it were better for him that a Milstone were hanged about his Neck and he were drowned in the depth of the Sea Men that know the danger will not easily kick against the Pricks At least do not join with the Opposite eat and drink with the Drunken and smite your fellow Servants for the Lord of that Servant shall come and cut him asunder and appoint him his portion with the Hypocrites Mat. 24.49 50 51. When you cry up a Confederacy with wicked Men to prosecute your private Differences with more advantage there is much of the hatred of Godliness in it 6. If you be glad when you find any blemish whereby to eclipse the lustre and glory of their Innocency there is a secret Hatred You should be affected with the Scandal brought upon the Common Cause Phil. 3.18 For many walk of whom I have told you often and now tell you even weeping that they are the Enemies of the Cross of Christ not real Christians but Professors only The Chams of the World laugh to see a Noah drunk It is a sign you hate them because they are Holy when you are glad of any blemish wherewith to stain them especially when the Miscarriages of a few are cast upon all 7. To be at a great distance from this take heed of the hatred of any Man We should love all Men with the love of Good-will tho our delight should be in the Excellent Ones of the Earth the Saints of God There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.7 Add to Brotherly-kindness Charity Live in Enmity and Malice with none tho you take just offence at their Sins as Lot's Righteous Soul was vexed from day to day 2 Pet. 2.8 For that Righteous Man dwelling among them in seeing and hearing vexed his Righteous Soul from day to day with their unlawful Deeds It troubled him to see them They are an abomination by way of caution for our selves and just abhorrence of their Impurities but we must not hate them with a mischievous hatred odio inimicitiae Vse 3. Advice to the People of God 1. Be not amazed at it if you meet with trouble and opposition from Wicked Men even for Goodness-sake 1 John 3.13 Marvel not my Brethren if the World hate you So it hath ever been and so it will be We are surprised and perplexed at it as Men use to be at something that is strange The Wonder is on the other side if there be any remission of this Enmity it were a shrewd suspicion that we were of their stamp or complied too much with their Humors and did symbolize with them in carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets 2. To walk holily and watchfully so to live that their Religion may be their only Crime and to keep up the repute of Godliness that they may not be hated as Evil-Doers but as Saints 1 Pet. 4.15 Let none of you suffer as a Murderer or as a Thief or as an Evil-Doer or as a Busy-Body in other Mens Matters It is a sad thing to be a Martyr to Passion Interest vain Glory and private Conceits and Opinions to suffer for your own Shame The World doth but watch for such an Advantage their Conscience telleth them you do not deserve their Hatred and therefore they seek other Pretences Do not suffer for Pride indiscreet Zeal and unnecessary Intermedling It is the Glory of the Christian Religion always to have Holy Martyrs and Infamous Persecutors that they should have nothing against them but in the Matters of their God 3. Let not this discourage you tâ—â— Power of Godliness as it is a provoking so it is a daunting thing the Wicked hate you and fear you Mark 6.20 Herod feared John knowing that he was a Just Man and an Holy and observed him and when he heard him he did many things and heard him gladly He feared him not only as a zealous Preacher but as a strict Man A Man would think that John had more cause to fear Herod And God will respect it it is his Quarrel tho you have the management of it you have good Company Christ suffereth with you 1 Pet. 4.13 Rejoice in as much as ye are Partakers of Christ's Sufferings You do not only suffer for him but with him in such a case ye are not only look'd upon as His but Him they cannot hate you as much as they do Christ you are the World 's Eye-sore but God's Delight you have glorious Assistance glorious Hopes The Spirit of God and of Glory resteth upon you 1 Pet. 4.14 4. Walk wisely towards them that are without Col. 4.5 How is that Not to swerve from the course of a Godly Life or neglect our Service to God or to cool and slack in our Zeal for his Glory or to conform our selves to any of their wicked Practices but to forbear to provoke them without cause to live peaceably with all Men as much as is possible Rom. 12.18 To overcome Evil with Good Vers. 21. This was that which Christ hath prescribed Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you 3. Point A Christian should live in the World as one that is not of the World There is not a total separation from the Men of the World Live in the World he doth here is his Corporal Presence and Conversation but not his Heart And live in the World he must here is his Station and Place of Service 1 Cor. 5.10 Yet not altogether with the Fornicators of this World or with the Covetous or Extortioners or with Idolaters for then
Signs and Wonders were not ordained for the Stage and Scene to cause admiration and pastime for every wanton Spectator Again I observe that generally these Miracles were Actions of Relief and Succour not meerly of Pomp and Glory and tended to deliver from the Miseries of Soul and Body as Blindness Sickness and Devils I remember but two of Christ's Miracles that were destructive blasting the Fig-tree and drowning the Herd of Swine in other Miracles he was exercised in curing the Sick raising the Dead casting out Satan c. Object 1. Ay but we have none now Answ. It is not necessary because the same Doctrine and Rule is continued to us without change That which is extraordinary must be proved by extraordinary Means Miracles wrought where there is no necessity are liable to suspicion When Christ's Doctrine was new and the Calling and Function that he exercised in the Church new then were Miracles wrought to confirm them The Lord's manner hath always been when he erects any new Worship and Service to give testimony to it from Heaven as Trees newly set need watering which afterwards we discontinue Upon the delivery of any new Law or Truth to the World natural and ordinary means of Conviction are wanting None now pretendeth to be an extraordinary Messenger from God the Doctrine is ordinary and the Call ordinary and why should we expect extraordinary Confirmation the Old sufficeth And by the consent and experience of many Ages and its own Reasonableness Christianity hath gotten a just Title to humane Belief and there we must submit John 20.30 31. And many other Signs truly did Jesus in the presence of his Disciples which are not written in this Book But these were written that ye might believe that Jesus is the Christ the Son of God God hath given us the Report and Record of the old Miracles which is enough to beget Faith in them that have a mind to believe rather than wrangle We think it had been better if God had continued this sensible Confirmation but we must not give Laws to Heaven Because we have so much Light and other Inducements of Faith God will govern us by Wisdom and not by Power It is true Men are less apprehensive of his Wisdom than of the sensible effects of his Power but because we have otherwise Confirmation sufficient now doth God try us whether we will turn Atheists and Antiscripturists and upon light suspicion misbelieve Object 2. How shall we know that those Miracles were done since we saw them not we have but Fame and Report which oftentimes is no Friend to Truth Answ. We have the Report of Men that lived in that Age who were only fit Witnesses in this Case and were Persons of singular Holiness and Credit and they were those that sealed it with their Blood and therefore their Report is of as great Authority and Certainty as if we had seen them our selves And besides the Report is ancient constant not contradicted by the vigilant Adversaries of that Age with them which would be a madness if they were false and counterfeit since they might so easily enquire into the Truth of the Report Foreign Histories testify that such things were done tho they seek to deprave the Actions as if done by the Power of Satan And hitherto the Church hath maintained the Truth of them against all Opposers But of this hereafter Vse To press us to reverence the Word of God since God hath owned it by Miracles and sealed up Instruction as the Expression is Job 33.16 that is ratified it by extraordinary Dispensations The Apostle proveth that the Despisers of the Gospel will have a sorer Judgment than the Despisers of the Law Heb. 2.2 3 4. For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just Recompence of Reward How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will The Transgressors of the Law tho they did not see God giving it upon the Mount were punished and so will the Disregarders of the Gospel tho they did not see the Miracles It is better to believe than to make trial there are no Atheists and Antiscripturists in Hell they feel the Truth of what they would not fear Nay when God hath owned it if you neglect it or receive it carelesly or do not study it tho you do not openly oppose or secretly question the Authority of it if you neglect it God will deal severely with you The Miracles were then wrought and the Doctrine needeth not often Confirmation Thirdly The Accomplishment of Prophecies Threatnings Promises as if God had made the Word a Rule of proceeding and the whole Government of the World were managed in a conformity to the Scriptures for his whole Providence is but a Comment upon it 1. Prophecies How have they always been accomplished as set down in the Word Isa. 41.23 Shew the things that are to come hereafter that we may know that ye are Gods A Man may foretel things that depend on Natural Causes as Snow Rain Heat Cold Eclipses but things meerly contingent depending upon the Free Grace of God or Free Will of Man are foretold in the Word as the Rejection of the Jews and the Calling of the Gentiles are clearly spoken of and clearly accomplished The Scripture is not only an Authentick Register of what is past but an infallible Prognostication of what is to come nothing good or bad befel but that which was foretold 2. So for Threatnings God governeth the World by this Rule Threatnings have been accomplished Hosea 7.12 I will chastise them as their Congregation hath heard A Man might have the History of the Jews from Time to Time out of the Threatnings of Moses and prophetical Predictions and extract the Life of Christ out of the Writings of the Prophets Object But Threatnings many Times are not accomplished Answ. The Prerogative of Free-Grace many times doth interpose and God worketh extra ordinem God hath reserved this Liberty to himself he is not bound tho we are It is for his Honour that it should be so as all humane Laws allow the chief Magistrate a liberty of Pardoning There is difference between Laws and Decrees the Threatnings are the Sanction of the Law 3. Then for Promises We never waited upon God and put forth Hope according to a Promise but it was made good to a tittle Joshua 23.14 Behold this day I am going the way of all the Earth and ye know in all your Hearts and in all your Souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof He was about to die and therefore
Blood the Stomach the Meat the Liver imparts Blood to the Veins and the Stomach sends the Food abroad into its proper Vessels and Channels So God's Children impart their spiritual or temporal Gifts as the Body needeth When a Famine was but prophesied the Disciples thought of sending relief according to their ability to the Brethren of Judea Acts 11.29 It is never right but when there is this forwardness to distribute and communicate according to the Necessities of the Body II. Why Christ valueth it so much as to make it his only Request for Believers in the present State I answer We can never be happy till we have a share in this Union 1. Because God hath instituted the Mystical Union to be a means to convey all Grace to us Grace to us here and Glory hereafter we receive all from God in it and by it Christ without us doth not save us but Christ in us Christ without us is a perfect Saviour but not to you the Appropriation is by Union Generally we think we shall be saved by a Christ without us He came down from Heaven took our Nature died for Sinners ascended up into Heaven again there he maketh Intercession all this is without us Do not say there is a Saviour in Heaven is there one in thy Heart Col. 1.27 Christ in you the Hope of Glory He doth not say Christ in Heaven the Hope of Glory though that is a Fountain of Comfort but Christ in you 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption Whatsoever is imputed or imparted Light Life Grace Glory it is still in him Still look to Christ within you It were a merry World to carnal Men to be saved by a Christ without them Christ without establisheth the Merit but Christ within maketh Application 2 Cor. 13.5 Know ye not your own selves how that Christ is in you except ye be Reprobates Unless first or last he be in you though disallowed for the present he will be of no advantage to you You have nothing to shew till you feel Christ within you All the Acts of his Mediation must be acted over again in the Heart His Birth he must be born and formed in us Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you His Death Rom. 6.4 Therefore we are buried with him by Baptism into Death His Resurrection Col. 3.1 If ye then be risen with Christ seek those Things that are above His Ascension Eph. 2.6 And hath raised us up together and made us sit together in heavenly Places in Christ Jesus His Intercession Rom. 8.26 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered The Acts without us do us no good unless we have the Copy of them in our own Hearts 2. It is the Ground of that Exchange that is between Christ and us we communicate to him our Nature our Sins and Troubles and Christ communicateth to us his Nature and Merits and Priviledges What hath Christ from thee thy Nature thy Sins thy Punishments thy Wrath thy Curse thy Shame and thou hast his Titles his Nature his Spirit his Priviledges All this Interchange between us and Christ is by virtue of Union All Interestsly in common between Christ and the Church he taketh our Nature and is made Flesh and we are made Partakers of the Divine Nature 2 Pet. 1.4 He is made the Son of Man we the Sons of God He had a Mother on Earth we a Father in Heaven He is made Sin we Righteousness 2 Cor. 5.21 Who hath made him to be Sin for us that we might be made the Righteousness of God in him He was made a Curse that we might have the Blessing of Abraham Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written Cursed is every one that hangeth on a Tree That the Blessing of Abraham might come on the Gentiles through Jesus Christ. Thus he imparteth his Priviledges to us and assumeth our Miseries to himself he hath a share in all our Sorrows and we have a share in his Triumphs he is afflicted in our Afflictions as we ascend in his Ascension Eph. 2.6 He hath raised us up together and made us sit together in heavenly Places in Christ Jesus We live by his Life Gal. 2.20 I live yet not I but Christ liveth in me c. And we are glorified by his Glory He suffereth with us in Heaven and we reign with him on Earth He suffereth with us non per Passionem sed Compassionem not that glorified Christ feeleth any Grief in Heaven but his Bowels yearn to an afflicted Member as if he himself were in our stead and we are sat down with him in heavenly Places because our Head is there and hath seized upon Heaven in our Right It is a notable Expression Col. 1.24 Who now rejoice in my Sufferings for you and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church Christ and the Church are considered as one Person whose Afflictions are determined by Providence thus much the Head must suffer thus much the Members Christ suffered his share and we ours in our turn In short Christ suffereth no more in the Body that he carried to Heaven but in his Body that he left upon Earth every Blow that lighteth on a Member lighteth on his Heart Acts 9.6 Saul Saul why persecutest thou me Christ was in Heaven at that time how could he say why persecutest thou me did he climb up into Heaven and war upon Christ in the midst of his Glory No Saul persecuted the Christians and them Christ calleth me his mystical Body As in a Throng if some Body treadeth upon your Foot the Tongue crieth out You have hurt me the Tongue is in safety but it is in the same Body with the Foot and so their Good and Bad are common For though Christ's Person be above abuse he still suffereth in his Members and he that persecuteth the Church persecuteth Jesus Christ. 3. If once interessed in the mystical Union then they are safe preserved in Jesus Christ Jude 1. Sanctified by God the Father and preserved in Jesus Christ. Verse 24. Now unto him that is able to keep you from falling c. The Union is indissoluble that is a Cabinet where God's Jewels are kept safe If a Member could be lost Christ's Body could be maimed As the Union between the two Natures could not be dissolved it was the Body of Christ in the Grave there was a Separation between his humane Body and humane Soul yet both still remained united to the Divine Nature so this Union cannot be dissolved You may
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
of the Condition of Christians in the World we are like him in Afflictions by that means we hold forth the Life of Christ 2 Cor. 4.10 Always bearing about in the Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our mortal Flesh. 2. Against Weaknesses and Infirmities of the Flesh those Saints that have now so many Infirmities shall be made like Christ and crowned with Perfection There is nothing less than Grace at the beginning it is as a grain of Mustard-seed a little Leaven But it groweth still as a Child groweth in favour more and more and as the Light increaseth to the perfect Day This should comfort us against all our Weaknesses and Infirmities Psal. 17.15 As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness Vse 2. It informeth us 1. That our Condition in Christ is in this regard better than our Condition would have been if Adam had stood in Innocency Adam could only convey to us what he had received but Christ is a better Root we have in Christ what-ever we lost in Adam the first Root and more more than we lost Christ being God-Man must needs have the Image of God in greater Perfection now we are not renewed to the Image of the First Adam but of the Second Oh the depth of the Divine Mercy and Wisdom that hath made our Fall to be a Means of our Preferment 2. It informeth us what we may look for even for what Christ is in Glory we have a glimps of it in his Transfiguration in his giving the Law Let our Thoughts be more explicite about this Matter Vse 3. It is an Engagement to Holiness We expect to be as Christ is therefore let us not carry ourselves sordidly like Swine wallowing in the Mire 1 John 3.3 And he that hath this Hope in him purifieth himself even as he is pure We expect a Sinless State not a Turkish Paradise That Body that is made an Instrument of Whoredom and Drunkenness shall it be like Christ's Glorious Body Those Affections that shall be ravished with the Enjoyment of God shall they be prostituted to the World And that Mind which is made for the sight of God serve only to make provision for the Flesh shall it be filled with Chaff and Vanity 3. Observe That Glory is the Fruit of Vnion as well as Grace The Spiritual Union is begun here but it is accomplished in the next Life Here we are crucified quickned ascend and sit down with Christ in Heavenly Places Ephes. 2.5 6. Even when we were dead in Sins hath he quickned together with Christ and hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Col. 1.27 Christ in you the Hope of Glory Christ in us will not leave till he bringeth us to Heaven In this Life we cannot come to him the State of Mortality is a State of Absence therefore Christ will come to us but with an intent to bring us to himself that we may be where he is Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory He cometh to us where we are that at length we may be where he is It is the Lord's Method to bring us from Death to Life from Misery to Happiness by degrees thousands of Years cannot make up that which was lost in an Hour till the Resurrection all is not perfected we do not fully discern the Fruits of our Union with Christ. Vse 1. To help us to conceive of the Mystery of Union Some Men fancy that as soon as we are united to Christ we are actually glorified in this Life It is true Christ is equally united to them upon Earth as to them in Heaven He that reigneth with the Church-Triumphant fighteth with the Church-Militant but there is a difference in the degree of Influence and Dispensation In the Blessings that he conferreth upon them he respects their different Condition and poureth out of his own Fulness as they are able to bear The Reason of this different Influence is because they are conveyed to us voluntarily not by necessity Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure He gives more or less Comfort Grace Joy as he pleaseth his Grace floweth into his Members not by a necessity of Nature but according to his own Pleasure Give him leave to handle his Mystical Body as he handled his Natural Body His Natural Body grew by degrees and the capacity of his Humane Soul was inlarged by degrees else how could he increase in Wisdom as well as Stature Luke 2.40 There was a perfect Union between the Divine and Humane Nature at first yet the Divine Nature manifested it self by degrees not in such a latitude in Childhood as in grown Age. So tho there is a perfect Union between Christ and the Soul at first Conversion yet the Influence of Grace and Comfort is given out according to the measure of our Capacity All Believers upon Earth are united to Christ yet all have not a like degree of Manifestation and Influence As all the Members of the Body are united to the same Head and animated by the same Soul yet all the Members grow according to the measure of a part we cannot expect a Finger should be as big as an Arm So all that are united to Christ receive Influences according to their Capacities those that are glorified Glorious Influences those that are Militant Influences proper to their State Vse 2. It serveth to quicken those that are united to Christ to look for greater Things than they do yet enjoy John 1.50 Thou shalt see greater Things than these another manner of Union and Communion with God through Christ. There is a mighty difference between our Communion with God here and there The Saints in Heaven have Union with God by Sight as the Saints on Earth by Faith 2 Cor. 5.7 For we walk by Faith not by Sight and Faith cannot go so high as Feeling and Fruition Now we are unfit for converse with God because of our Blindness and Darkness as Men of weak Parts are not fit company for the strong But then our Faculties are more enlarged Grace regulates the Faculty but it doth not alter and change the Faculty God's Communications are more full and free and we are more receptive Here we have dark Souls and weak Bodies the old Bottles would break if filled with the new Wine of Glory At Christ's Transfiguration the Disciples were astonished and fell on their Faces Mat. 17.6 But in Heaven the sight of Christ's Glory will be ravishing no terror Here we are amazed at the sight of an Angel But there is a perfect suitableness between us and God and therefore a more perfect Union and Communion God more delighteth in the Saints as having more of his
