Being and of an Essence finite and limited their acts are more comprehensible 3. There may be a third Reason imagined why the Angels should come to this Judgment which will give us an occasion for handling A Question Whether they shall be judged yea or no I answer For the good Angels I think not For the bad the Scripture is express and plain 1. For the good Angels 't is clear by what hath been said already that they shall be present at this action not to be judged but to bring others to Judgment as Officers not as Parties I suppose this if men had continued in their Innocency and Integrity of their Creation such a day of universal Judgment had been needless for then there had been none to be Condemned because none had sinned the Covenant of God would have been enough to have secured their Happiness so the good Angels continuing in that state wherein they were Created there is nothing doubtful about them that needeth any judiciary Debate and discussion and being already confirmed in the full fruition of God and Happiness as to their whole nature their estate is not to be put to any tryal whereas good men though their Souls be in Heaven yet their Bodies are not admitted there some part of them as yet lyeth under the effects of sin and their glorification is private and Gods goodness as yet hath not been manifested to them in the eyes of all the world nor their uprightness sufficiently vindicated therefore a Judgment needeth for them but not for the Angels who were never as yet censured and traduced in the world and they in their whole nature and person enjoy most absolute felicity in Gods heavenly Sanctuary No such great change will happen to them after the Judgment as happeneth to the Saints when their whole persons are taken into glory 'T is true they have a Charge and Ministry about the Saints Heb. 1.14 But of that Ministry and Charge they give an account daily in the sight of God to whom they do approve themselves in it So that there is no cause for further inquisition concerning that thing there being no necessity of Judgment concerning them I think they shall not be Judged 2. For the evil Angels the Scripture is express 1 Cor. 6.3 Know ye not that we shall Judge Angels That is as evil Men so evil Angels So 2 Pet. 2.4 Goâ— spared not the Angels that sinned but cast them down to Hell and delivered them into Chains of Darkness to be reserved to the Judgment of the great Day Though they are imprisoned in the Pit of Hell yet reserved for further Judgments God's irresistible Power and terrible Justice over-ruleth tormenteth and restraineth them for the present These are the Chains of Darkness yet there is a more high measure of Wrath that shall light upon them at the Day of Judgment Where any Accession or considerable Increase shall be made either to the Happiness or Punishment of any Creature there that Creature shall be judged Now there is no such considerable Alteration or increase of Happiness to good Angels as to Men And on the other side there is a considerable Alteration as to wicked Angels Matth. 8.20 Art thou come to torment us before the time They know there is a Time coming when they shall be tormented more than they are yet And besides God's Justice was never publickly manifested and by any solemn Act glorified as to the Punishment of the evil Angels for their Rebellion against him but was reserved for this Time Besides as God would now receive into Glory the Good and Holy among Men and therefore would first begin with their Head which is Christ sending him in Power and great Glory so on the other side when God would punish the Disobedient he would begin with condemning their Head who is the Devil and is first cast into Hell as a Pledge of what should light upon all those that follow him and are seduced by him I could say more but I forbear Thirdly There remaineth one Circumstance in the Text and that is Christs Throne of Glory which because it is wholly to come and not elsewhere explained in Scripture we must rest in the general Expression The Cloud in which he cometh possibly shall be his Throne Or if you will have it further explained you may take that of the Prophesie of Daniel Chap. 7.9 10. I beheld all the Thrones were cast down and the Ancient of Dayes did sit whose Rayment was white as Snow and the Hair of his Head like the pure Wooll His Throne was like the fiery Flame and his Wheels as burning Fire A â—iery Stream issued and came forth from him Thousands ministred unto him and ten thousand times ten thousand stood before him The Judgment was set and the Books were opened I cannot say this Prophesie is intended of the Day of Judgment but as they said of the Blind Man Joh. 9.9 Either 't is he or it is very like him so this is it or very like it And in the General you see it describeth that which is very Glorious Or you may conceive of it by the Description of Solomon's Throne 1 King 10.18 19 20. Moreover the King made a great Throne of Ivory and over-laid it with the best Gold The Throne had six Steps and the Top of the Throne was round behind and there were Stayes on either side of the Place of the Seat and two Lyons stood behind the Staâ—es And twelve Lyons stood on the one side and on the other upon the six Steps There was not the like made in any Kingdom It was high and dreadful but not worthy to be a Foot-stool to this Tribunal The VSE of all is Exhortation To press you to propound this Truth 1. To your Faith 2. To your Fear and Caution 3. To your Love 4. To your Patience 5. To your Hope That all these Graces may be the more exercised upon this occasion that you may believe it and consider it 1. Propound it to your Faith be perswaded of it We are so occupied in present things that we forget or do not mind the future And Men that are in love with their Lusts and Errors love to be ignorant of those Truths the Knowledge whereof might disquiet them in following those Lusts 2 Pet. 3.5 This they are willingly Ignorant of But we had need to call upon you again and again to believe these things that the Lord Jesus shall come in his Glory with his Angels They that are Slaves to their Lusts strongly desire an Eternal Enjoyment of the present World and labour to banish out of their Hearts the Thoughts of the Day of Judgment The sound Belief of it is not so much encountred with Doubts of the Understanding as the Lusts and Inclinations of their carnal and perverse Hearts But Beloved I hope it will not be tedious to you to tell you again and again of these things and to press you to rest your Hearts upon them