the chief Object and Center of our Rest Otherwise we are troubled with divers Cares Fears and Desires Thus Grace worketh upon us But the distance lieth not only on our part but God's Before God and the Creature can be brought together Justice must be satisfied Christ came to restore us to our Primitive Condition 2 Cor. 5.19 God was in Christ reconciling the World unto himself The Merit of Christ bringeth God to us and the Spirit of Christ bringeth us to God It is as necessary Christ should be united to us as we to God 5. Our Happiness in God is compleated by degrees In this Life the Foundation is laid we are reconciled to him upon Earth But the compleat fruition we have in Heaven there we are fully made perfect in one Here there is weakness in our Reconciliation we do not cleave to him without distraction there are many goings a whoring and wandring from God after our return to him And here on God's part our Punishment is continued in part God helpeth us by Means at second and third Hand We need many Creatures and cannot be happy without them we need Light Meat Cloaths House Our Life is patched up by Supplies from the Creature But there God is all and in all 1 Cor. 15.28 We find in God whatever is necessary for us without Means and outward Helps There God is all and in all he is our House Cloaths Meat Ordinances We have all immediately from God and in all all are made perfect in one We cannot possess any Thing in the World except we encroach upon one anothers Happiness Worldly Things cannot be divided without lessening and we take that from others which we possess our selves Envy sheweth the narrowness of our Comforts But there the Happiness of one is no hindrance to another all are gratified and none miserable As the Sun is a common Privilege none have less because others have more All possess God as their Happiness without Want and Jealousy Vse If to be drawn into Unity and Oneness with God be our Happiness and Perfection then take heed of two Things 1. Of Sin which divides God from you 2. Of doting upon the Creatures which withdraweth you from God 1. Of Sin which maketh God stand at a distance from you Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you As long as Sin remaineth in full Power there cannot be any Union at all What Communion hath Light with Darkness And the more it is allowed the more it hindreth the Perfection of the Union What is the Reason we do not fully grow up to be one with God in this Life that our Communion with him is so small Sin is in the way the less Holy you are the less you have of this Happiness such unspeakable Joys lively Influences of Grace and immediate Supplies from Heaven In bitter Afflictions we have most Communion with God many times that is nothing so evil as Sin as Afflictions abound so do our Comforts 2. Of doting upon the Creatures which withdraweth your Heart from God The more the Heart is withdrawn from God the more miserable Let the Object be never so pleasing it is an Act of Spiritual Whoredom Sin is Poyson Creatures are not Bread Isa. 55.2 Why do you spend your Mony upon that which is not Bread and your Labour for that which satisfieth not It cannot yield any solid Contentment to the Soul These things are short uncertain things beneath the Dignity of the Soul there is a Restlesness within our selves and Envy towards others they are not enough for us and them too Not for us if enough for the Heart not for the Conscience If God do but arm our own Thoughts against us as usually he doth when the Affections are satisfied with the World he will shew you that the whole Soul is not satisfied therefore he awakeneth Conscience As Children catch at Butterflies the gawdy Wings melt away in their Fingers and there remaineth nothing but an ugly Worm Desertion is occasioned by nothing so much as Carnal Complacency Many times the Object of our Desires is blasted but if not God awakeneth Conscience and all the World will not allay one Pang You may understand this Oneness with respect to our Fellow-Members and so you may understand it jointly of the compleatness of the whole Mystical Body or singly of the strength of that brotherly Affection each Member hath to another There is a double Imperfection for the present in the Church every Member is not gathered and those that are gathered are not come to their perfect growth So that let them be perfect in one is that the whole Body may attain to the integrity of Parts and Degrees First Let us take it Collectively that they may all be gathered together into a perfect Body and no Joints lacking Observe That all the Saints of all Places and all Ages make but one perfect Body In this sense the glorified Saints are not perfect without us Heb. 11.40 God having promised some better thing for us that they without us should not be made perfect It is no derogation for Christ is not perfect without us The Church is called the Fulness of him that filleth all in all Ephes. 1.23 They are as to their Persons perfect free from Sin and Misery made perfect in Holiness and Glory but not as to their Church-Relation So Ephes. 4.13 Till we all come to the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Stature of the Fulness of Christ. All the Body must be made up that Christ Mystical may be compleat Now there are some Joints lacking all the Elect are not gathered Vse 1. See the Honour that is put upon the Saints The Saints on Earth and the Saints in Heaven make but one Family Ephes. 3.15 Of whom the whole Family in Heaven and Earth is named In a great House there are many Rooms and Lodgings some Above some Below but they make but one House So of Saints some are Militant some Triumphant and yet all make but one Assembly and Congregation Heb. 12.23 We are come to the General Assembly and Church of the First-Born which are written in Heaven we upon Earth are come to them Our Christ is the same we are acted by the same Spirit governed by the same Head and shall be conducted to the same Glory As in the State of Grace some are before us in Christ so some are in Heaven before us their Faces once as black as yours We have the same Ground to expect Heaven only they are already entred Vse 2. It is a ground of Hope we shall all meet together in one Assembly Psal. 1. 5. The Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous Now the Saints are scattered up and down where they may be most useful then all shall be gathered together
How shall they believe in him of whom they have not heard We must know what Christ is before we can trust him with our Souls Would a Woman accept of a Man when she knows not what he is nor from whence he came Can the Soul rest it self with Christ and venture its Salvation upon him till it knows what he is 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day Faith is an advâ—sed Act it is a Child of Light Presumption is but a blind Adventure an Act that is done hand over-head without Advice and Care but Faith certainly presupposeth Knowledg The blind Man speaks Reason in this when Christ asked him Dost thou believe on the Son of God John 9.35 He answered Vers. 36. Who is he Lord that I may believe on him And then for Love No Knowledg no Love an unknown Object never affects us Love proceeds from Sight those that have a sight of the Excellencies of God by the Light of the Spirit accompanying the Word they love the Lord. And then where there is no Love there is no Knowledg 1 John 4.8 He that loveth not knoweth not God for God is Love And then for Worship and Obedience that is also the Fruit of Knowledg that Worship which is performed to the unknown God is never right As those Fruits that grow out of the Sun are crabbed and sowr so all such Acts of Worship as proceed not from Light and Knowledg are not right and genuine There cannot be a greater Preservative from Sin than Knowledg 3 Epist. John 11. He that doth Evil hath not seen God Certainly he that makes a trade and course of Sin was never acquainted with God 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the Truth is not in him And there can be no enjoiment of God without Knowledg neither in a way of Grace nor in a way of Comfort Not in a way of Grace there can be no Grace without Knowledg if we be renewed and changed it is by Knowledg Col. 3.10 And have put on the New Man which is renewed in Knowledg after the Image of him that created him If we be strengthned in Affliction and enabled for the Duties of every Condition it is by Knowledg Phil. 4.12 I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need All Communications of Grace are conveyed by Light Nor can there be any enjoiment of God in a way of Comfort without Light and Knowledg Fears are in the dark till we have a distinct Knowledg of the Nature and Tenor of the Covenant we are full of Fears and Doubts which vanish as a Mist before the Sun when Knowledg is wrought 2. Proposition There is no Knowledg of the True God without the Knowledg of Christ as Mediator For two Reasons 1. Because God will accept no Honour from the Creature but in and through Jesus Christ. John 5.23 That all Men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father that hath sent him God hath revealed himself in Christ and you make God an Idol if you think of him otherwise 2. Because God out of Christ is not comfortable but terrible The fallen Creature cannot converse with God without a Mediator As Waters which are salt in the Sea strained through the Earth are sweet in Rivers So are the Attributes of God in and through Christ sweet and comfortable to the Soul for we cannot draw nigh to God without a Screen Vse To press us to get Knowledg The more Knowledg the more a Man the more Ignorant the more Brutish Psal. 49.20 Man that is in Honour and void of Vnderstanding is like the Beasts that perish And again as Knowledg doth distinguish you from Beasts so the Knowledg of God doth distinguish you from other Men to know God is your excellency above other Men. Jer. 9.23 24. Let not the wise Man glory in his Wisdom neither let the mighty Man glory in his Might let not the rich Man glory in his Riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord c. As if he had said If you will needs glory it is not who is most Wealthy nor most Mighty nor most Wise but who hath the greatest Knowledg of God in Christ. Above all know God in Christ that is most comfortable Horribile est de Deo extra Christum cogitare It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with this is a Speculation fit for Angels 1 Pet. 1.12 Which things the Angels desire to look into Eph. 3.10 To the intent that now unto the Principalities and Powers in Heavenly Places might be known by the Church the manifold Wisdom of God And therefore much more should it be the study of Saints But do not rest in a naked Contemplation there is a Form of Knowledg Rom. 2.20 as well as a Form of Godliness 2 Tim. 3.5 which is nothing else but an Artificial Speculation a naked Model of Truth in the Brain which aâ— the Winter-Sun shines but warms not But what is true Knowledg How shall we discover it I Answer 1. It must be a serious prudent Knowledg c. See on Ver. 8. I now come to speak to the Illustration of this Qualification of Saving-Knowledg It is illustrated I. By its Opposite the affected and obstinate Ignorance of the World The World hath not known thee II. By its efficient and exemplary Cause But I have known thee I. The first Illustration is from the Opposite Ignorance and Obstinacy of the World The World hath not known thee Why is this alledged I Answer Partly to shew the Reason why they should be otherwise dealt withal than the blind World As if he had said By thy righteous and wise Constitution thou hast appointed different Recompences to Men of different States but now They have known thee but the World hath not known thee Partly in commend their acknowledgment of Christ the World neither knowing nor believing yea rather hating and persecuting thee In the Original there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho so that neither hindred by Fears nor Snares the Rulers and great Men were against the acknowledging of Christ the Multitude blind and obstinate yet the Disciples knew him and owned him as the Messiah or one sent of God 1. Observe That it is exceeding praise-worthy to own Christ when others disown him and reject him to own him in the midst of the World's blindness and madness against 〈◊〉 Now he is publickly received among the Nations it is no great matter to own his now as those
and all that is his if she will accept him for an Husband So Jesus Christ the Son of God the Heir of all Things sendeth Messengers to treat and deal with us about a Spiritual Marriage to tell us how he loved us gave his Life for us established an Everlasting Righteousness whereby we may be accepted with God and that he is ready to bestow it upon us if we will receive and honour and obey him as Lord and Husband which if we do then we are interested in this great Privilege Yea Lord I give up my self Body and Soul to thee and I take thee for Lord and Husband For these are the Terms Hos. 3.3 Thou shalt not be for another Man so will I also be for thee You will think this is easy because you do not understand what it is to receive Christ. Alas Christ stretcheth forth his Hands to many that never take him by the Hand again Isa. 65.2 I have spread out my Hands all the day to a rebellious People which walketh in a way that is not good after their own Thoughts He inviteth clucketh spreads his Wings but to no purpose till he puts his Fingers upon the Handles of the Lock Cant. 5.4 My Beloved put in his Hand by the hole of the Door and my Bowels were moved for him Herein he differeth from ordinary Suitors that he doth not only woo and invite but draw by the secret and prevailing Power of his Spirit he must inlarge the Heart and open the Hand or else we shall not receive him Why what is there in this Receiving a Renouncing of all others Thou shalt not be for another Christ findeth us intangled with a former Love of the World addicted to Carnal Pleasures in Covenant with Death and Hell this must be renounced for God is jealous and cannot endure a Rival it is Spiritual Adultery to have any thought of other Lovers As when the Ark was brought into the House Dagon was thrown to the Ground Christ will be entertained alone you must not only renounce your former Loves but hate them In ordinary Marriages if a Woman loved one and afterwards marry another Man it is enough that she withdraw her former Love tho she be not an Enemy to him whom before she loved In some Covenants if you come off from such a side it is enough But here is a League Offensive and Defensive when we receive Christ as our Captain his Enemies must be our Enemies if as dear as a right Hand or a right Eye it must be cut off and plucked out And again Christ himself is to be received not his Gifts and Benefits you must not come to him as to a Physician to give ease to the Conscience but as an Husband not marry the Estate but the Man otherwise you do not take what God offereth He hath given us his Son and all things with him Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all How will he not with him also freely give us all things The Father doth not offer the Portion meerly but his Daughter and the Portion with his Daughter as you cannot have Life without the Son so you cannot have the Son without Life and you must receive him gladly Marriage importeth not a forced but a free Consent you do not receive Christ as a Land receiveth a Conqueror for Prince and King against their Will but as a Woman her Husband as being convinced her state will be much bettered by him So doth the Soul receive Christ as knowing in whom we believe and what we enjoy by him Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Neither Angels in Heaven nor any Creatures upon Earth are so lovely and fit for the Soul's Love and Trust. You cannot live without him If a Woman can live without an Husband she doth well if she marrieth not saith the Apostle 1 Cor. 7.8 but you cannot you are undone for ever if you have him not And you must receive him sincerely to obey him and serve him as Lord and Husband and not be ashamed to own him Act 2.41 Then they that gladly received his Word were baptized and the same day there were added unto them about three thousand Souls When Articles are agreed and sealed and the Marriage compleated a Woman is content to go into her Husband's House and leave her Kindred and Fathers House So must you profess Christ openly and then live in constant Communion with him This is to receive Christ and is this easy Can all this be done till God inlarge the Heart O my Lord I am willing to receive thee do thou open and inlarge my Heart so to do Again it is expressed by apprehending Christ. Phil. 3.12 If that I may apprehend that for which also I am apprehended of Christ Jesus by taking hold of him leaning upon him Psal. 22.8 He trusted in the Lord or rolled himself upon the Lord by running for Refuge Heb. 6.18 Who have fled for refuge to lay hold upon the Hope set before them as Joab laid hold on the Horns of the Altar or the Man that casually killed another ran to the City of Refuge by a being found in him as in an Ark when the Flood came upon the World All which Expressions imply a sense of Danger This Effect of Faith is sensible in a time of Trouble Bodily or Spiritual as things are more sensible one time than another Horses draw the Coach but down the Hill apace The Strength of an Anchor is seen in a Storm the Courage of a Souldier in a Fight The Child runneth and claspeth about the Mother when any thing affrighteth it Sometimes it is expressed by coming to Christ and coming to God by him Heb. 7.25 Wherefore he is able to save unto the uttermost all those that come to God by him By chusing Christ as Mediator owning him and consenting to God's Eternal Decrees that he is alone a sufficient Mediator This was represented by laying Hand on the Head of the Sacrifice Lev. 1.4 He that is he that brought the Sacrifice shall put his Hand upon the Head of the Burnt-Offering and it shall be accepted for him to make an Atonement for him q. d. This is me I deserve to die but here is my Sacrifice All Prayers were to be made in or towards the Temple 1 Kings 8. Deut. 12.13 14. Take heed that thou offer not thy Burnt-Offerings in every place that thou seest But in the place which the Lord shall chuse in one of thy Tribes there thou shalt offer thy Burnt-Offerings and there thou shalt do all that I command thee Daniel his Windows being open towards Jerusalem he kneeled upon his Knees three times a day and prayed and gave thanks to God Dan. 6.10 he would not omit that Circumstance In all our Addresses to God we must make use of Christ. Sometimes it is expressed by committing our selves to him
2 Tim. 1.12 For I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day It is an advised Act it is fit the Soul should be in safe Hands We are sensible that as long as this Life lasts we are subject to many Trials and Changes therefore we put our Souls into Christ's Hands in a confidence of his Alsufficiency It is a knowing Trust. Vse 1. To press us to mind this great Privilege Christ in us This should be our chief Care We cannot mortify Sin till we be in Christ He is our Sanctification We can have no security against God's Wrath till then Acts 4.12 Neither is there Salvation in any other for there is none other Name under Heaven given among Men whereby we must be saved Whatever shifts they made against the Flood it would not serve nothing but the Ark could save them Make this the Business of your Lives wait upon the Word and other Ordinances with this Aim improve Providences to this end to draw you the nearer to God by Christ. Let this be the constant breathing of your Souls Yea doubtless and I count all things but loss for the excellency of the Knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ. Phil. 3.8 Measure all the Business and Employment of your Lives by this A tender Mother that nurseth her Child she hath other Work to do but still she remembreth her Child when she awaketh she thinketh of her Child when she is abroad when employed in the Affairs of her Family her Mind is on her Child God is pleased to resemble his Love to us by this So a true Christian faith My Work is to get into Christ. When he is about Business of the World he still remembreth that this is his great Care and it must be minded every Day When he riseth when he goeth to sleep this should run in his Mind This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Work John 6.29 This is the Work of God that ye believe on him whom he hath sent All other Business is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his by-work that he may get or lose it Make more room for Christ in the Soul Vse 2. Examination 1. Is Christ in you who liveth there and worketh Christ or Satan These two divide the World between them the strong Man and the stronger than he The Heart of Man is not a waste Christ ruleth in the Church and the Devil in the World And yet all that are in the Church are not in Christ. John 15.2 Every Branch in me that beareth not Fruit he taketh away They that are where Christ is in Honour will make a general Profession The Devil hath a great Party in the Church Therefore who is in you Christ or Satan Satan is in all Carnal Men their Hearts are his Forge or Workhouse Ephes. 2.2 According to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience 2 Cor. 4.4 The God of this World hath blinded the Minds of them which believe not He blindeth them and hardneth them and leadeth them captive by their own Lusts. Consider there is no Neutrality We are under Christ or the Devil The Devil is a Spirit he possesseth Men when they do not feel him He is called the Prince of the Power of the Air and infected Air is drawn in without pain and we get a Disease before we feel it and die of a Pestilent Air. Were you never changed Conversion is a Dispossession The Devil is in all the Children of Disobedience Did you ever consent to chuse Christ for your Mediator and Lord and King When you refuse Christ offered the Devil is most ready to entertain you and to enter into you and possess you the more securely There is a Tradition upon your Refusal God giveth you then up to Satan to be blinded and hardned Therefore consider this observe your Course Some are Satan's Slaves they that walk in the ways of their own Hearts and according to the Lusts of the World John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do Satan's Mark and Brand is upon them that live in Malice and Envy against God and good Men Satan was a Murderer from the beginning in filthiness and uncleanness he is an unclean Spirit in railing swearing cursing whose Tongues are set on Fire of Hell tempting seducing lying Satan is a Liar and a Tempter enticing to drink and gaming Again Is Christ in you A great deal of Bran will remain if we use too course a Bolter Doth Christ dwell in your Hearts You will know it by the Effects of his Presence 1. Doth Christ fill the Heart So great a Guest is enough the Believer desireth no more to his Peace of Conscience Joy and compleat Blessedness There is a full acquiescency of the Soul in Christ he desireth above all things to enjoy him There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.6 Godliness with contentment is great Gain There is nothing in Heaven or Earth that can fill the hungry Soul of Man but Jesus Christ. He that hath his Heart full of Christ all things seem base and vile to him a little portion of the World serveth his turn They are cheap things to Jesus Christ after which the World runs a whoring 1 Sam. 19.30 And Mephibosheth said Nay let him take all forasmuch as my Lord the King is come again in peace unto his House Mephibosheth is contented to see the King's Face in Peace They have the Pearl of great Price there is little room for other things Christ filleth every corner of the Heart Phil. 4.12 13. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengthneth me 2. He ruleth and acteth and swayeth all these He doth not dwell as a Stranger or Guest in another Man's House or as an Inmate but as a Lord in his Possession therefore he still directeth counselleth quickneth destroyeth the Kingdom of Satan reneweth us more and more dwelleth in us as the King of Glory Where the Spirit of the Lord is there is Liberty Light Joy Strength Peace 2. What Entertainment do you give him The more Faith is inlarged the more room hath Christ in thy Heart With great chearfulness should you receive him not always frowning he looketh for Reverence not constant Mourning Do not grieve him by Sin by such things by which the Wrath of God cometh upon the Children of Disobedience If an earthly King lie but a Night in a House what care is there taken that nothing be offensive to him but that all things be neat clean and sweet How much more ought
you to be careful to get and keep your Hearts clean to perform service acceptably to him to be in the exercise of Faith Love and other Graces that you may entertain as you ought your Heavenly King who comes to take up his continual abode and residence in your Hearts FINIS A TABLE of the principal Matters contained in this PART A. ABasement of Christ the truth of it Page 11 Aboad of Christ in us the fruit of it Page 333 Account all must be called to an Account Page 55 Actions all Actions and Employments have their Temptations Page 215 Afflictions why they befal God's People Page 132 God loves his People in Affliction Page 344 God is a Father to them in Afflictions Page 6 How to carry our selves in Afflictions towards God as a Father Page 7 Ambassadors Ministers Christ's Ambassadors and why Page 280 Angels entertain Christ at his Ascension Page 127 Anointed who were anointed Page 44 What Christ 's anointing implys Page 44 To what Christ was anointed Page 45 Antiscripturists have no true Holiness Page 237 Iudgments of God on them Page 254 Apostles and ordinary Ministers how they differ and wherein they agree Page 271 Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuted Page 306 Ascension of Christ what it includes Page 61 The History of it Page 121 The Time of it Page 121 The place from whence and to whence Page 121 The manner of it Page 122 Christ ascended as a Conqueror Page 122 Angels entertain Christ at his Ascension Page 122 Christ's welcome of the Father at his Ascension Page 123 The Reasons of it Page 123 The Fruits and Benefits of it Page 124 A Token of his Satisfaction Page 124 A Pledg of our Ascension Page 124 Comfort to Believers from hence Page 126 How shall a Man know he is ascended with Christ. Page 125 Authority of Christ as Mediator Page 267 B. BElievers their Felicity and Dignity Page 108 Comfort to Believers Page 295 Believing vid. Faith Believing in Christ what it is Page 296 Difference between believing Christ and believing in Christ. Page 296 Difference between believing in Christ and believing in God Page 296 Which is most difficult to believe in Christ for temporal or for spiritual things Page 172 Blessing Christ blessed his Disciples before his Ascension Page 122 Blessing and praising God how they differ Page 49 139 Body all the Saints make but one Body Page 335 And shall at last be all gathered together into one Body Page 336 C. CAll to the Ministry the necessity of it Page 274 Extraordinary what it is Page 271 Not to be expected now Page 271 Ordinary inward what Page 272 Outward what Page 272 The necessity of it Page 272 What Call the first Reformers had Page 277 What is to be done where no Call can be had Page 278 How to make out our Calling to the People Page 276 Calling civil the necessity of it Page 53 What Callings are unlawful Page 54 God hath a hand in appointing Mens Callings Page 54 Every Man to keep in his Calling Page 276 How a Man should glorify God in his Calling Page 54 Every Calling hath its Snare Page 215 Care of Christ over his People Page 171 The fruit and success of it Page 173 Carelessness whether God hates most the careless Person or the openly vitious Page 229 Caution to be used in the World and why Page 135 Censure the whole Body not to be censured for the Miscarriages of some Page 180 Certainty of the Salvation of the Elect Page 78 And of their future Hopes Page 350 Charge what was the Charge God gave Christ concerning the Elect. Page 77 The ground of this Charge vid. Covenant of Redemption Page 77 Christ hath a Charge of his People Page 134 Christ is loyal faithful tender of his Charge Page 171 Children of God their Priviledg Page 125 Believers Children of Christ's Family Page 74 157 Christ what the Word signifies vid. Anointed Page 42 True God Page 17 A distinct Person from the Father Page 40 Sent by the Father vid. sent That he came out from God what it signifies Page 98 Made known to the Church by degrees Page 259 The Holiness of his Life Page 288 Tender of his Servants and Truth Page 18 Is ready to take notice of the good in his People Page 96 Speaks good of his People to the Father Page 80 Tho they have many Failings vid. Gentleness of Christ. Page 80 All that he hath is for his Peoples good and Comfort Page 125 Christ in us what is not to be understood by it Page 387 What is to be understood by it Page 389 How he is said to be in Believers vid. Union Page 311 Christ is in us as God is in Christ. Page 330 What must we do that Christ may be in us Page 332 Arguments to press us to look after this Priviledg Page 331 How we may know whether Christ be in us Page 333 Christian Doctrine the certainty of it Page 89 A Gift of God Page 90 Church visible in it always some Mixture Page 179 The use of wicked Men in the visible Church Page 179 316. Claim false Claims to God and Christ disproved Page 108 Comfort the loss of the greatest Comforts may be supplied Page 125 Commensurableness of the Acts of the three Persons in the Trinity Page 110 Of the distinct propriety of the three Persons in Believers Page 110 Reasons of it Page 110 Committing the Soul to Christ what it is Page 79 159 When we should do it especially Page 79 How we should do it Page ibid. We should commit our Bodies to Christ. Page 80 Communion with Father Son and Holy Ghost Page 310 Communion with God constant and habitual or solemn and special Page 358 Difference between Communion with God here and in Heaven Page 326 Communion between Saints on Earth and Saints in Heaven what it is Page 336 Company Christ takes delight in his Peoples Company Page 355 Reasons of it Page 356 Condition every Condition of Life hath its Snares Page 214 Confidence in God to be used in Prayer Page 4 Confirmation of Ministers the Magistrates Right Page 274 Conformity to Christ wherein it consists Page 324 Conscience what keeps it quiet without Christ. Page 297 Consubstantiation of the Lutherans disproved Page 127 Contentment none in the World for the Heart of Man Page 334 Continuance of God's People in the World in a time of Danger consistent with the Wisdom and Goodness of God Page 210 We should be willing to continue in the World as long as God hath Work for us to do vid. Desire of Death Page 211 Why God's People are not continued but taken out of the World in time of danger Page 211 Conversation worldly vid. wordly Conviction of the World of the truth of Christianity the fruit of the Mystical Vnion Page 320 A great Blessing Page 311 318 What the Spirit convinceth the lost World of viz. Sin Righteousness and Iudgment Page 312 313. The fruit and
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
Christ we partake of the influence and fruit of his Merit and Purchace and the benefit is made ours and so our old man is said to be crucified with him The Merit of his Passion beginneth then to take place so that every good Christian can say I am crucified with Christ Gal. 2.20 our old man beginneth then to receive its deaths wounds so that we are not the â—ame men we were before being made partakers of the fruit of Christs Death II. The Fruit of it or what the Spirit is to do that is intimated in the next Clause That the body of sin might be destroyed Here 1. What is meant by the body of sin 2. In what sense it is said to be destroyed 1. What is meant by the body of sin Answ. By the body of sin is meant the whole stock and mass of corruption which is called a body of sin 1. Because it is composed of many sinful passions and disorders as the body is of divers members Col. 2.11 In putting off the body of the sins of the flesh And again Col. 3.5 Mortifie your members upon the earth It is not meant of the natural but sinful body for it follows Fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 2. Because they are executed by the body Rom. 6.12 Let not sin reign in your mortal bodies And Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Sin is gotten within us by the Soul but it hath taken possession of the body the gate of the senses let it in and other powers of the body are as ready to let it out 2. In what sense it is said to be destroyed The Duty is ours but the Grace is from God it is done on Gods part by the Spirit but it is our duty Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Both Agents carry it on to such a degree in this life as it may not reign in us On Gods part there needeth no more Merit to get sin destroyed but that of Christ nor a greater power than that of the Spirit to subdue it and by degrees the work is accomplished its reiging power is taken away by converting Grace it s very Being is abolished by his final perfecting Grace The same Spirit that begun it at first ceaseth not to work till it be wholly abolished in us On our part we must yield up our selves to be renewed by him and obey his sanctifying motions till our cure be perfectly wrought Observe here 1. It is the whole body of sin must be quitted and put off not actions only but lusts 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. Not some parts only and branches but all sin As the body compasseth about and incloseth the Soul so doth the body of sin inclose us The corrupt mass is made up of many sins it is an impure body that hath many members now all these must be mortified 2. It must be carried on to such a degree that sin may lye a dying We must not cease to oppose sin till it be destroyed not only scratch the face of it but seek to root it out Christians are said to destroy sin four ways 1. Proposito in the setled purpose of their hearts as Christ ceased not till he had done his work so a Christian 1 Pet. 4.1 Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin Now a work is spoken of as done when it is throughly purposed to be done As a fire is said to have taken an house when it hath only taken a little corner of the house because if it be not quenched it will in time consume all There is a fixed purpose to get rid of it 2. Voto in desire in their constant Prayer accompanied with hearty groans Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Psal. 119.133 Order my steps in thy word and let not any iniquity have dominion over me Nothing less will content them than a total extirpation of sin 3. Conatâ— they have begun it with a mind to finish it and are always thwarting and curbing the desires of corrupt Nature 1 Cor. 9.27 I keep under my body and bring it into subjection lest after I have preached to others I my self should be a cast-away 4. Eventu the work is not only really begun but they have some success in it and while it is a doing they have the comfort of it The reign of sin is broken Rom. 6.14 Sin shall not have dominion over you for you are not under the law but under grace They are somewhat enabled to prevail over it so far that there is a manifest difference between them and the carnal whilst others cherish their lusts and make provision for them they crucifie them and are freed from that base servitude III. What man must do or the Obligation lying upon us That henceforth we should not serve sin Here observe 1. The word Henceforth We did before serve sin before Regeneration we were all slaves Tit. 3.3 Serving divers lusts and pleasures There is a double notion of servitude intimated in Scripture and confirmed by the practice of all Nations One is of those that yield up themselves by their own consent and willing subjection in bondage to another of which that Text speaketh Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whom ye obey These are servants by consent that yield up their time and strength and life to de disposed of by another to whom they have sold themselves The other is of that slavery which is introduced by Conquest as those that were taken in War were at the dispose of him that took them that is spoken of 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The first deliver up themselves as servants and slaves by their own consent the other by Conquest for by the Law of Nature Victory giveth Dominion and though men had a mind to do otherwise they cannot help themselves Both notions express the reign of sin and our servitude under it which is both voluntary and unavoidable at first it is voluntary afterwards unavoidable they first yielded up themselves and then are overcome by their base and brutish lusts and so lose all liberty and strength of will to help themselves first willingly and by our own default we run into it and afterwards we are captivated and though we are convinced of better we shall do that which is worse being overcome by our lusts though they see their duty they are not able to perform it they
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