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
Justice of God Rom. 1.32 They knew the just judgment of God that they that do such things are worthy of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteous dealing He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men Men are convinced in their own consciences that they are liable to his condemnation and judgment The barbarous people of Melita had a sense that divine vengeance followed sinners Acts 28.4 He is a murderer whom tho he hath escaped the sea vengeance suffereth not to live Therefore till Gods Justice be appeased a man can have no satisfaction in him 2. The next reason Because of the deepness of the impression the conscience of sin is not easily blotted out man is conscious to himself that he hath offended God and deserved his wrath and this trouble and fear is not easily appeased nor the wounds of conscience healed The Apostle still goeth upon this argument against the Jews that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience Heb. 9.9 That is perfectly remove the guilt or the fear of condemnation and punishment Heb 10.2 The worshippers were never so purged as to have no conscience of sin so that the expiation and purging out of sin is no slight thing 3. After grace received much of our old bondage remaineth with us for all their life time they are subject to bondage Heb. 2.15 We carry these shackles with us to Heaven Gates Which cometh to pass partly through the imperfection of our graces 1 John 4.17 18. Herein is our love made perfect that me may have boldness in the day of judgment because as he is so are we in the world There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not perfect in love 'T is possible a man may be justified but because his love doth not prevail to a greater obedience to God or conformity to Christ therefore some of that fear which hath torment in it yet remaineth and we have not that confidence which may imbolden us against the fears of condemnation or the terrors of the judgment As faith worketh by love and love produceth its effect which is obedience to God and conformity to Christ the fear of being condemned is cast out and the conscience is more soundly established and partly because God seemeth to revive these condemning fears by many harsh corrections which look very wrath-like an instance we have 1 Kings 17.18 The Woman of Sarepta when her only Son died she said to Elisha What have I to do with thee thou man of God art thou come to call my sin to remembrance to slay my son She thought that that Providence intimated that God began to reckon with her about her sins this may be a mistake for Gods Providence must be expounded by his word The grievous bitterness is intended for good not for evil to prevent condemnation not establish it as the concluded determination and sentence of our Judg 1 Cor. 11.32 We are chastned of the Lord that we may not be condemned with all the world However you see these fears are soon revived in us by bitter and grievous providences which make us unravel all our hopes and question whatever God hath done for us and partly too God may do it by some judicial impression on the conscience Job 13.26 27. Thou writest bitter things against me and makest me possess the iniquities of my youth Thou puttest my feet into the stocks and lookest narrowly unto all my paths thou settest a print upon the heels of my feet He speaketh there as if God did pursue him as one that was not justified the wounds of an healed conscience may bleed afresh and sins long ago committed may be raked out of their graves and like walking Ghosts stare in the face of conscience and they may be apt to suspect all is wrong and that they are still liable to the condemnation of God God may permit this upon new provocations when we walk not humbly and cautiously with him and do not cherish the fervency of our love to him and the tenderness of our consciences Now all this sheweth how hard a matter it is to get rid of the fear of condemnation before justification there is guilt law conscience against us the law condemneth hearts condemn and God himself seems to condemn us after justification imperfection of grace sharp afflictions and sad thoughts about past sins these seem to condemn us 3. The sure and solid grounds of a believers peace Before our conscience can be established these three things must be done 1. Gods Honour secured 2. The Law satisfied 3. The conditions of the Gospel fulfilled 1. Gods honour secured by a fit demonstration of his Justice and Holiness which are the two Attributes which do revive our guilty fears His justice concerneth the rewarding of the obedient and punishing the transgressors according to his law The government of the world is secured by keeping up the honour of his justice Gen. 18.25 Shall not Judge of all the earth do right And Rom. 3.5 6. Is God unrighteous who taketh vengeance God forbid How then shall God judge the world Certainly the government of the world is not provided for if there be not a means to keep up the honour of his justice for God is not to be looked upon as a private party wronged but the Governor and Judge of the world who must have satisfaction or declare his righteousness His holiness must be demonstrated also or his displeasure against sin which is sufficiently done by the sufferings of Christ which put an everlasting brand upon sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh At Golgotha we have the truest sight of sin 2. His law satisfied and the authority thereof kept up Gal. 4.5 6. Christ was made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ was made under the law moral which all are subject unto as obedience unto natural parents Luke 2.51 Positive and Ceremonial which the Jews were bound to obey Matth. 