servants of righteousness There is an order in our deliverance and one part conduceth to another for Righteousness and the Conference of our Duty can have no hold on us till the power of our Lusts be broken Assoon as we are freed from the slavery of sin we are in part righteous but when we are freed from the Being of sin we are altogether holy and righteous but where sin reigneth there is an obstruction of the Life of Grace there the Creature is valued above God Earth before Heaven the Body before the Soul neither Faith Love nor Hope can produce any thorow work in our Souls not Faith Joh. 5.44 How can ye believe which receive honour one of another and seek the honour that cometh from God only Nor Love 1 Joh. 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him Nor Hope 2 Cor. 4.18 While we look not at the things that are seen that are but temporal but at the things that are not seen that are eternal The person that hath not his heart and hopes in Heaven and looketh not at that as his only Happiness and doth not make it the business of his Life to attain it but setteth his heart more upon the things of this Life is certainly unconverted 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable This should be regarded by us that we may look more after this whether we have escaped the bondage of Corruption and that we do not return to Bondage again but that we maintain our liberty Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled again in the yoke of bondage 6. He that is a Servant of Righteousness shews it by doing as much for Righteousness as formerly he did for Sin This is the end of the Apostles reasoning with them in this place therefore I shall a little insist upon it 1. That in Reason and strict Justice more might be required of us for the Reasons moving us to good are more than the Reasons moving us to evil if we consider either Master Work or Wages First The Master shall we not do as much for God as we did for Satan Whose are you Christians From whom did you receive your Beings And from whom do you expect your Happiness From God or the Devil Whom will you call Father or Master Pretences will do nothing in the case it will be tryed by your work Ye are of your Father the Devil and the lusts of your Father ye will do Joh. 8.34 He that committeth sin is of the Devil 1 Joh. 3.8 God be merciful to us we have done too much of the Devils work already it is time to give over the business is for the future whose work do you mean to do and how will you do it halfingly superficially perfunctorily or in the greatest earnest Secondly The Work Sin is a deordination a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures Tit. 3.3 Serving divers lusts and pleasures whereas by Holiness we obey the rational Appetite the Will guided by the highest Reason which is the Law and Will of God 1 Pet. 4.2 That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The business is whether for the future we will be Beasts or Men and imploy our remaining time in the service of the Flesh or in obedience to the Will of God Whether the Beast should ride the Man or Reason and Conscience be put in Dominion again over Sense and Appetite Thirdly The Wages Surely Reason will teach you that there should be greater care to secure your Life and Salvation than to ruine and damn your selves now you went on earnestly in a way of sin as if you could not soon enough or sure enough be damned the sure wages of sin is eternal death ver 23. determined by the righteous appointment of Gods Law and though tâ—rough the Patience of God it be not presently executed yet Conscience sheweth the justness of it and the Word sheweth you how that sin had made it your due and therefore should you not do as much for Salvation as you have done in order to Damnation especially when your eyes are opened and you begin to have eternal Blessedness in view and pursuit Well then Reason will inform that you should do more for God and more for Heaven and more for Holiness than ever you did for Sin so that it is an equitable Proposal or the Rule of our Duty expressed after a modest manner there is less than in strict Reason may be required of you Men are weak and cannot bear too much severity what shall we say then do as much for Righteousness as you did for Sin 2. That in exact proportion even this equitable Rule will not always hold good why because in corrupt Nature our Principles were intire but in our renewed Estate they are mixt Gal. 5.17 The flesh lusteth against the Spirit there is a counterpoise to the life of Grace therefore our evil works were meerly evil but the good we do is not meerly good Our Lord telleth us That the children of this world and such we were all by Nature are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation than the children of light Luke 16.8 We have the advantage of the World in matter of Motive and Reason but they have the advantage of us in matter of Principle Grace is a powerful thing but it is like a keen Sword in the hands of a Child The opposition of the flesh causeth weakness Our Motives are more noble but their Principles are more intire 3. Though the exact proportion will not strictly hold yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin as First The main bent of the Heart and Life is for Righteousness and not for Sin Where the main bent of the Heart and Life is still for the Flesh and the World they are far from Grace for there the Flesh and the World and by them Satan is superior still the influence of Corruption is more seen in their lives and actions than the influence of Grace but he whose main bent both of Heart and Life is for God he now serveth God as before he served Sin and therefore being made free from sin is become the servant of righteousness Secondly Because there is some proportion and resemblance between his activity in the new and spiritual Life and the former activity in a way of sin To clear this 1. I will shew wherein the Resemblance holdeth good 2. The Reasons why it must be so 1. The Resemblance holds good in these things First We may take notice of a care and solicitude to do evil Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉
wicked yet it doth not lye idle he can deal with us cominus and eminus at a distance and near at hand he is whetting his sword and bending his bow if he fall upon us what shall we do if a spark of his wrath light upon the conscience how soon is man made a burden to himself Psal. 2.12 much more when he stirreth up all his wrath against us What shall we do First Accept of the conditions of peace God hath provided 2 Cor. 5.19 20. to wit That God was in Christ reconciling the world to himself not imputing their trespasses to them and hath committed to us the word of reconciliation Now then we are ambassadors of Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God We read of Princes that Luke 14.31 while their enemy is yet a great way off they send an Embassy and desire conditions of peace God sendeth the Embassy to us let us accept of the offer we are no match for God Scondly Get corrupt nature healed and the heart renewed by the spirit for there is no peace as long as the old heart remaineth when renewed we are reconciled we receive the atonement if God sanctifieth he is a God of peace Be once after the spirit and then you will be spiritually minded and to one that is spiritually minded there is life and peace 2. The next thing is our impotency to recover our selves out of this estate for it is not subject to the law of God neither indeed can be Hence observe Doct. That while we remain carnally minded there is no breaking off this enmity between God and us The reasons of this repugnancy or why the carnal mind standeth in such direct opposition to the Law are 1. The law is spiritual and we are carnal sold under sin Rom. 7.14 Men in an habitual state of carnality cannot obey a spiritual law 2. The law is pure and holy Psal. 119.140 Thy law is very pure therefore thy servant loveth it but it is otherwise with fleshly creatures impuritas est mixtura vilioris 3. The Law is directly contrary to the fleshly mind and therefore the fleshly mind is directly contrary to it The Law of God forbiddeth many things that are pleasing to carnal nature as all excess of bodily pleasures inordinate seeking after the prosits and honours of the World commandeth many things tedious to flesh and blood as the loving God with all our hearts serving him with all our might and strength loving Enemies doing good to all seeking others welfare as our own Secondly Besides its repugnancy there is an utter incapacity But may it not be brought to obedience by the Law demanding its right and due in the Name of God 1. Not by a bare prohibition for that exasperateth the evil Rom. 7.5 For when we were in the flesh the motions of sins which were by the law did work in my members to bring forth fruit unto death 2. Not by perswasions or instructions for spiritual arguments work little with a carnal heart perswasion alone prevaileth not against inclination 1 Cor. 2.14 For the natural man receiveth not the things of the spirit of God 3. Nor will Resolutions Vows and Covenants make us subject for these are but the Dictates of Conscience till the Will be renewed 'T is our Judgment we should but the bent of our hearts lieth as a weight against it Rom. 2.18 Thou approvest the things that are excellent being instructed out of the law VSE is Information Since the unregenerate are altogether Flesh and the regenerate in part flesh the one can do nothing good the other nothing perfect 1. It giveth us a true account of mans natural incapicity to what is good First there is a natural propensity or inclination to the body before the soul and Earth before Heaven the creature before God John 3.6 That which is born of flesh is flesh 2. This is increased in us by being accustomed to a sinful life Jer. 13.13 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil 3. This custom is more confirmed and rooted by the general practice of all about us Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips and dwell in the midst of a people of unclean lips 4. 'T is not only practised but countenanced generally in the world 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot 5. The incouragements of another course lye wholly in a World to come Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven 6. The Precepts to renounce this sensuality are given by an Invisible God Who tho he hath given sufficient demonstration of the truth of his being is little cared for Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts SERMON X. ROM VIII 8 So then they that are in the flesh cannot please God THIS Verse is Consectary from the whole Discourse especially from the former Verse They who are in the flesh are professed Enemies to God and therefore they cannot please him In the Words here are two Things 1. The Persons spoken of 2. What is said of them 1. The Persons spoken of They that are in the flesh that is who are unregenerate in the state of corrupt Nature he saith not if the flesh be in you ye cannot please God but if you be in the flesh that is in a carnal state As to be in the faith 2 Cor. 13.5 implieth being in a Gospel-state and to be in Christ Rom. 8.1 noteth a state of true Christianity so to be in the flesh is to be under the dominion and power of the flesh so as to serve the lusts and passions thereof during this carnal and corrupt estate till men are converted and changed they cannot please God 2. What is said of them They cannot please God Which may be interpreted two Ways quoad conatum vel quoad eventum first with respect to their endeavour they will not frame their doings nor make this their business and scope to please the Lord as 't is said of the Jews that rigorously kept up the ritual Observances of the law 1 Thes. 2.15 They please not God and are contrary to all men They were as far from fulfilling the true meaning of the law as they were from observing the Gospel and all men as long as their lusts are untamed and unbroken they cannot do those things which are pleasing in his sight Secondly With respect to Gods acceptance and favour they are not accepted with him so as to obtain Life and Peace and be exempted from Condemnation Doct. Carnal men do not cannot please God To prove this I shall lay down some Propositions 1. That it is mans duty and happiness to please God For this end
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
is usually the Note of an Instrument yet the Spirit is not our Instrument but we are his he first worketh by us as Objects then by us as Instruments and therefore tho the duty falleth upon us and we are said to do it by the Spirit yet it must be thus understood W are the principal parties as to Obligation of duty but as to Operation and Influence of Grace the Spirit is the principal 2. In the duty there is the Act mortifie the Object the deeds of the body 1. The act mortifie I shall open it more fully by and by only note for the present First Sin is alive in some degree in the justified Otherwise what need it to be mortified The Exhortation were superfluous if sin were wholly dead 2. It noteth a continued Act We must not rest in a Mortification already wrought in us He saith not If ye have mortified but if ye do mortifie this must be our daily practice not done now and then or by fits if we always sincerely labour to mortifie the deeds of the body we are in the way of life 3. It sheweth that this work must not be attended slightly or by the by but carried on to such a degree as corruption may be weakned or lye a dying or be upon the declining hand the success and event is considerable as well as the endeavour where the event dependeth upon outward and forreign causes a man hath comfort in doing his duty whatever the success be but here where the event falleth within the compass of our duty its self there it must be regarded we must so oppose sin that in some sort we may kill it or extinguish it not only scratch the face of it but seek to root it out at least that must be our aim 4. Mortifying noteth some pain or trouble For nothing that hath life will be put to death without some strugling and the flesh cannot be subdued without some trouble to our selves or violence offered to our carnal Affections only let me tell you if it be painful to mortifie sin you make it more painful by dealing negligently in the business and drawing out your vexation to a greater lenght the longer you suffer this Canaanite to live with you the more will it prove as a Thorn or Goad in your sides here if ever it is true our affection procureth our affliction sin dyeth when our love to it dyeth your trouble endeth your delight in it ceaseth as you can bring your souls to a resolution to quit these things Quam suave mihi subito factum est carere suavitatibus iniquorum No delight so sincere as the contempt of vain delights 3. The Object the deeds of the body that is our sins so called 1. Because sin is compared to a body Rom. 7.24 Who shall deliver me from this body of death and Col. 2. 11. In putting off the body of the sins of the flesh There is besides the natural body a body of corruption which doth wholly compass about the soul there is the head of wicked desires the hands and feet of wicked executions the eye of sinful lusts the tongue of vain and evil words therefore 't is said Col. 3.5 Mortifie your members which are upon earth Not of the natural body but of the mass of corruption particular sinful lusts are as members of this body 2. Sins are called the deeds of the body because they are executed by the body Rom. 6.22 Let not sin reign in your mortal bodies that ye should fulfil the lusts thereof and Rom. 6.19 As ye have yielded up your members servants uncleanness and to iniquity unto iniquity All the members of the body are employed as instruments to serve our sin now affections are manifested in actions therefore by the deeds of the body he meaneth not outward acts only but lusts also Well then fight we must but not with our own shadows sin is gotten within us by the soul it hath taken possession of the body The gates of the senses are always open to let in such Objects and Temptations as take part with the flesh and the flesh is ready to accomplish whatever the corrupt heart doth suggest and require 4. The life that is promised to them that mortifie sin ye shall live a spiritual life of Grace here and an eternal life of Glory hereafter Heaven is worth the having and therefore the reward should sweeten the duty From this Clause the Points are Three 1. That justified Persons are bound to mortifie sin 2. That in the mortifying of sin we and the spirit concur The Spirit will not without us and we cannot without the spirit 3. That eternal life is promised to them who seriously improve the assistance of the Holy Ghost for the mortifying of sin 1. Doct. That justified Persons should mortifie sin 'T is their Duty so to do 1. What is mortification that lieth upon us 1. Negatively What it is not we must distinguish between the mock mortification and the counterfeit resemblances of this duty and the duty its self 1. There is a Pagan Mortification I call it so because such a thing was among the Heathens which is nothing else but a suppressing such sins as nature discovereth upon such reasons and arguments as nature suggesteth Rom. 2.14 The Gentiles do by nature the things contained in the law Namely as they abstained from gross sins and performed outward acts of duty this was a kind of resemblance of mortification and but a resemblance we read of this in story Socrates his Answer to the Physiognomist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his Scholars enraged at his Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So of Palaemon coming in a drunken fit to scoff at Xenocrates his Lecture with his head crowned with a Garland of Rosebuds was by his grave and moral discourse reduced from his riot and licentiousness which was a kind of moral conversion but this we fault because 't is but an half turn from sins of the Second Table or lower Hemisphere of Duty and because these sins were rather suppressed and hidden rather than mortified and subdued Sapientia eorum abscondit vitia non abscindit Lact. As Haman refrained himself when his heart boiled with rankor and malice Esther 5.10 Their Wisdom tended to hide sin rather than to mortifie it and besides this kind of conversion was not a recovery of the soul from the flesh and the world to God but only an acquiring a fitness to live more plausibly and with less scandal among men 2. There is a popish and superstitious mortification which standeth in a meer neglect of the body and some outward abstinences and austerities and such observances as are prescribed by men without any warrant from God as in abstaining from marriage and some sort of meats or apparel as unlawful yea from the necessary functions of humane life the Apostle telleth us that these things have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Col. 23. A shew of wisdom have a specious shew and
thereunto Rom. 7.23 But I see another law in my members warring against the law of my mind We think and speak too gentle of sin when we think it a tame thing that worketh not till it be irritated by the suggestions of Satan No 't is like a living fountain that poureth out its waters tho no body come to drink of them 't is irritated by the law of God many times and the motions of the spirit these corrupt humors within us are in a continual fermentation Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Temptations only make them more violent 2. Hindring us from that which is good either it draweth away the heart from duty or distracteth the heart in duty it draweth away the heart from duty Rom. 7.21 I find then a law that when I would do good evil is present with me It abateth the edg of our affections discourageth us by many unbelieving carnal thoughts and so the heart is drawn away from God that sin may the more domineer or distracting our minds in duty Ezek. 33.31 Their hearts go after their coveteousness filling our minds with thoughts of the world vain pleasures revenge turneth our duties into sins 3. The sad consequence of letting sin alone When sin is not mortified it groweth outragious and never ceaseth acting till it hath exposed us to shame before God Men and Angels or hardneth us in a carnal careless course Lusts let alone end in gross sins and gross sins in a casting off all Religion Love of pleasures let alone will end in drunkenness and uncleanness Envy in murther and violence Judas allowed his Covetousness that brought him to betray his Master Gehazi first blasted with Covetousness then with asking a Bribe to Gods dishonour then with Leprosie so became a shame and burden to himself Annanias and Sapphira taken off by a sudden Judgment The Devil loveth by lust to draw us into sin and by sin to shame and by shame to horror and despair sin is no tame thing But do the people of God run into such notable excesses and disorders Yes when they let sin alone and discontinue the exercise of mortification witness David that run into lust and blood and Peter into curses and execrations Solomon into sensuality and idolatry old sins long laid asleep may awaken again and hurry us strangely into mischief and inconvenience 3. In regard of grace received 1. The grace of justification Relyance upon the Righteousness of Christ for Justification doth not shut out the work of Mortification but conduceth much towards it it doth not exclude it for the justified must be mortified it pleadeth for it Grace teacheth us to deny ungodliness Tit. 2.11 That sin may be mortified and put to death for Christs sake Christ was crucified and put to death for our sakes God doth not require it in point of Soveraignty but pleadeth with us upon terms of Grace Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our lusts Grace thought nothing too good for us not the Blood of Christ nor the Favour of God not the Joys of Heaven and shall we count anything too dear to part with for Graces sake Mortification is an unpleasing task but Grace commands and calls for it and that with such powerful Oratory as cannot be withstood 2. In regard of the Grace of Sanctification To exercise it preserve it and increase it 1. That we may exercise it to that end for which it was given to us It was given to us to avoid sin 1 John 3.9 Whosoever is born of God dtoh not commit sin for his seed remaineth in him and he cannot sin because he is born of God and 1 John 5.18 We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and the wicked one toucheth him not There is a seed and principle within us to curb and restrain sin too and keep us from falling into the power of the Devil or being brought back into our old bondage this other principle was set up in us on purpose as to excite unto what is good so also to abate the power of sin as the way to destroy weeds is to plant the ground with good seed and 't is given us as a bridle actually to restrain the exorbitances and hold it in when it flyeth out now this grace of God will be in vain unless it be used to such a purpose and one of Gods most precious gifts would lie idle therefore we should act it or walk in the spirit that we may not fulfil the lusts of the flesh 2. Preserve it in power and vigour For the life of grace dependeth very much upon the dying of sin as health and strength in the body cometh on as the disease abateth 1 Pet. 2.24 That we being dead unto sin might be alive unto righteousness But as the life of sin increaseth Grace languisheth and withereth and is ready to die Rev. 3.2 The flesh and the spirit are contrary and always are incroaching upon one another and there is this advantage on the flesh's side that it is a native not a foreigner home-bred plants which the soil-yieldeth naturally without any tillage as Nettles will sooner preserve themselves and get ground upon better plants because the earth bringeth them forth of its own accord or as water heated the cold is natural to it and will prevail against the heat unless it be driven out by a constant fire whether the prevalency of sin doth weaken Grace effective or meritorie by its malignant influence or as deserving such a punishment from God I will not now dispute but weaken it it doth that is clear by experience for tho Grace be planted in us by God 't is not settled in such an indivisible point as that it cannot be more or less there is a remission of degrees Matth. 24.12 The love of many shall wax cold Faith may grow sick and weak there are soul-distempers as well as bodily and then a man is altogether unfit for action and performeth duties in a very heartless and uncomfortable fashion therefore still we must be mortifying sin 3. That we may increase it Grace is not only Donum a Gift to be preserved but Talentum a Talent to be improved and increased upon our hands that we may be the more fit to glorifie God that appeareth by the many excitations in Scripture to growth 2 Pet. 3.18 But grow in grace and in the knowledg of our Lord and Saviour Jesus Christ. 'T is not enough to maintain that measure of Grace which we have already received but we must get more always look after the growth of it in our selves and indeed the one cannot be done without the other there is no possibility to keep what we have unless it be improved he that roweth against the
Father speaking in the law to resist the Son speaking in the Gospel offering our remedy but to resist the Holy-Ghost who would help us to accept this remedy there is no other relief for us no other divine person to give it us The mission of the Holy Ghost is the last offer for the recovery of mankind there is nothing more to be expected if we submit not to his inspirations and wilfully refuse to give ear to his counsel our salvation is hopeless Secondly let me now open the priviledg they are the sons of God this priviledg may be considered 1. As to the real grant on Gods part 2. As to their own sense of their adoption on the believers part First As to the real grant on Gods part It was intended to the elect from all eternity Eph. 1.5 Being predestinated to the adoption of children In time 't is brought about by Christs death or the work of redemption Gal. 4.4 5. But actually instated upon us when we are regenerated and do believe John 1.12 13. To as many as received him to them gave he power to become the sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God They are born of God and so made the sons of God being called out of nature to grace in their effectual calling they are made sons and daughters to the most High God first he doth renew their natures and make them Holy then reconciled to God as their Father in Christ this is the first grant 2. As to their own sense of their adoption that is spoken of here they shew themselves to be Gods Children and so may know themselves to be Gods Children 1. Because they have the certain evidence that they are received for children by God through faith in Christ and that is holiness If our carriage be suitable to our estate and priviledges why should we doubt Eph. 1.4 5. Elected to be holy without blame before him in love having predestinated us to the adoption of children They have the true pledg of Gods love and that is the spirit and they shew the true fruit of their love to God and that is obedience to his sanctifying motions they are led by the Spirit and so without blame before him in love as they have a greater measure of the fruits so 't is every day more clear to us 2. The same spirit that leadeth them doth assure and ascertain them for our sanctifier is our comforter And the more a Sanctifier the more a Comforter first in a darker way leaving a Child-like impression upon them inclining them to go to God as a Father tho their adoption be not so explicite and clear v. 15. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Aba Father and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Children of God deal with God as a Father cry to him as a Father cannot keep away from him when they dare not so expresly intitle themselves his Children Secondly in a clearer way when he manifests his presence by a supernatural and powerful change wrought in the heart and discovered whereby they conclude their own gracious estate v. 16. The spirit its self beareth witness with our spirits that we are the children of God the spirit helps to discern his own work or the image of Christ stampt upon them in a fair and bright character 3. This is a great priviledg that will appear if we consider our present relation to God or our future inheritance 1. Our present relation to God 1 John 3.1 Behold what love the father hath shewed us that we should be called the children of God We are his Children and God is as our Father pleased to own us as his children we are not born sons but made so by grace by nature we are Children of wrath Eph. 2.3 The very term adoption implieth it A Child by adoption is opposed to a Child by nature for men are not said to adopt their own children but strangers now that strangers and enemies should not only be reconciled but also be called the sons of God Oh what unspeakable mercy is it to have the blessed God whom we had so often offended to become our reconciled Father in Christ it is not an empty title that he assumeth but hath more abundant love and tenderness to our welfare than any title can make us understand 2. Our future inheritance our right floweth from our sonship Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ. Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heirs according to the hope of eternal life 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Luke 12.32 Fear not little flock 't is your Fathers good pleasure to give you a Kingdom What may we not expect from the bounty of such a Father Surely he that would pardon his enemies will bless his Children and that for evermore 1. USE Is to inform us 1. of the nature of the spirit's conduct 't is sweet but powerful it accomplisheth its effect without offering violence to the liberty of man we are not drawn taken or driven as beasts but led guided to happiness not forced thither against our wills or without our consent the inclinations of man are free there is not a violent impulsion but a sweet guidance and direction yet he is subject to the leading government and drawing of the Spirit 2. It informeth us of the great condescension of God to new creatures 1. In his care over them They are led by the spirit during their pilgrimage well guided and well guarded Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation They have the spirit for direction and the Angels for defence their charge is not cura animarum but custodia corporis 2. In the great honour he puts upon them and reserveth for them Now these are the Children of God hereafter they shall have the inheritance then is adoption compleat Rom. 8.23 Even we our selves groan within our solves waiting for the adoption the redemption of our bodies If annihilated after death or drawn out their life to all eternity upon earth allowing them so tolerable contentment there had been a savour
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
of Adoption no less Agent or Witness will serve the turn Rom. 8.16 The spirit its self beareth witness to our spirits that we are the children of God When that is done yet the glory intended to be revealed in us is not sufficiently known we have not now an heart to conceive of it 1 Cor. 2.9 And Prophesie is but in-part 1 Cor. 12.9 And the Apostle when wrapt up in Paradise heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.4 Heavenly joys cannot be told us in an earthly dialect the Scripture is fain to lisp to us and to speak something of it as we can understand and conceive of things to come by things present therefore our glory is in a great measure unknown and will be till the day of manifestation and then there shall be a Crown of Glory prepared for us 3. Why this Glory is hidden 1. Because now is the time of tryal hereafter of recompence Therefore now is the hiding time hereafter is the day of the manifestation of the sons of God if the glory were too sensible there were no trial neither of the world nor of the people of God Christ himself might be discerned by those who had a mind to see him yet there was obscurity enough in his Person to harden those that were resolved to continue in their prejudices therefore 't is said Luke 2.39 This child was set for the rise and fall of many in Israel So if the whole excellency of a Christians estate were laid open to the view of fense there would be no trial Christ had his bright side and dark side a glory to be seen by those whose eyes were anointed with spiritual eye-salve John 1.14 And the word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten of the father And affliction and meaness enough to harden those who had no mind to see So God hath his chosen ones in the world who keep up his honour and interest and he hath his ways to to express his love to them but not openly they are called his hidden ones Psal. 80.3 They are under his secret blessing and protection but not visibly owned but in such a way as may be best for their trial and the trial of the world The Lord Jesus came not with external appearance his Divine Nature was hidden under the vail of his flesh and his Dignity and Excellency under a base and mean outside in the outward estate there was nothing lovely to be seen by a carnal eye Isa. 53.2 He hath no form and comliness and when we shall see him there is no beauty that we should desire him Yet in himself he was the brightness of the Divine Glory and the express image of his person Heb. 1.3 2. God hath chosen this way to advance his glory that he may perfect his power in our weakness 2 Cor. 12.9 By wants and weaknesses his fatherly love appeareth to us more than in an absolute and total exemption from them God would not so often hear from us nor would we have such renewed experiences to revive the sense of his fatherly love and grace which would otherwise be dead and cold in our hearts were it not for these wants and afflictions during our minority and nonage 3. To wean and draw us off from things present to things to come That we may be contented to be hidden from and hated by the world if the course of our service expose us to it for we must not look upon things as they are or seem to be now but what they will be hereafter Now is the trouble then the reward present time is quickly past and therefore we should be dead to present profits and present pleasures and present honours and look to eternity that is to come 2 Cor. 4.18 While we look not to the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Oh how glorious will the derided vilified Believer be then It should be our Ambition to look after this honour 't is the day of the manifestation of the Sons of Cod tho the wicked have a larger allowance by the bounty of Gods common Providence yet you have his special love We think God doth not place his hands aright no! God doth not misplace his hands as Joseph thought of his Father Gen. 48. when he preferred Ephraim befor Manasseh What a poor condition was the only Begotten Son of God in when he lived in the world When you are poorer than Christ then complain tho you do not enjoy Pleasures Honours Riches Esteem yet if you enjoy the Favour of God 't is enough tho mean yet if heirs of glory Jam. 2.5 God doth not esteem persons according to their outward lustre 1 Sam. 16.7 Look not on his countenance or the height of his stature for the Lord seeth not as man seeth for man looketh upon the outward appearance but the Lord looketh on the heart 2. How manifested Their persons shall be known and owned Rev. 3.5 But I will confess his name before my Father and before his Angels 'T is no litigious debate then no more doubt when owned not by Charracter but by Name they shall be manifested to themselves and their glory also revealed to the world by the visible marks of favour Christ will put upon them when others are rejected Isa. 66.5 But he shall appear to your joy and they shall be ashamed Yea the world shall stand wondring 2 Thes. 1.10 When he shall come to be glorified in his saints and to be admired in all them that believe 2. Doct. That the state of the creatures shall he renewed when Gods children come to be manifested in their glory For he saith the whole Creation groaneth and waiteth 1. This is clear that heaven and earth that is the lower Heavens and the Elementary Bodies as well as the earth shall suffer some kind of change at the last day for 't is said Psal. 102.26 As a vesture shalt thou change them and they shall be changed He will change them quite from the condition wherein they now are 2. That this change of the world and the heavenly and elementary bodies shall be by fire 2 Pet. 3.7 The heavens and the earth which are now reserved unto fire against the day of judgment and the perdition of ungodly men 3. That notwithstanding this fire and universal destruction rational creatures shall subsist to all eternity in their proper place assigned to each of them the Godly in Heaven the wicked in Hell Matth. 25.46 These shall go away into everlasting punishment but the righteous into eternal life 4. 'T is probable that the bruits and plants and all such corruptible bodies as are necessary to the animal life but superfluous to life everlasting shall be utterly destroyed 5. That the world and elementaty bodies shall be refined and purged by this fire and
bitter but the birth will occasion joy enough to countervail the tediousness of it 4. They are complaining accusing groans the Apostle saith Jam. 5.4 Grudg not one against another groan not one against another that is give not occasion to one another to complain against you to God 'T is sad when one Christian complaineth against another for his froward and perverse and unbrotherly carriage much more of near relations Husbands and Wives Ministers and People The Apostle saith 't is not profitable when they give their account with grief and and not with joy Heb. 13.17 This groaning of the creature must be interpreted by the standard of this notion The creature groaneth not with us but groaneth against us because of the slavery we put them unto they groan for vengeance and destruction not in fellow-feeling with thee but in indignation against thee if thou be a wicked man There is a groaning by way of Sympathy and Compassion as we are bidden Rom. 12.15 to rejoice with them that rejoice and weep with them that weep And there is a groaning by way of accusation and appeal for revenge against those that have wronged us we have abused the creature the groan of a worm in the ear of the Lord of Hosts will be heard so James 5.2 3. Your riches are corrupted your garments are moth-eaten your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire you have heaped up treasure together for the last days In the day of Judgment the groans of the creature and the circumstances of our sinful actions shall be brought forth as witnesses against us the moth-eaten garments the cankered silver shall be produced so Hab. 2.11 The stone shall cry out of the wall and the beam out of the timber shall answer it That is the materials of the house built by oppression shall come as witnesses there is a kind of antipathy between them therein represented The stones of the wall shall cry Lord we were built up by rapine and violence and the beam shall answer True Lord even so it is The stones shall cry Vengeance Lord upon our ungodly ones and the Beam shall answer Wo to him because he built his house with blood Conscience is a terrible remembrancer The very creatures which sinners abused will be brought in testimony against them to their conviction and condemnation You will say What is this to the Restoration of the Universe or those Elementary Bodies in this lower world to which you seem to confine this restoration These creatures shall be consumed in the last fire how then brought into the Judgment Answer 1. The Elementary bodies do concur to the increase and preservation of these things Lands gotten by violence are made fruitful by Sun Air and Rain the Sun now shineth upon these wicked men and the Rain falleth upon their fields the creatures abused to excess come from both the Sunshine and the Earths Fertility which is the mother of all wealth 2. Tho many of these creatures shall be consumed in this last fire yet they shall have an esse cognitum in the memory and conscience of the sinner tho not an esse rei an actual existence And thus the wine abused to drunkenness may witness against the drunkard the sacrilegious mâ—rsels which the glutton alienated from the poor and devoted to lust and appetite shall witness against the glutton Memoria praeteritorum is one of the punishments in Hell Luke 16.25 Son remember that thou in thy life time receivedst thy good things The very cloathing by which they did manifest their Pride shall witness against the proud The Lands Goods and Houses of worldlings Isa. 5.8 shall witness against the worldling The Gold and Silver which they preferred before everlasting riches shall witness against the carnal The Place the Room the Bed wherein men committed filthiness and lewdness shall witness against the unclean when conscience shall be forced to the review all these things shall come into his mind To this also may be referred that passage Josh. 24.27 And Joshua said unto all the people Behold this stone shall be a witness unto us for it hath heard all the words of the Lord which he spake unto us it shall be there for a witness to you lest you deny your God How could the stone which he had placed under a great Oak which was very near the Sanctuary of the Lord hear or give witness Partly by Gods Appeal and partly by their memory and conscience it was a monument to put them in mind of this solemn covenant and so might serve to convince them of their sin Thus hearing is ascribed to a sensless stone because it was a circumstance that might be produced in the judgment Thirdly How we know it For whoever heard the groaning of the whole Creation 1. By sensible experience we know the vanity of the creature Ocular demonstration is enough to tell us all that things are frail and perishing Psal. 119.96 I have seen an end of all perfection 2. The Word affirmeth First That this came in by mans sin and the common apprehensions of mankind attesteth it That wicked men are unprofitable burdens of the earth and bring a judgment on the place where they live Secondly That God having repaired the world by Christ there is a better estate appointed for man and so by consequence for the creatures which are an appendage to him Isa. 11.6 7 8 9. The enmity of the creature shall cease there as in Noah's Ark. 3. The Spirit improveth it both the vanity of the creature and our mortality and the hopes of restauration God must teach us the plainest Lessons Psal. 90.12 Lord teach us to number our days that we may apply our hearts unto wisdom Deut. 29.2 3 4. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharoah and unto all his servants and unto all his land the great temptations which thine eyes have seen the signs and the great miracles yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day And the hopes of restauration Faith is his meer gift and production Eph. 2.8 For by grace ye are saved through faith and that not of our selves it is the gift of God From the whole take these Corallaries 1. That sinful man is an enemy to all the creatures as well as to himself He hath brought misery upon himself and all the world which was his palace to dwell in The Creation was a well-tuned Instrument upon which man might make musick to the praise and honour of God But the strings of the Harp are broken and there is nothing but jarring instead of harmony and groans for praise Yea man himself who is the mouth of the Creation is very dumb and tongue-ty'd in the praises of God 2. That every particular land fareth the worse for wicked