3.15 More particularly the law of a Redeemer and Saviour so he was obliged to die for us Psal. 40.6 7 8. Sacrifice and offering thou didst not desire my ears hast thou opened burnt-offering and sin-offering hast thou not required Then said I Lo I come in the volume of the book 't is written of me I delight to do thy will O my God yea thy law is in my heart This was the noblest piece of service or the highest degree of obedience that ever could be performed to God Rom. 5.19 By the obedience of one shall many be made righteous Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto death the death of the Cross. And Heb. 5.8 9. Though he was a Son yet learned he
up Therefore David prayeth Let my Heart be sound in thy Statutes that I be not ashamed When the Heart is not sound before God disorders break out before men and many that make a fair shew for a while afterward shipwrack themselves and all their Credit for Godliness And partly Because where the Heart is not thoroughly converted to God evermore some temporal good thing lyeth too close to the heart and hath a deeper rooting there than Grace can have And these base and carnal delights will in time prevail over the Interest God hath in the Heart Heb. 12.13 That which is lame is soon turned out of the way Demas hath forsaken us and embraced the present World Men of an unsound Heart have some temptation or other that carryeth them quite off from God as old Eli fell and brake his Neck so they break the neck of their Profession 3. Third Reason Why many that are Virgins come short of the Nuptial Feast because if they should hold out a constant Profession it will not be enough to qualifie them for Heaven and everlasting Happiness 'T is possible an unrenewed man may never fall from his Profession yet he can bring nothing to perfection Luke 8.13 The Stony ground fell from their profession but the Thorny ground brought nothing to perfection All are not exposed to great Tryals Oh! nothing but a real Conversion will qualifie us for the Kingdom of Heaven The foolish Virgins case was as fair and as good as the other till the Bridegroom came Matth. 18.3 Except ye be converted and become as little Children ye cannot enter into the Kingdom of Heaven The Sentence is absolute and peremptory So Joh. 3.3 Except a man be born again he cannot see the Kingdom of God Nothing less than renewing Grace will serve the turn Be a man in appearance better or worse a gross Sinner or a painted Pharisee a hopefull beginner or one of long standing except ye be born again ye cannot see the Kingdom of God 1. Vse Is to shew how far from Salvation some are if those that have some kind of Faith and Hope and Love may come short As for instance First All practical Atheists and Infidels that scoff at Christs coming 2 Pet. 3.3 4. In the last dayes there shall come scoffers walking after their own lusts saying Where is the promise of his coming Some that they may sin the more securely question the second coming of Christ or banish out of their Hearts the thoughts of the day of Judgement Many that went out to meet the Bridegroom yet were foolish Virgins and were shut out Secondly Flagitious persons or scandalous Sinners that neither respect Christ nor his people that make no shew nor preparation are neither Virgins nor do they take their Lamps if they have an Historical certainty not a temporary Faith How much then of the Christian World would be cut off before we come to an accurate and exquisite Tryal 2 Pet. 3.11 What manner of persons ought we to be and Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof If this be a sure rule to try by what a multitude of Christians are there that do not belong to Christ that by a real Profession have given up their Names to him 2. Vse Is Caution to us all let us take heed we do not deceive our selves or rest satisfyed with the picture of Godliness An Army would be very cautious if they knew before-hand that one half of them should be destroyed now five of them were wise and five were foolish Among the Virgin Professors that hold out an honourable Profession many will be found foolish Yea when Christ had said One of you shall Betray me Lord is it I is it I said the Disciples Now you are here told not one but many now goe home and say Lord is it I In the purest Churches many may lye hid and not discerned Oh therefore take not up with weak and groundless hopes 1. Do not please your selves by being of such a Sect or such a Profession Men think the safest place to lie asleep in is Christs own lap If they are of such a party they think they are safe but consider Lead may be cast into all forms an Angel or Devil but 't is Lead still Consider God is an exact and impartial Judge 1 Pet 3.17 If you call on the Father who without respect of persons judgeth all men his People as well as others if they build upon their Profession Do not content your selves with a Form of Godliness though never so strict nor a Name of Godliness though never so renowned These were Virgins not defiled with Errour or Idolatry or the scandalous customs or fashions of the world yet some of them were foolish Virgins 2. Do not content your selves that you do not take up a Profession and an Intention of Religion meerly to serve the times and your selves of it not knowing your selves intentionally and industriously to counterfeit as Judas that followed Christ for the Bag being in his Heart a Traytor and a Thief from the beginning John 13.6 or as Simon Magus at first hoped to make as good Market of his new Faith as his old Sorcery professed to believe in Christ out of design Nay a man that