on the heart Man seeth things slightly and superficially and judges of all things according to the shew and outside for his sight can pierce no deeper But God searcheth the heart and reins knoweth who is and will continue to be a faithful instrument of his glory 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts A man cannot sincerely frame himself to the service of God unless he doth first believe him to know all things even our very thoughts yea the imaginations of the thoughts the first motions of the soul which set on men to do what they do so Prov. 15.11 Hell and destruction are before the Lord how much more the hearts of the children of men He compareth two things which are most unknown to us The state of the dead and the hearts of men God knoweth all those that are in Sheol the state of the dead though they are unknown or forgotten by the most of men we know not what is become of the bodies or souls of men the number of the damned or the blessed But God keepeth an exact account of all he knoweth where their souls are and their bodies also what is become of their dust and how to restore to every one their own flesh And as he knoweth who are in the state of the dead so what are the thoughts and hearts of men now alive The thoughts of the heart are hidden from us till they be revealed by word or action Who can know our thoughts What more swift and sudden What more various What more hidden than our thoughts yet he knoweth them not by guess or interpretation but by immediate inspection he seeth them before they are manifested by any overt-act he knoweth with what hopes and confidences and aims we are carried on in whose name we act and upon what principles and ends Again Jer. 17.9 10. The heart of man is deceitful and desperately wicked Who can know it I the Lord search the heart and try the reins even to give every man according to his wayes and according to his doings The heart of man is altogether unknown to others and very hard and difficult to be discovered by our selves there are so many slights and shifts and circuits and turnings to conceal and colour our actions But there is no beguiling of God who hath an eye to discover the most secret motions and inward intentions and will accordingly deal with men according to their deserts But the Scripture doth not only assert but argue this point 1. From the Immensity and greatness of God God is in all and above all and beyond all no where included no where excluded And so his Omnipresence doth establish the belief of his Omnisciency Jer. 23.23 24. Am I a God at hand and not a God afar off do not I fill heaven and earth can any hide himself where I shalt not see him God is every where here where you are nearer and more intrinsick to us than our very souls Therefore all we think speak or do is better known to him than it is to our selves We do all as in his sight speak all as in his hearing think all as in his presence that which can be absent is not God you may be far from him but he is not far from every one of you 2. From Creation He hath made our hearts and therefore knoweth our hearts Psal. 94.9 10. He that planted the ear shall no he hear he that formed the eye shall not he see surely he that made man knoweth what is in man and observeth what they do The same Argument is urged Psal. 139.13 Thou hast possessed my reins for thou hast covered me in my mothers womb And again Psal. 33.15 He fashioneth their hearts alike he considereth all their thoughts He that hath so much wisdom to give you the power to think knoweth the acts if he hath given knowledge to the Creatures He himself hath it in a more eminent degree nothing can be concealed from him who hath Creating power As he hath Created all alike he is able to discern them severally one by one and to understand all the operations of their very hearts 3. From Gods government which is twofold First Powerful by his effectual providence as he governeth all Creatures Secondly Moral by his laws as he governeth the reasonable Creature Both infer the point in hand 1. The government of his effectual providence which is necessary to all our actions for in him we live move and have our being Acts 17.28 all things move as he moveth them in their natural agency the Creature can do nothing without him and actually doth all things by him his wisdom guideth his will intendeth his power moveth and disposeth all This is urged Psal. 139.10 His hand leadeth us his right hand holdeth us up whereever we go That is we are still supported by his providential influence and therefore we cannot be hidden from him doth God support a Creature whom he knoweth not in an action he understandeth not therefore he is not regardless of thy thoughts words and ways 2. His moral government He hath given a law to the reasonable Creature and he will take an account whether it be kept or broken And therefore since all persons and causes are to be judged by him He doth perfectly understand them and every one of us is clearly and fully known to God both as to our hearts and actions or else He were uncapable to judg us This is often urged Psal. 94.10 He that chastiseth the Nations shall not he correct He that teacheth men knowledge shall not he know He that giveth laws to men demandeth exact obedience to these precepts and will chastise and punish mens disobedience So Heb. 4.13 All things are naked to the eyes of him with whom we have to do that is in the judgment 2. That they that would worship God aright had need be deeply possessed with this 1. From the nature of worship in general which is a Converse with God or a setting our selves immediately before the Lord. In solemn duties we come to act the part of Angels and to behold the face of our Heavenly Father As in prayer we come to speak to God and in the word we come to hear God speak to us in the Lord's Supper to be feasted at his Table God is every where with us but we are not always and every where with God We profess to be with him when we come to worship to turn back upon all other things that we may stand before the Throne of God Prayer is the most familiar converse with God that we are capable of while we dwell in flesh called therefore a visiting of God and an acquainting our selves with him a drawing nigh to him a calling upon God 'T is unnecessary to cite places Now none of
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
and discomposed In this life the Saints are tossed up and down but there is a quiet resting place prepared for them where the Soul reposeth her self with all Spiritual delights after her labour and Travail Here is our Tent there our House our House is where our goods are In Heaven we enjoy the Treasures which were laid up there before Rev. 14.13 Luk. 12.33 A Treasure in the Heavens that fadeth not There is all our comfort 'T is a Capacious House Joh. 14.2 In my Fathers House are many Mansions that will hold all the Children of God who at last shall be gathered together There is abundance of Room in Heaven 'T is not carnally to be conceived as if Heaven were to be divided into so many cells But to note that many shall be admitted into that Blessed rest through the Love of God and the merits of Christ. Oh! Let us oftner think of this Blessed House Here we have but a Tent the Body is often afflicted And after that dissolved torn and taken down But then an House that we shall never change where we shall live sweetly and securely without trouble of enemies 2dly This House is described 1. By the efficient cause expressed negatively and positively 1. Negatively the false cause is removed an House not made with hands Not built by man of Terrestrial and Feculent Matter not contrived with mans art and care or skill things made by man are not comparable to things made by God For as the workman is so is the work Man being a finite Creature limited and confined his work cannot be absolute as God's is the Holy places made by Bezaleel and Aboliah had their Glory but they were nothing comparable to the Holy places not made with hands Heb. 9.24 Those were figures These are true Whatever God doth it is done in a more Glorious manner he discovereth his Magnificence in the work 2dly The true cause is assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Building of God So 't is called Rom. 5.2 We rejoice in hope of the Glory of God God raised this House out of the greatest wisdom and highest love An House to shew the Riches and Glory and Honour of him that made it So where Heaven is compared to a City 't is said Heb. 11.10 He looked for a City which had Foundations whose builder and maker is God He is the Builder or Architect that doth frame and devise it according to model and he is the workman that did set it together man hath no hand in this at all God contrived it and prepared it 'T is so far above the Art and Power of man that only God could make it God is not only the principal but sole efficient of it 2dly By the adjunct 't is an eternal House All other Houses moulder to dust cernimus exemplis oppida posse mori all other buildings are infirm and moveable obnoxious to change decay and ruine experience doth sufficiently prove this by the ruine of so many Castles Palaces Cities and Kingdoms which have flourished in great Splendour Power and Strength yet now lye in the dust and do not appear But this City hath Foundations Heb. 11.10 Nothing can be firm that is not firmly fixed upon an unmoveable Ground But this hath Foundations the unchangeable Law of God and the everlasting merits of Christ. 3dly The place where 't is situated In the Heavens The place where God doth manifest himself in a more glorious manner than here upon earth which is a Common Inn for Sons and Bastards a Receptacle for Sinners and Saints yea for man and beast where God sheweth his bounty to all his Creatures A valley of tears where is the place of our Tryal and exercise But this is the place of our recompence there God will manifest himself in the greatest latitude that the Creature is capable of we shall have a place agreeable to our state and a state agreeable to the place The paviment is very Glorious The Starry Heaven we cannot look upon it without wonder and astonishment Adam's happiness was in an Earthly Paradise but ours is in Heaven Eph. 1.3 We have such a Glorious place and Glorious company That happy Region of the Blessed which is properly called the Heavenly Jerusalem doth as much excell all other Countries in height amplitude and beauty as the Inhabitants excel the Inhabitants of other Countries in wisdom nobleness and grace For sublimity The Stars seem to be like so many spangles for the distance 'T is above all Mountains Elements Sun Moon and Stars So far is it distant from the place of vicissitudes and changes And then for its Breadth as well as height some Stars have a body bigger than vast Countries yea than the whole Earth Then what is the capacity of Heaven it self For Beauty This world that is a stable for beasts the place of our exile the valley of tears hath a great deal of Beauty What hath God bestowed then upon Heaven Oh! When we shall meet with all the Holy ones of God then how shall we rejoice And the Innumerable Company of Angels that shall all join in Consort There is no pride or envy to divide us or make us Contemn one another but Love and Charity reigneth that the good of every one is the good of all and the good of all the good of every one There is one Body one Heart one Soul and one God that is all in all Whence is it that one Citizen loveth another rather than a stranger one Brother loveth another rather than another man that the head loveth the feet of his own Body rather than the Eyes of another Namely that Citizens dwell in one Common City or they are one Common House and are of the same stock members live by conjunction of the same life What conjunction then what love between the Blessed that have one God one Country one Palace one Life How sweet will this friendship be where there is no weakness to pervert or corrupt it After we have gotten through a short life here in the world this will be our portion Assoon as we do but step into this House we bid our everlasting farewel unto all sin and sorrow and step into it we do assoon as we dye in a moment in the twinckling of an Eye But above all what Joy is in the sight of God! 1 Joh. 3 2. We shall be like him for we shall see him as he is Oh then let us get a Title to it and be able with clearness to make out our qualification by two witnesses Conscience and the Spirit Rom. 8.16 the Spirit it self beareth witness with our Spirit that we are the Children of God As in the mouth of two witnesses every thing is established God never giveth Heaven but he giveth earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the Spirit in our hearts God never giveth Heaven to any but first he prepareth and fitteth them for it Col. 1.12 Giving thanks
injoyment Cyprian bringeth in the Devil vaunting against Christ Ostende tuos tales munerâ—rios O Christe c. I had not Heaven to bestow upon them nor eternal happiness to propound to them only a little carnal satisfaction in the pleasures of sin that are but for a season Yet among all thy Pensioners O Christ shew me one that is so ready to follow thee as they are to follow me If we had Faith as Moses had we would choose rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season Heb. 11.25 But alas those that believe as Christians live as Heathens a little profit and a little pleasure in the world is enough to sway with them to run the hazard and forfeiture of all their hopes in the world to come 2. Surely men do not believe Heaven because they are so little affected with it Affections follow persuation Heb. 11.13 Being persuaded of them embraced them We would find more considerable stirrings of joy and thankfulness when we hear of these promises or read of them or think of them If a poor man did understand of some great inheritance bequeathed to him he would often think of it rejoice therein long to go and see it and take possession of it There is a promise of Eternal Life left with us in the Gospel of being Heirs with God and joint Heirs with Christ who putteth in for a share thinketh of it rejoyceth in the hopes of it Longeth for it is earnestly stirred up to put in his claim 3dly Because we do so little labour after it Negligence is the fruit of unbelief That 's evident Because when the Holy-Ghost would cure our neglects it doth not somuch discourse of the worthiness of our hopes as of the certainty of them Heb. 2.3 4. And when it would provoke us to diligence it thinketh it is enough to say the Gospel is no Fable 2 Pet. 1.5 10. with the 16. There is the Argument For outward advantages be they certain or uncertain men will endure great pains Certain A man toileth hard all day for a small piece of money for a shilling or so do we seek Heaven with a like earnestness do we serve God instantly day and night that we may come to the Blessed hope Certainly if we were more perswaded of it we would think all pains too little nothing more than needeth Nay for uncertain gains as Merchants how many hazards do they run to increase their substance by Traffique We are not uncertain as we pretend why do not we more abound in the work of the Lord Why do not we seek Heaven in the first place 4thly Because we are contented with so slight assurance as to our Title and Interest In matters of weight men would be upon sure terms and labour to bind the bargain as strong as they can by Earnest by Covenants by Witnesses Do we labour to make all so sure and clear as to Heavenly things to get the earnest of the Spirit to have certain evidences to shew 2 Pet. 1.10 Heb. 4.1 Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it We should put it out of all question as not come short so not seem to come short or give any appearance of coming short Alas Any fond presumption or slight hope serveth the turn or we leave things at six and seven at a meet hazard If our belief were more strong this could not be 5thly The pretended strength of our Faith about the future recompenses doth in some measure shew the weakness of it And that it is but a slight and overly apprehension I demonstrate it thus Most men will pretend to be able to trust God for their Heavenly Inheritance and yet cannot trust God for their daily maintenance they find it difficult to believe in temporals and yet very easy in Spirituals or Eternals What should be the reason of this Heaven and things to come are greater mercies and the way of bringing them about is more difficult and they are not so commonly dispensed by God as temporals are There lye more natural prejudices against them when men are serious what Can you easily believe that you shall live though you dye Joh. 11.26 That your scattered dust shall be recollected and raised up into a beautiful and Glorious Body that a clod of Earth shall shine as the Stars What! more easily believe this than that God will give you daily bread The whole Earth is full of his goodness and God feedeth all his Creatures openeth his hand and supplieth the desire of every living thing not a worm but is sustained by his providence he pardoneth but a few saveth but a few blesseth but a few with Spiritual and Eternal Blessings And in dispensing them God requireth qualifications But here is the mistake bodily wants are more pressing and Faith about them is put to a present exercise usually men are careless of their Souls and content themselves with some general desires of ease and hopes of Eternal welfare and therefore is it they say they find no difficulty in believing Salvation and Eternal Life Eternal Life is sought in jest and talked of as a plausible fancy but worldly things are desired in good earnest It fareth with them as with Martha Joh. 11.24 I know that he shall rise again in the resurrection at the last day Compare verse 39. Lord by this time he stinketh for he hath been dead four days It is not strange things that are afar off and about which they have no present exercise when yet their Faith is weak in the matter of the present tryal though less difficult then that which they profess to believe Martha can profess to believe the resurrection of all men yet staggereth at his being raised presently But 't is but a pretence the strength of our Faith about Eternity is not seen in health so much as in sickness and in a sickness unto death 6thly Because we will venture so little upon our everlasting hopes Where men have a great expectation there they will make great adventures because they know it will turn to a good account God hath made us many great and precious promises he hath told us Give Alms and ye shall have treasure in Heaven Luke 12.33 Leave anything for his sake and you shall have an hundred fold in this World with Persecutions and in the World to come eternal life Mark 10.30 Again Rom. 8.13 Mortify the deeds of the body and you shall live Now when we will not venture any thing upon Gods Bond it is a sign we do not count him a good Pay-master not an interest not a lust you make him a lyar in all his promises 2dly How Faith worketh as to the other World It giveth us a sight it giveth us a tast 1. A sight For it is described to be Heb. 11.1 The substance of things hoped for the