for any thing he knoweth or perceiveth may think that he is in good earnest yet he may be a Temporary though he is no Temporizer Christ knew them that knew not themselves Joh. 2.24 To speak in a word though you may know nothing of Guile yet do not content your selves with that meerly 3. Do not rest in this that you find some real work and go no farther A mans Heart may be softened but not opened to the purpose he may have a love and liking of Religion and yet not come under the power of it some flashes of Comfort yet seek his Happiness in worldly things some desires and good inclinations and yet be slothful and negligent in the main in mortifying Lusts or not perfecting Holiness and fain would have some part in Christ but yet make but slender preparation get Oyl in his Lamp but not in his Vessel fain he would have the Blessings of Grace and Glory if bare wishes and desires would do it fain would goe to Heaven but would do nothing for it unless it be in a lazy cold and dull preparation doth not make it the chief business of his Life to know the Will of God and do it 3. Vse Is to Exhort us to be very serious in our Preparation for the coming of the Lord or as the Apostle cautions the Ephesians Eph. 5.15 16. See that ye walk circumspectly not as Fools but as wise To this end consider First That our whole Life is nothing else but a preparation for Christs coming The common Duty of all Christians is to go forth and meet the Bridegroom or to make sure of Life Eternal is the necessary business we have to do in
for their present use without looking further and the Wisdom of the other that their Vessels were furnished as well as their Lamps Grace must flow forth but withall it must have a bottom within As a Fountain or Spring sendeth forth streams to water the ground about it or the heart sendeth forth Life and Spirits to every faculty and member so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour to make their Tongue drop that which is savoury their Actions orderly and even their Carriage in all relations and affairs grave and serious 'T is well when all this hath a bottom that there is a principle of Life within to diffuse this vertue into every part of their Conversations and to keep them mindful and respective to all the Commands of God Now this is required 1. Partly because this glorious Profession and Practice will not serve the turn for the present For God looks not to outward appearance but regards the frame of the heart 't is internal Holiness that is lovely in his eyes Psa. 51.6 and without which the external is loathsome to him Math. 23.17 A Christian hath more in the Vessel than in the Lampâ— Psa. 45.13 The Kings Daughter is all glorious within That which is outwardly professed is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth Knowledge Faith Love Hope Zeal Courage Patience these adorn the Heart as well as the Fruits of them appear in the Life and this maketh us beautiful in the eyes of him that seeth in secret It would help us to discover our mistakes if we did make God our Witness Approver and Judge for the present studying to approve him in the frame of our hearts which is hidden from all others And 2. Partly because the Lamp will not long hold burning unless there be a stock of Oyl to feed it so that if it could suffice for the present yet without Grace in the Heart for the future we shall miscarry when the slender Provision and store is spent A Christian is to provide for the time to come such Grace as my endure and hold out in all tryals and bear weight in the day of Judgment We are often pressed to set our selves in such a state and put our selves into such a frame as will endure the glory of Christs presence and to think of that time and what we shall doe or how we shall be found when he appeareth He only believeth aright in Christ that will not be ashamed at his appearance Luk. 21.36 That ye may stand before the Son of Man And 1 Joh. 4.17 That we may have boldness at the day of Judgment And 1 John 2.29 When he shall appear we may have confidence and not be ashamed of him at his coming 3. A saving work of Grace is an inward Principle of Life and that in such a degree and measure which the unsound though the most glorious Professors of the Gospel do not attain unto Some sleight and insufficient touches upon their hearts many Professors may attain unto that yet never had this rooted Principle of Grace which may properly be called Oyl in the Vessel It differeth in Radication and Efficacy as I shewed before They are inlightened but the day-star doth not arise in their hearts 2 Pet. 1.19 And Eph. 5.8 A flash of light they may have but are not light in the Lord. Are affected with the Truths of the Gospel but not changed or transformed by it 2 Cor. 3.18 Sin may be restrained or benummed but 't is not subdued and mortified Gal. 5.24 we cannot say 't is crucified They are half loosed but are still in bonds make some shew of escape from Sathan but are surprized by him again worse hampered than before Matth. 12.45 urged excited to some good but not enabled and inclined to love God with all the heart and seriously and constantly to set about the things that please him and to avoyd the contrary They have not the Grace the Apostle prayeth for Heb. 13.12 That Grace that may make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace to be alwayes working that which is pleasing in his sight Their Fire is like a straw-sire soon in and soon out so that there is a difference The common Grace that they have is real but not of an abiding and everlasting nature not secured by Gods Covenant and promise there is not that solid rooted Piety Therefore 't is not enough for Christians to see that the Lamp burneth but to look what there is in the Vessel to feed the Flame 'T is not suddain affections on our part nor the transient motions of the Spirit on Gods part that will amount to a constant principle of Life 4. This constant abiding state of Grace or Principle of Life may be known partly by the Terms by which it is set forth in Scripture and partly by the Effects of it First By the Terms by which 't is expressed in Scripture 1. 'T is expressed sometimes with respect to the Original Author Pattern and Fountain of it which is God And so it is called the divine Nature 2 Pet. 1.4 whereby is not meant the Infinite Essence of God which can neither be divided or communicated to any Creature but of those holy and heavenly qualities and dispositions whereby we resemble God The heart of this Christian is so stamped with Gods own Image and Character that he beginneth to look like God for wisdom holiness purity pity So sometimes 't is called the life of God Eph. 4.18 that spiritual Life that is begun in Regeneration is so called not as God is the first original Author of Life natural but the Pattern of it From both these places it appeareth we must first be partakers of such a Nature as God hath before we can live such a Life as God doth 2. 'T is sometimes expressed with respect to the meritorious and procuring Cause or the immediate Head and Fountain of it and so Christ is said to live in us Gal. 2.20 to dwell in us Eph. 3.17 to remain in us as the hope of Glory Col. 1.27 That Christians may live the Life of Grace they must first be united to Christ for he liveth in us as the Head in the Members or the Root in the Branches We must be united to Christ and receive influence from him as Branches from the Root Through Faith Christ is perpetually present in Vertue Grace and Spirit We must first partake of Christ himself being most strictly united to him as Members to the Head from whence they receive sense and motion He taketh up a fixed and unmoveable habitation in our hearts Joh. 14.23 not for a Visit and away but keepeth a perpetual residence in the heart 3. With respect to the immediate Authour and Fountain which is the Spirit given to us to dwell in us by
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
Judge but to save yet sometimes beamed out his Majesty as in the miracle of the great draught of Fishes Luk. 5.3 but especially when his Enemies fell backward with a look or word from his Mouth John 18.6 His whipping the Buyers and Sellers out of the Temple Math. 21.12 And at his Transfiguration his Disciples were afraid Mat. 17.6 If his Voice was so terrible in the dayes of his flesh what will it be then He came at first in the form of a Servant Phil. 2.6 7. Now he cometh as Lord and Heir of all things Heb. 1.2 Then he came in the Similitude of sinful Flesh Rom. 8.3 Now without sin Heb. 9.28 Then he had a fore-runner John the Baptist The voice of one crying in the Wilderness Mat. 3.3 Now the Arch-Angel 1 Thes. 4.16 Then he had twelve Companions poor Fisher-men now with Saints and Angels his holy ten thousands Jude 7. Then he raised some few to Life now All shall hear the voice of the Son of God and live John 5.28 Then he came riding upon an Ass now he shall come in the Clouds of Heaven and the Judge shall sit in the Throne of Majesty summoning the World to appear before him As this will be comfortable to the Godly so terrible to the unprepared 3. Because of his work when he cometh which is to Judge the World and to make a strict enquiry into the wayes of men Revel 20.12 And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of Life and the dead were judged out of the things that were written in the books according to their works All actions are set in order Psa. 50.21 with such impartiality and strictness that we should all tremble at the thought of it Surely if we did believe these things we would prepare our selves accordingly Acts 17.31 He hath appointed a day wherein he will Judge the world in righteousness God governeth the world now in Righteousness but the Justice of God hath not its full scope and measure God useth patience to the wicked and doth not give the godly their full reward God is arbitrary in his Gifts but not in his Judgments all are under a Rule either the law of Works or the Gospel-law Jam. 2.12 13. So speak and so do as those that are to be judged by the law of liberty 4. After Judgment Sentence is pass'd never to be reversed again Here there is a possibility of retrieving it by Repentance for here 't is Sententia legis but there 't is Sententia Judicis there is no appeal from this Sentence here sentence may be repealed Ezek. 18.12 If the wicked shall turn from his sins that he hath committed and keep my Statutes and do that which is lawful and right he shall surely live he shall not die Therefore we have need to provide for this day 5. Prepared or unprepared we must all go forth to meet the Bridegroom Therefore we had need to consider with our selves whether we are in case to meet him or no. Others think we make too much ado about it but this is the great thing that should take up our care and thoughts whether we are upon a sure bottom for Eternity Luk. 10.42 This is the one thing necessary Alas that we should make no greater matter of it and set our selves about it with no more care and seriousness Psa. 27.4 'T is necessity and our own necessity and a necessity for so great an end not to live honourably and comfortably in the world but for ever with God In reason necessary things should be preferred before superfluous that which cannot be spared should be first regarded USE 1. Is to quicken you to rouse up your selves And 2. To trim your Lamps Gods messengers in all Ages have raised the cry Enoch long ago Jude 14 15. Behold the Lord cometh with ten thousands of his Saints He speaks of it as a thing in being and actually in view so do we call upon men If we had a deeper sense and more lively apprehensions of that day surely we would more bestir our selves 1. To rouse up our selves Shake off sloath and security 2 Tim. 1.6 Stir up the gift that is in thee Isa. 64.7 There is none that stirreth up himself to take hold of thee There is need of awakening our selves yet more and more Conscience is too sleepy the Will