their bodies but assoon as they are separated from the Body go to their place and state of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of their everlasting Imprisonment So Luke 16.23 24. And in Hell he lift up his eyes being in torment and seeth Abraham afar off and Lazarus in his bosom God is not more prone to punish than to reward if the wicked be in their final Estate assoon as they dye the Saints are in their happiness presently upon their dissolution On the other side Heb. 12.22 The Spirits of just men made perfect The Souls of men unclothed and divested of their bodys too these come How could these things be said if they did lye only in a dull sleep without any life sight joy or any act of love to God Present sleep 't is a burden to the Saints as 't is an Interruption to their Service though a necessary refreshment to their Bodys 4. That Argument also proves it Col. 1.20 That Christ by the bloud of his Cross hath reconciled all things to God both in Heaven and in earth He meaneth the universality of the Elect whether already Glorifyed or yet upon the Earth it cannot be said of the Elect Angels who never sinned and therefore were never reconciled Se nunquam cum matre in gratiam rediisse c. But only confirmed in grace and put beyond all reach and possibility of sinning and so the things in Heaven which are reconciled are the Souls of the Godly who departed in the Faith 5. That place also proveth it Luke 20.37 38. Now that the dead are raised even Moses shewed at the Bush when he called the Lord the God of Abraham and the God of Isaac and the God of Jacob. For he is not a God of the dead but of the living for all live to him The Sadduces denyed the Immortality of the Soul as well as the Resurrection of the body and say that there was no state of life after this Christ disproveth both by a Notable Argument I am the God of Abraham and the God of Isaac and the God of Jacob. For he is not the God of the dead but of the living for they all live to him The words were spoken by Moses after their deceasing not I was but I am the God of Abraham God said after their decease that he was still their God And therefore those that are departed out of the World live another life The Souls of the just are already in the hands of God and their Bodys are sure to be raised up and united to them by the power of God 6. My next place shall be Luke 16.9 And I say unto you make to your selves friends of the unrighteous Mammon that when ye fail they may receive you into everlasting habitations What is that time of failing 'T is not meant of condemnation in the Judgment for there is no escaping or reversing that sentence therefore 't is meant of the hour of death then are we received into everlasting habitations and our Everlasting habitation is Heaven 7. And lastly from Luke 16.22 And it came to pass that the Beggar dyed and was carryed by the Angels into Abrahams bosom By the â—osom of Abraham is meant Heaven and Hell is opposed to it and 't is explained he is comforted but thou art tormented Lying in the Bosom is a Feast Gesture as Mat. 8.11 A greater expression of love for the most Beloved disciple lay in the bosom of the Principal person at the feast and Mat. 13.43 Then shall the righteous shine forth as the Sun in the kingdom of their Father Basil telleth us of the forty Martyrs exposed naked in a cold frosty night and to be burnt next day that they comforted one another with this consideration Cold is the night but the Bosom of Abraham is warm and comfortable 't is but a nights enduring and we shall feel no more cold but be happy for evermore Well then here is proof such as is fit in the case in things future we are doubtful and of the state of the Soul we are in a great measure ignorant Therefore God hath discovered these things to us in his word 1. Use. Well then here is great comfort for those that are now hard at work for God the time of your refreshing and ease is at hand 2. To support us against the Terrours of death In Martyrdom if you are slain the sword is but a key to open the door that you may presently be with Christ if strangled the Animal life is put out that the Heavenly may begin if burnt 't is going to Heaven in a Fiery Chariot In the general death cannot separate us from the Love of God in Christ Rom. 8 38 39. Though we dye the Soul is capable of loving God and being beloved by him 3. To support us under the pains of sickness 'T is but enduring pain a little longer and in a moment in the twinckling of an eye you shall be with God Angels will bring you to Christ and Christ present you to God and then you shall enjoy an Eternal rest 4. Here is comfort to the dying Commend your Souls to God as Stephen Acts 7.59 Lord Jesus receive my spirit There is a Redeemer ready to receive you heaven will be your residence and God will be your happiness and portion for ever 3. Doct. This presence with the Lord is earnestly desired and chosen by the saints as far more pleasing to them than remaining in the Body 1. The thing its self is true that presence with the Lord is infinitely much better than remaining in the Body and will abundantly recompense the absence from it Gods gracious presence is better than life bodily Psa. 63.3 Thy loving kindness is better than life 'T is that which giveth a value to life its self without which it were little worth Alas what should we do with humane nature or a rational Soul if it were not capable of loving knowing and injoying God what Imploy it only to cater for the Body that is to act but as an higher and wiser sort of beast Life is no life without God then we do live when we live to him injoy him and his love Now if his gracious presence is more worth than life what then is his glorious presence Phil. 1.21 To me to live is Christ and to dye is gain A Christian loseth nothing by death but he gaineth abundantly more by his being present with Christ. And the 23th verse I am in a strait betwixt two having a desire to depart and to be with Christ which is far better There is no proportion between the choicest Contentments which we attain unto here even those which are Spiritual and that Blessed estate which the Saints injoy hereafter Now there being such a disproportion in the things themselves there should be in our desires and our choice for we are to Judge and be affected according to the nature or worth of things otherwise we act not only irrationally
loss is the peoples they have the Crown of faithfulness if not of fruitfulness The Crown of fruitfulness is spoken of 1 Thes. 3.19 20. What is our hope or joy or Crown of rejoicing Are not even ye in the presence of the Lord Jesus Christ at his coming For ye are our Glory and joy The Thessalonians were a good people famous for their proficiency in the Faith and endurance of Persecutions and this was Pauls Crown who had begotten them to Christ in the day of doom Now when they give up their account not with joy but grief that 's not unprofitable to the Ministers but to the people 't is unprofitable It may be good unto the Ministers who have been faithful but not to the people who have been disobedient 7. Every individual person all and every one must appear See Matth. 25. v. 33. Serm. 3. Well then since there is such a day let it be our care to approve our hearts and lives to God SERMON XIV 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. THirdly I come to speak of the Judge who shall be the Judge And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgment seat of Christ. For the evidencing of this I shall enquire 1. Why this honour is devolved and put upon the Second Person 2. Shew in what Nature he shall judg the World whether as God or man or both First how Christ comes to be the World's Judge and with what conveniency and agreeableness to Reason this honour is put upon him To a Judge there belongs these four things Wisdom Justice Power and Authority 1. Wisdom and understanding by which he is able to Judge of all persons and causes that come before him according to the Rules and Laws by which the Judgment is to proceed No man can give sentence in a cause where he hath not skill as to matter of Right or sufficient evidence or knowledge as to matter of Fact And therefore in ordinary Judicatures a prudent and discerning person is chosen for Judge one that knows what 's Right and what 's Law and that goes upon the evidence that is brought upon the matter of Fact 2. Justice is required or a constant and unbyast will to determine and pass sentence ex aequo bono according as right and truth shall require He that gives wrong judgment because he does not accurately understand the matter is imprudent which in hiâ— station is a great fault but he that understands the matter yet being byass'd by perverse affections and aims gives wrong Judgment in a cause brought before him he is not only imprudent but unjust and that 's the highest wickedness the most impious and flagitious 3. Power is necessary that he may compel the Parties judged to stand to his judgment and the offenders may receive their due punishment for otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn pageantry a meer personating or acting of a part if there be not power to back the sentence and bring the Persons to the Tribunal that accordingly it may be executed upon them 4. There 's required Authority for otherwise if a man should obtrude himself of his own accord we may say to him as they to Lot Who made thee a Judge over us If by force he should assume this to himself or have a pretence of right I may decline and shift his Tribunal and appeal from him Certainly he that Rewards must be Superior and much more he that punisheth for he that punisheth another brings some notable evil detriment and damage upon him but to do that to another unless we have right to it is a high degree of Injustice Now Wisdom and Justice and Power and Authority do all concur in the Case For these things as they are necessary in all Judicial proceedings between man and man much more in this great and solemn transaction of the last Judgment which will be the greatest that ever was both in respect of the Persons Judged High and Low Rich and Poor Prince and Subject in respect of the Causes to be Judged the whole business of the World for 6000 years or thereabouts and in respect of the Retributions that shall ensue This Judgment the punishments and rewards in the highest degree the highest punishment that ever was inflicted and the highest reward that ever was distributed and that infinite and everlasting Therefore there must be a Judge that hath an exact knowledge knowing not only the Laws but all Persons and Causes That all things should be naked and open to him with whom we have to do Heb 4.13 Such a Judge who knows the thoughts of our hearts 1 John 3.20 And can proceed upon sufficient evidence against every one that comes before him Again he must be exceeding just without the least spot and blemish of wrong dealing for otherwise he cannot sustain his office if he be not immutably just See how the Judge of the World is described Gen. 18.25 Shall not the Judge of all the World do right So when something was spoken which seemed to blemish the Justice of God the Apostle faith Rom. 3.5 6. Is God unrighteous How then shall he Judge the world That were impossible Judgment may be put into a persons hands that possibly may be unrighteous But it cannot be that the universal and final Judgment of all the world should be committed to him that hath or can do any thing that is unlawful amiss Again power is necessary To summon the offenders to gather up the dead from all the places of their dispersion to give every dust it s own body and make them appear and stand to the Judgment which he will award without hope of escaping or resisting That Power is very necessary will easily appear because the offenders are so many and are scattered to and fro some in the Sea some in the Earth some buryed in the bodies of wild Beasts multitudes in the maws of Fishes It must be a mighty power that can give every one his own body again If it were possible they would fain decline the Tribunal and hide themselves from the throne of the Lamb Rev. 6.16 But it cannot be And Authority is necessary also which is a right to govern and to dispose of the persons Judged which being all the World it belongs only to the universal King it must be such a person that made all things that preserves all things that governs and disposes of all things for his own glory Legislation and execution both belong to the same power Judgment is part of Government Laws are but shadows if no Execution follow And therefore let us come particularly and see how all this belongs to Christ that he is the only wise God and he is the just God that cannot err That he is the mighty God whose hand none can escape And
of this estate 2. When you make a business of it to seek Gods favour by Christ This must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your main work John 6.29 This is the work of God that ye believe on him whom he hath sent not a matter by the by but your chief work your first care Matth. 6.33 when our chiefest care is about our Souls and setling our Eternal Interests then we begin to act like men again Otherwise when we only cleave to Earthly things we live like Beasts and Mad men All his care is to maintain his Animal life so do the Beasts But when we begin to seek after Spiritual and Eternal things immortal Food Garments that shall never wax old laying up Treasure in Heaven then we act as those that have an immortal Soul Solomon putteth the Question Eccl. 3.21 Who knoweth the Spirit of a Man that goeth upward or the Spirit of a Beast that goeth downward to the Earth The words may bear a double sense who knoweth That is who can collect and gather from the courses and practices of Men that they have a Soul distinct from the Beasts they are as greedy upon bodily things and the sustentation of the present life only as the Beasts are Now who knoweth it Who doth acknowledge it and consider it so as to look out for food for the immortal Soul to get it adorned with saving Grace sanctified by the Spirit of God Who till he be inlightned by the Spirit of Wisdom and Revelation and is soundly convinced of Heavenly things Eph. 1.17 18. But now when a man maketh it his first and main care then he doth know or practically acknowledge he hath a Soul which doth go upward distinct from the Beasts which doth go downward The man is come to himself again when he maketh it his business to obtain pardon and eternal life by Christ. 3. When they stand in Awe of God and are afraid to disobey his Laws Job 20.28 Behold the fear of the Lord that is Wisdom and to depart from evil is understanding and Pro. 9.10 The fear of the Lord is the beginning of Wisdom 'T is the first point and the chiefest point First both in time and dignity Now what is the fear of God but to be sensible of Gods Majesty and presence that we dare not sin against him and affront him to his Face Wicked men that can break thorough a Commandment when it standeth full in their way are simple and witless for they enter into a plain contest with God which none but a mad-man would do Pro. 13.13 Whoso despiseth the word shall be destroyed But he that feareth the Commandment shall be rewarded And Psa. 119.161 My heart standeth in awe of thy word A choice frame of heart More then if a thousand dangers stood in the way He dareth not what ever profit or pleasure might ensue upon the breach or danger for not breaking thorough 4. When they delight to do his will and promote his Glory For they have intirely devoted themselves to God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords And 1 Cor. 6.19 20. What! know ye not that your body is the Temple of the Holy-Ghost which is in you which ye have of God And ye are not your own for ye are bought with a price Therefore glorify God in your body and in your Spirit which are Gods He owneth Gods interests in him Carnal Policy and Spiritual Wisdom differ mainly in the end and scope the one hath a care to please and glorify God the other to advance himself and his own natural interests 5. When he is ever getting more fitness for Heaven and clearer evidences for Heaven providing for the time to come is wisdom Luke 16. When he would die wisely his heart is more taken up about his everlasting estate what he shall do when his Soul is turned out of doors Thus have I shewed you how carnal men may know when they are in their wits again SERMON XXI 2 Cor. 5.13 For whether we be besides our selves it is to God Or whether we be sober it is for your cause THe Text containeth the answer to the Second imputation Thou art besides thy self Paul answers 1. By way of concession he may be as to Appearance and to their Judgment sometimes mad and sometimes sober 2. By way of exception and vindication 1. From his end if mad 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If sober 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. From his principle the Love of God and so bringeth in his third motive verse 14th Paul whether besides himself as they thought or sober he still sought the Glory of God and the good of the Church Doct. A Christian in all his speeches and actions and all postures of Spirit should still aim at the Glory of God 1. We shall consider this truth with some observations as it lyeth in this place 2. Some reasons of the point in general 1. The observations are these 1. Observe what a change and difference the power of the Lords grace worketh in a man Paul confesseth of himself Acts 26.11 That he was when a Pharisee mad against God I was exceeding mad against this way And now the Text representeth him as one in the Judgment of the Corinthians at least besides himself but he telleth you it was for God As formerly he was an instance of the cursed vigour of nature so now of the sacred power of grace 'T is but reason that we should do as much for God as we did before for Satan Rom. 6.19 I speak after the manner of men because of the infirmity of your flesh that as you have yielded your members Servants to uncleanness and to iniquity unto iniquity Even so now yield your members Servants to Righteousness unto Holyness That is this is a moderate proposal and in condescension to their infirmity requireing the least that in any reason could be required of them That they should have the same care of Holiness now and be as diligent to obey the precepts of Christ as before they were industrious and earnest to serve their lusts and vile affections In strist Justice he might require a greater care to secure their Life and Salvation than ever they had expressed in ruining and damning themselves But he would deal with them in the modest and most easie and equitable manner because the flesh cannot bear too much severity or too high expressions of duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that which hath nothing extraordinary in it or which is common among men A modest humane proposal that they should serve God as earnestly as they had served the Devil That at least they should do as much for him now they had better work better wages and the best Master as before they had done for sin
own selves Christ had more to lose than all Angels and men They said of David 2 Sam. 17.3 Thou art better than ten thousand of us Every mans life is valuble 't is the Creatures best inheritance what was Christs life which was inriched with the continual presence of God 6. This one to dye so willingly Psa. 40.7 Lo I come to do thy will You cannot Meditate enough on these places Pro. 8.31 Rejoycing in the habitable parts of the earth and my delights were with the Sons of men And Isa. 53.11 He shall see of the travail of his Soul and be satisfied He had contentment enough in the Father right enough to the Creatures rich in all the Glory of the God-head what need had he to become man and die for sinners but only that he loved us and gave himself for us for me and thee Gal. 2.20 7. That he should die such a painful and accursed death He bore the iniquities of us all Isa. 53.6 The little finger of sin is heavier than the loins of any other trouble David that bore his own sins cryed out Psa. 38.4 They are a burden too heavy for me What was it for him to bear the iniquities of us all This made his Soul heavy to death filled up with such bitter agonies that he did sweat drops of blood Alas sometimes we feel what 't is to bear one sin what is it to bear many To bear all He did not only bear them in his body but in his Soul this put him upon tears and fears and amazement Now is my Soul troubled what shall I say John 12.27 As to bodily pains many of the Martyrs suffered more and with cheerful minds But Christ stood in the place of sinners before Gods tribunal Well then you see what a powerful Argument this is to breed and feed love 3. How this Argument is suited to breed that love which God expects even a thankful return of obedience 'T is proper for that purpose 1. From the end of Christs death Which was to sanctify us Eph. 5.25 26 27. Christ loved the Church and gave himself for it that he mighty sanctify and cleanse it by the washing of Water through the word that he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people Not only redeem us from wrath but redeem us from sin to restore the Image of God which we had lost as well as his favour Now unless we would have Christ to be frustrate of his end and die in vain we should endeavour to be holy did he die for sin that we might take liberty to practice it come to unloose our cords that we might tye them the faster pay our debt that we might run on upon a new score Make us whole that presently we might fall sick or give us an antidote that we might the more freely venture to poison our selves No this is to play the wanton with his grace 2. The right which accrueth to our Redeemer by vertue of the price paid for us When a slave was bought with Silver and Gold his strength and life and all belonged to the buyer Exod. 21.21 He is his money So we are purchased by Christ redeemed to God Rev. 5.9 And we are bound to him that bought us to serve him in righteousness and holiness all our days Luke 1.74 To glorify him in our bodys and Souls which are his 1 Cor. 6.20 3. The pardon ensuing and depending on his death 'T is that God may be more loved reverenced feared and obeyed Psa. 130.4 But there is forgiveness with thee that thou mayest be feared Luke 7.47 She loved much because much was forgiven to her They are bound to love most to whom most is forgiven Psa. 85.8 For he will speak peace to his people but let them not return to folly The remission of sins past is not for a permission of sin to come but a great bridle and restraint to it His mercy in remitting should not make us more licentious in committing otherwise we build again the things we have destroyed when we sought for pardon sin was the greatest burden which lay upon our consciences the wound that pained us at heart the disease our Souls were sick of and shall that which we complained of as a burden become our delight shall we tare open our wounds which are in a fair way of healing And run into bonds and chains again after we are freed of them 4. The greatness of Christs sufferings sheweth the hainousness and filthiness of sin 'T was Gods design to make sin hateful to us by Christs agonies blood shame and death Rom. 8.3 By sin he condemned sin in the flesh That is by a sin offering God shewed a great example of his wrath by that punishment which lighted upon our Surety or the flesh of Christ his design was for ever to leave a brand upon it by his sin offering or ransom for Souls Now shall we make light of that which cost Christ so dear And cherish those sins which put our Redeemer to grief and shame If the stain and filthiness of sin could not be washed out but by the blood of Christ shall we think it no great matter to pollute and defile our selves therewith This were to crucify Christ afresh Heb. 6. And to trample the blood of the covenant under foot Heb. 10.24 5. The terribleness of Gods wrath which can be appeased by no other sacrifice And shall not we reverence this wrath so as not to dare to kindle it again by our sins for 't is a dreadful thing to fall into the hands of the living God Heb. 10.31 Christs Instance sheweth that for if this be done in the green tree what shall be done in the dry 6. But the great argument of all is a grateful sense of our obligation to God and Christ. For God so loved the World that when nothing else was fit for our turn he sent is Son and his Son loved us and gave himself to die for us Where we see the love of God putting forth its self for our help in the most astonishing way that can be imagined this is such an ingaging instance so much surpassing our thoughts that we cannot sufficiently admire it A mystery without controversy great We may find out words to paint out any thing that man can do to us or for us The garment may be wider than the body But things truly great strike us dumb God being the chiefest good would act in a way suitable to the greatness of his love Therefore let us love him and delight in him who hath called together all the depths of his wisdom and counsel to save a company of forlorn sinners in such a way whereby his wrath may be appeased his Law satisfyed and full contentment