too remiss the Affections are dead and earthly and are not so active and powerful upon our Hearts as they were wont to be Oh do not rest in a lukewarm drowsie Profession but seriously bestir your selves 2. Trim up your Lamps That is let your Practice and Profession of Godliness be more lively and powerful and Grace kept in constant exercise Having your loins girt and your lamps burning Luk. 12.35 Oh 't is a blessed thing to be found so doing You will never do so 1. While you content your selves with a little Religiousness by the By and do not make Godliness your main work and business Work out your Salvation with fear and trembling 2. While you content your selves with doubtful questionable Grace and do not put it out of all doubt 1 Pet. 1.10 11. Give all diligence to make your calling and election sure that so an abundant entrance may be ministred unto you 3. You will never do so while you content your selves with a little general Religion without looking into every part and point of Duty 1 Pet. 1.15 Be ye holy in all manner of Conversation Wherein you are to exercise your Obedience to God Acts 26.7 8. Vnto which promise our twelve Tribes instantly serving God night and day hope to come 4. You will never do so 'till your minds be taken off from the present World and more deeply fixed upon the World to come Matth. 6.21 'Till that be your treasure Col. 3.1 Set your affections upon things above Our Affections often cool being scattered too much upon present things we have little or no thoughts of our spiritual Journey 1 Pet. 1.13 Gird up the loins of your minds be sober and hope to the end for the Grace that is to be brought to you at the revelation of Jesus Christ 'T is meant of the Affections 'T is the lively expectation of blessedness to come that keepeth us in life and exercise Secondly We now come to the consideration of it as to the foolish Virgins they all arose and trimmed their Lamps The foolish Virgins made a fair flourish on their part it noteth their vain Confidence as if they were as ready to meet the Bridegroom as the wise though the event sheweth the contrary So that on their part it doth not note so much their serious Preparation as their foolish Presumption Doct. 2. Many think they have Grace enough to meet Christ at his coming when the event sheweth no such matter Or Many have great Confidence of the goodness of their Condition that will be found foolish Virgins
at last As in the Text the foolish Virgins and in the 7th of Matth. The foolish Builder There are four Reasons of this 1. Self-love Which blindeth a man in Judging of his State and actions Pro. 16.2 All the wayes of a man are right in his own eyes 'T is natural to a man to have a good conceit of his own wayes so Pro. 30.12 There is a Generation of men pure in their own eyes yet not washed from their filthiness A man will favour himself be a Parasite to himself A self-suspecting Heart is very rare John 13.23 24. and 2 Sam. 12.7 2. An Overly sense of their Duty and belief of the World to come Temporaries have but a taste of heavenly Doctrine Heb. 6.4 a light tincture the act of their Faith is not so intense and serious as to set them a work with all life and diligence or to enable them to Judge impartially whether they are able to bear the coming of Christ yea or no. Presumption is the Child of Ignorance and Incogitancy they do not consider of the strictness of the Gospel-law or the Impartiality of the last dayes Account there is but a notional sleight superficial uneffectual apprehension of these things An Ignorant person is fool-hardy he doth not weigh the danger 'T is not the greatness of our Confidence but the acuteness of our Sense 3. Want of searching or taking the course whereby we may be undeceived Jer. 8.6 No man repented of his wickedness saying What have I done Yea when searched and their natural face shewed them Jam. 1.23 24 they will not search and try their wayes A Temporary is seldom discovered to himself 'till it be too late but you may find him by these notes usually he is sloathful he is not a laborious Christian sound exercise maketh us feel our Condition he is not self-searching he doth not look into himself he smothereth those misgivings of Heart which he hath and will not consider the Case or return upon himself If they do not search they cannot know themselves if they should search they do not like themselves they chuse the latter 4. Building upon false Evidences or upon sandy foundations A formal Professor may go very far towards Salvation Temporaries may have awakening Grace much trouble about their Condition as Ahab and Judas So many are full of doubts and stinging fears and make their case known would fain be eased of their smart They may have enlightning Grace Heb. 6.7 more than many true Christians have Rom. 2.18 have an approbation of the things that are excellent being instructed out of the Law 2 Tim. 3.5 having a form of Godliness Grammatically and Logically have a clearer understanding of the sence of words the contexture and dependance of Truths be able to defend any sacred Verity and express their minds about it yea some sense of Christ and Heaven and Glory yea they may have affecting grace be wonderfully taken with the glad tydings of the Gospel may have some taste of the Grapes of the good Land may desire to die the death of the Righteous Numb 23.10 desire the bread of life Joh. 6.34 they may delight in holy things Isa. 58.2 as Herod heard the Word which John preached gladly and Mark 6.20 the stony ground heard the Word with joy But they have not renewing Grace heart-transforming Grace sin-mortifying Grace nor world-conquering Grace yet something like these they may have something like transforming grace a Change wrought in them though not such as puts Grace in Sovereignty and Dominion As to Sin-mortifying grace there are some Conflicts with sin and they may sacrifice some of their weaker Lusts yet the Flesh is not crucifyed As to World conquering grace they may profess long hold out against a Persecution 1 Cor. 13.1 If I should give my body to be burnt and have not Charity it profiteth not Compare Acts 19.33 with 2 Tim. 2.10 and 2 Tim. 4.14 Yea they may keep some Profession till death have a good esteem among the People of God and yet the Heart never be throughly subdued to God 1 VSE Oh then let us not be high-minded but fear Rom. 11.20 And let all this that hath been spoken tend to weaken the security of the Flesh but not the Joy of Faith Let it batter down all your false confidence and carnal security by which you are apt to deceive your own Souls and make you build more surely for Heaven Consider 1. God may see that which your selves or men do not For he seeth not as man seeth Others look upon appearance you your selves may be blinded with your own self-love but God knoweth all things seeth all things therefore though thou hast a Name yet perhaps art dead Rev. 3.1 And though we know nothing by our selves yet we are not thereby justified 2 Cor. 4.4 2. How dreadful it is to know our Errour by the Event rather than by a Search The foolish Virgins said to the wise Give us of your Oyl for our Lamps are gone out They began to see their defect when it was too late The foolish Builder that built his House upon the sand his Building made as fair a shew as any but it fell and great was the fall of it So is the Hope of the Hypocrite when God cometh to take away his Soul then they will see and bewail their deceits of Heart but have no time to remedy them Many think they have Godliness enough while they live but when they come to die they will find it little enough and all their false hopes will leave them ashamed 3. We have need again and again to bring the grounds of our Confidence into the sight and view of Conscience that we may be sure they will hold weight Psal. 44.18 Our heart is not turned back neither have our steps declined thy way 2 Cor. 1.12 This is our rejoycing the testimony of our Conscience At least when you suspect your selves how do you make a shift to quiet your Consciences Is it upon solid grounds and such as will bear weight in the day of Christ Many are strongly conceited of themselves when there is little ground for it Luke 13.24 Many shall seek to enter but shall not be able Rev. 3.17 Thou thoughtest that thou wert rich and increased with goods when thou art poor and wretched and blind and naked In a poor case to meet the Bridegroom but they thought themselves in a happy Condition 2 VSE To excite you to this Duty Take these Considerations First Your Cure is not fully wrought you are not yet brought home to God 1 Pet. 3.18 Christ also suffered for sin the just for the unjust that he might bring us to God Secondly To keep to your first beginnings after a long time of growth is to be Babes still Heb. 5.12 13 14. When for the time ye ought to be teachers ye have need to be taught the first Principles of the Oracles of God and are become such as have need of Milk
read Eph. 5.20 that no man ever yet hated his own flesh but nourisheth and cherisheth it Oh that we could say so in this case that no man ever hated his own Soul 'T is no less monstrous and unnatural not to take care of our Souls than not to take care of our Bodies The Soul is the man the nobler and better part that should be first cared for therefore if you love your selves you should look after your personal Interest in Christ. 2. Your Happiness is left meerly as on your own Consent God offereth his Grace to you as well as to others Isa. 55.1 Ho every one that thirsteth come to the waters and drink Revel 20.22 Whosoever will c. If you refuse it you wrong your own Souls Pro. 8.36 forsake your own Mercies Jonah 2.8 And if you miss of Christ and be shut out of Heaven 't is by your own default You have none to blame but your selves if you do not enter into Covenant with God and so qualifie your selves for the great blessings and favours thereof 3. Consider how much others have done for you in a way of Means though they can do nothing in a way of merit You have received as much benefit by others as can rationally be expected you were born of Christian Parents by them dedicated to God and trained up in his fear and now after all this when you come to stand upon your own bottom you wrest your selves out of the arms of Grace your obstinate refusing seriously and heartily to enter into personal Covenant with God will exclude you out out of Heaven You are not moved by the examples of the word and self-denying Christians If you never try to bring your Heart to consent to the Lords terms you will find your Oyl to seek when you should use it at the Bridegrooms coming Secondly I now come to the Reason alleadged lest there be not enough for us and you 2 Doct. They that have most Grace have none to spare 1. With respect to our great hopes all our endeavours are little enough for Heaven we cannot be at more cost and pains than our blessed hope is worth Phil. 2.12 Work out your own Salvation with fear and trembling Work because 't is for Salvation 2 Thes. 2.12 Walk worthy of God who hath called us to his Kingdom and Glory That is the worthiness of Condecency walk suitable to your high and holy Calling walk as those that expect such a Kingdom and Glory walk as those that are contented with a little here Heb. 13.5 A little here should serve our turn but in heavenly things 't is otherwise there should be an holy covetousness and an insatiableness of desiring more and a suitableness in our walking to that State of Life which we expect But alas 't is otherwise with most for the Comforts of this Life which are but as a vapour they are insatiable as the Grave but in Grace every little yea a bare nothing is thought sufficient surely these men have not a true sense of Gods Punishments and Rewards nor what preparation is necessary for that heavenly Happiness they expect 2. With respect to our great Temptations not a jot of Grace can be spared We are told that the righteous are scarcely saved 1 Pet. 4.18 There are so many tryals by the way and our folly and weakness is so great that 't is no easie matter to get safe to Heaven If we have strength to carry us through our present Condition yet we know not what we may meet with before our service be over a day may come when all the Grace we have may be thought little enough and too little for the Tryals we may be put upon Little Grace is as no Grace when a Temptation cometh Luk. 8.25 Where is your Faith But Mark 4.4 How is it that ye have no Faith And Matth. 