weaknesses when our habitual aversation from God is not yet cured and of our unpreparedness for service when we have not the general and most necessary preparation are not yet come out of the carnal estate 3. In order to our future injoyment of God and that glory and blessedness which we expect in his Heavenly Kingdom None but new creatures are fit to enter into the new Jerusalem T is said John 3.3 Except a man be born again he shall not sâ—e the Kingdom of God Seeing is put for injoying He shall not be suffered to look within the vail much less to enter Man neither knoweth his true happiness nor careth for it but followeth after his old lusts till he be new moulded and framed By nature men are opposite to the Kingdom of God it being invisible future spiritual mostly for the Soul now men are for things seen present and bodily the interest of the flesh governeth them in all their choices and inclinations and how unmeet are those for Heaven In short our frail bodies must be changed before they can be brought to Heaven We shall not all die but we shall all be changed saith the Apostle If thy Body must be changed how much more thy Soul It that which is frail much more that which is filthy If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities Use 1. To inform us 1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them they have the old thoughts and old discourses and the old passions and the old affections and old conversations still the old darkness and blindness which was upon their minds the old stupidity dulness deadness carelesness upon their hearts knowing nothing regarding nothing of God the old end scope governeth them to which they formerly referred all things if there be a change there is some hope the Redeemer hath been at work in our hearts You can remember how little savour you had once for the things of the Spirit How little mind to Christ or holiness How wholly given up to the pleasures of the flesh or profits of the World What a mastery your lusts had then over you and what an hard servitude you then were in Titus 3.3 Serving divers lusts and pleasures Is the case altered with you now If it be your gust to fleshly delights is deadned and your Soul will be more taken up with the affairs of another World The drift aim and bent of your lives is now for God and your Salvation and your great business is now the pleasing of God and the saving of your Souls And now you are not Servants to your fleshly Appetites and Senses or things here below but Masters Lords and Conquerors over them but in most that profess and pretend to an Interest in Christ there is no such change to be seen You may find their old sins and their old lusts and the old things of ungodliness are not yet cast off such rubbish and rotten building should not be left standing with the new Old leaves in Autumn fall off in the Spring 2. It informeth us in what manner we should check sin by remembring 't is an old thing to be done away and how ill it becometh our new state by Christ. 2 Pet. 1.9 Hath forgotten that he was purged from his old sins Former sins ought to be esteemed as rags that are cast off or vomit never to be licked up again if we are and do profess or esteem our selves to be pardoned we should never build again what we have destroyed and tare open our old wounds So 1 Pet. 1.14 Not fashioning your selves to the former lusts of your ignorance We should not return to our old bondage and slavery So 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump The unsuitableness of it to our present state stirreth up our indignation What have I any more to do with idols Hosea 14.8 Worldly things are pleasing to the old man Use 2. Have we this evidence of our being in Christ that we are made new Creatures 1. Have we a new mind A new creature hath a new sight of things looketh upon all things with a new eye seeth more odiousness in sin more excellency in Christ more beauty in holiness more vanity in the World than ever before Knowing things after the flesh bringeth in this discourse about the new creature in the Text. A new value and esteem of things doth much discover the temper of the heart If thou esteemest the reproach of Christ Heb. 11.26 Esteemest the decay of the outward man to be abundantly recompensed by the renewing of the inward 2 Cor. 4.16 A new creature is not only changed himself but all things about him are changed Heaven is another thing and earth is another thing than it was before he looketh upon his Body and Soul with another eye 2. As he hath a new mind and judgment so the heart is new moulded The great blessing of the covenant is a new heart Now the heart is new when we are inclined to the ways of God and inabled to walk in them There is First a new inclination poise or weight upon the Soul bending it to holy and heavenly things This David prayeth for Psa. 119.36 Incline my heart to thy Testimonies and not to Covetousness And is that preparedness and readiness for every good work which the Scripture speaketh of 2. The heart is inabled Ezek. 36.27 I will put a new Spirit into you and cause you to walk in my ways wherefore is a new heart and a new strength of grace given but to serve God acceptably with reverence and godly fear Heb. 12.28 For the Kingdom of God standeth not in word but power 3. New actions or a new conversation called walking in newness of life Rom. 7.4 A Christian is another man There is not only a difference between him and others but him and himself He must needs be so For he hath first a new principle the Spirit of God As their own flesh before John 3.6 Now his heart is suited to the Law of God Heb. 8.10 I will put my Laws into their minds and write them on their hearts And Eph. 4.24 And that ye put on the new man which after God is created in Righteousness and true Holiness Secondly A new rule and therefore there must be a new way and course Gal. 6.15 16. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walk according to this rule peace be on them and mercy and upon the Israel of God And Psal. 1.2 But his delight is in the Law of God and in that Law doth he meditate day and night As their internal principle of operation is different so the external rule of their conversations
and He communicates in the same Nature the Fulness of the Godhead dwelt in him bodily Col. 2.9 Now there is something which answereth to this in the Mystical Union there is a communion of Spirit between us and Christ tho not the same Nature The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually we partake of the Divine Nature in some Gifts and Qualities 2. By constant Influence God is in Christ by a communication of Life Vertue and Operation 1. The Father is the perpetual Beginning Foundation and Root of Life to Christ as Mediator John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me So is Christ to us Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me 2. The Divine Essence sustained the Person of Christ as Mediator The Humanity could not subsist of it self but by constant influence from the Godhead Isa. 42.1 Behold my Servant whom I uphold Christ had constant sustentation from the Father he upheld him and carried him through the Work So are we preserved in Jesus Christ Jude 1. We have not only the Beginning and Principle of Life from Christ but constant support We can no more keep our selves than make our selves all things depend upon their first Cause 3. The Father concurreth to all the Operations and Actions of Christ and so the Father is in Christ as he worketh in him John 14.10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works The Divine Power was interested in Christ's Works as Mediator especially in the Miracles that he wrought to confirm the Truth of his Person So is Christ in Believers as he worketh in them all their Works for them John 15.5 I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing he doth not say nihil magnum no great thing but nihil nothing at all Thinking is the most suddain and transient Act sure the new Nature there may get the start of Corruption But 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Actions are more deliberate there is more scope for the interposition of corrupt Nature but of our selves we cannot think a good thought What Use shall we make of this Vse 1. If Christ be in us as God was in Christ let us manifest it as Christ did Christ manifested the Father to be in him by his Works John 10.37 38. If I do not the Works of my Father believe me not But if I do tho ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Works and Miracles exceeding the Power and Force of Nature shewed that Christ was a Divine Person sure the Father is in him or else he could not do these Works So St. James puts Hypocrites upon the Trial Shew me thy Faith by thy Works James 2.18 Do we do any Works exceeding the Power of corrupt Nature that would be a proof of Christ's working in you When Jacob counterfeited Esau Isaac felt his Hands So what are your Works If you walk as Men do no more than an ordinary Man that hath not the Spirit of God where is the proof of Christ's working in you Many boast of Christ in them if Christ were in them he would be there as the Father was in Christ they would bewray it by their Operations You may know what is within by what cometh out if Christ be within thee there will come out Prayer Sighs and Groans for Heaven fruitful Discourses heavenly Walking a mortified Conversation all this cometh out because Christ is within But now when ye belch out filthy Discourses rotten Communication there is nothing cometh out but Vanity and Sin how dwelleth Christ in you are these the Fruits of his Presence Vse 2. Learn Dependance upon Christ. All the Power we have to work is from Christ. Whence hath the Body the Vigor it hath to work and to move from Place to Place but from the Soul And whence hath a Christian his Power but from Christ We derive all our Strength from Christ. We are as Glasses without a Bottom they cannot stand of themselves but they are broken in pieces Christ can do all things without us but we can do nothing without him As the Soul can subsist apart from the Body Christ hath no need of us but we cannot live and act without him Sine te nihil in te totum possumus Phil. 4.13 I can do all things through Christ which strengthneth me The Apostle doth not speak it to boast of his Power but to profess his Dependance It was never seen that a Father would cast away the Child that hangeth on him III. I shall now speak of Christ's being in Believers apart that I may a little enforce this Argument How is Christ in Believers We must not go too high nor too low It is not to be understood essentially so he is every where and cannot be more peculiarly in one than in another Whither shall I go from thy Spirit or whither shall I flee from thy Presence Psal. 139.7 He is here and there and every-where in Heaven in Earth in Hell Personally he is not in us that cannot be without a Personal Union if the Spirit were personally in us that would make us to become one Person with the Holy Ghost as the Divine and Humane Nature make but one Person But Mystically with respect to some peculiar Operations which he worketh in us and not in others Christ is in us as the Head is in the Members by influence of Life and Motion not such Influence as tendeth to Life Natural so natural Men live in him move in him and have their being in him There is an Union of Dependance between God and all his Creatures but Influence with respect to Life Spiritual In short Christ is not only in us as in a Temple or House that is one way of his being in us therefore he is said to dwell in our hearts by Faith Eph. 3.17 But he is in us as the Head in the Members and as the Vine in the Branches Joh. 15.1 where there is not only a Presence but an Influence Once more he is not only in us in a moral Way in Affections his Heart is with us and our Heart is with him and his Love and his Joy is in and towards us Prov. 8.31 Rejoicing always in the habitable parts of the Earth and my Delights
were with the Sons of Men But he is in us in a Mystical and gracious Way John 17.26 That the Love wherewith thou hast loved me may be in them and I in them He is in us as the Soul is in the Body to give us Life Sense Vigor and Operation Vse 1. To press us to labour after an Interest in this Privilege that Christ may be in us It is the saddest mark if Christ be not in us 1 Cor. 13.5 Know ye not that Christ is in you except ye be Reprobates Reprobates disallowed of God Let me press it 1. If Christ be not in us the Devil is Ephes. 2.2 Wherein in time past ye walked according to the course of this World according to the Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience Man's Heart is not a Waste it is occupied by Christ or Satan The Children of Disobedience are acted by the Devil and governed by the Devil Those that are cast out of the Church which is a Figure of cutting off from Communion with Christ were given up to Satan to shew that he reigneth there where Christ doth not take possession the Devil entreth into them and sendeth them headlong to their own destruction 2. Where Christ is there all the Trinity are John 14.23 We will come unto him and make our abode with him there is Father Son and Spirit Such an one is a consecrated Temple wherein God taketh up his Residence They do not only come as Guests to tarry with us for a Night as the Angels came to Abraham Gen. 18.2 Or as Friends come to visit and away and so leave more Sorrow on their departure than Joy in their Presence but they will abide with us for ever Heaven is where God is this Heaven we have upon Earth that all the Persons take up their abode in our Hearts God knocketh at the Door of a Wicked Man's Heart but doth not enter much less have his Abode and Residence there Here is the Father as a Fountain of Grace Christ as Mediator and the Spirit as Christ's Deputy to work all in us This is his second Heaven one above the Clouds and another in our Hearts Oh what a condescension is it that God should not only pardon us and admit us into his Presence hereafter be familiar with us when we have put on our Robes of Glory but dwell in us here When Christ was about to go to Heaven and his Disciples were troubled at it then he leaveth us this Promise We cannot go to God but God will come to us not only give us a Visit but take up his Abode in us 3. Where-ever the Trinity are there is a Blessing left behind The presence of Earthly Princes is costly and burdensome because of their Train and the Charges of Entertainment But the Trinity are Blessed Guests they never come but bring their Welcome with them and a Blessing in their Hands The Father Son and Holy Ghost do not come empty-handed Gen. 18. The Son of God came to Abraham with two Angels but he came not without a Gift a Promise of a Child tho their Bodies were dry and dead Wheresoever Christ came in the days of his Flesh he left some Mercy behind While in the Womb of the Virgin he came into the House of Zacharias and Zacharias and Elizabeth his Wife were both filled with the Holy Ghost Luke 1.41 He came into Peter's House and brought deliverance for Peter's Wive's Mother from a Feaver Mat. 8.15 He came to Capernaum and brought with him to the Man sick of the Palsie Health for his Body and a Pardon for his Soul Mat. 9.2 He came to the House of Jairus and raised his Daughter Vers. 23. He came to the House of Zacheus and brought Salvation with him Luke 19.9 Every where where-ever he went trace him you will find he left a Blessing behind him Laban thrived better for Jacob the House of Obed-Edom for the Ark. In these short visits Christ left a Blessing but in a Gracious Soul they have a perpetual Residence it is fit these Blessed Guests should have good Entertainment 4. It is a Pledg that we shall have more Christ in us the Hope of Glory Col. 2.29 He dwelleth in us to fit us for Heaven It is Heaven begun it makes our Exile a Paradise It is still growing till it cometh to a compleat Presence in Heaven Where he is once in Truth there he is for ever Temples built may stand forsaken but God never forsaketh his Spiritual Temples Vse 2. Direction What must we do that Christ may be in us 1. Make way for him Empty the Heart of all Self-confidence When the Heart is full of Self there is no room for Christ. Phil. 3.8 9. Yea doubtless I count all things but loss for the Excellency of the Knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ and be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith First There must be a cutting off from the wild Olive-Tree by a sound Conviction we must know what Strangers we are to the Life of God Was there a Time when we were convinced of this Ephes. 4.18 Having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart How can a Man that was never convinced of the sadness of his Estate say Not I but Christ 2. Wait for him in the Ordinances Where should a Man meet with Christ but in his Ordinances in the Shepherds Tents All the Ordinances have an Aspect upon our Union with Christ either to begin or continue it God offereth him to us in the Word 1 Cor. 1.9 God is faithful by whom ye are called to the Fellowship of his Son Jesus Christ our Lord. We are intreated to take him As long as they see nothing but Man in it it cometh to nothing but many times in hearing they see God in the Offer the Matter is of the Lord as Rebekah yielded out of an over-ruling Instinct So for the Religious use of the Seals We are baptized into Christ Gal. 3.27 It is the Pledg of our Admission into that Body whereof Christ is the Head God is aforehand with us we were engaged to make a profession of this Union before we had liberty to chuse our own way Let us not retract our Vows and make Baptism only a Memorial of our Hypocrisy to profess Union when there is no such Matter I profess to be planted into Christ by Baptism but I feel no such Matter O you should groan for this Then for the Supper of the Lord. 1 Cor. 10.16 The Cup of Blessing which we bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it not the Communion of the Blood of Christ