8.26 't is said Why are ye fearful O ye of little Faith Little Faith in some cases is as if they had no Faith Faith in the Habit they had but they could not put it into Act in that suddain and great Tryal Eph. 6.10 Be ye strong in the Lord and the power of his might 3. With respect to our Comfort a large Measure of Grace is necessary we are bidden to give all diligence that we may enter abundantly 2 Pet. 1.11 Not only make a hard shift to get to Heaven but to get thither with full Sails of Comfort now this will never be unless we have much Grace and that kept in lively action for otherwise it will not come into the view and notice of Conscience to make up an Evidence there 1. I do suppose that Conscience hath a Vote in the matters of our Peace Rom. 8.16 In the matters of our sense Rom. 9.1 The bosom witness is Conscience the knowledge of our Estate is not intuitive but discursive 2. That small things are inconspicuous and not easily to be discerned especially by weak eyes therefore 't is an hard matter for Conscience to discern a little Grace in a great heap of Corruption Mans Heart is not watchful nor so tender nor are things in such order there as that every lesser thing should be taken notice of though Conscience be a secret spy yet small things escape its view and notice both in a way of Sin and Grace in a drowsie and unattentive Soul it cannot be imagined therefore there must be a great deal of Grace before it can be seen and distinguished from a common work for the Heart of man is deceitful The Woman was forc't to light a Candle and search diligently before she could find her lost groat so hard will it be to discover that in the Soul which is small and little 3. The Testimony of the Spirit is usually given in upon the greatest exercise and abounding of Grace for the Oyl of Gladness followeth the Oyl of Grace and Comfort is dispensed according to the rate of Obedience Joh. 15.10 If ye keep my Commandments ye shall abide in my love and Joh. 14.21 He that hath my Commandments and keepeth them he it is that loveth me and is loved of my Father and I will love him and manifest my self unto him Therefore out of all this it followeth that if we would maintain any comfortable and delightful sense of our Interest in Christ and the glory of the World to come we should not be contented with a little Grace 4. With respect to the nature of Grace 'T is a sign we have no Grace when we think we have enough and to spare surely they that have tasted that the Lord is gracious 1 Pet. 3.2 they are not cloyed but will long for more that man that doth not desire to be better was never good As the little seed works through the hard and dry Clods that it may grow up to stalk and flower so is Grace it is working and increasing to perfection therefore 't is an ill sign to be satisfied with small measures of Grace
and sold all that he had and bought it Man would have something contentful that may be an everlasting ground of rejoycing to him 3. As to true happiness and eternal good when it is discovered to us our Inclinations to it are but weak and ineffectual Without grace we discern it but weakly for there is a great mist upon Eternity and the light of Nature being dim cannot pierce through it 2 Pet. 1.9 As a Spire at a distance men see it so that they cannot know whether they see it yea or no or as the blind man when his eyes were first touched by Christ he saw men walking like Trees Again we consider it but weakly the mind being diverted by other objects As when we see a man in a crowd we can hardly take notice of him so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan he biddeth him go and view the length and the breadth of it Gen. 13.14 15 16 17. So when he promiseth the Kingdom of Heaven he doth in effect speak the same to us For certain no man shall enter into that land of promise but he that hath considered it and well viewed it and can lay aside his earthly distractions sometimes to take a turn in the land of Promise But few do this few send their thoughts before them as Spies into that blessed Land and therefore it worketh so little upon them And we desire it but weakly the Affections being prepossessed and preingaged by things that come next to hand we conceive only a wish or a velleity for this happy Estate not a serious volition or a firm bent of heart and therefore we pursue it but weakly as Children desire a thing passionately but are soon put out of the humour They do not pursue it with that earnestness exactness and uniformity which is requisite The Soul of the Sluggard desireth and hath nothing Prov. 13.4 because his hands refuse to labour Prov. 21.25 So that this inclination to happiness is neither serious nor constant nor labourious These desires are but desires 4. If they like the End they dislike the Means Our Souls are more averse from the Means than from the End All agree in opinions and wishes about a supream and immortal Happiness yet there is a great discord in the way that leadeth to it not so much in opinion as practice Men like not Gods terms Esau would have the Blessing yet sold the Birthright Heb. 12.16 17. Indeed in things natural we do not expect the End without the Means but in things supernatural we do and so by refusing the Means we do separate the End Psal. 106.24 Heaven is a good place but 't is an hard matter to get thither so loath are we to be at the cost and pains We desire happiness not holiness God doth promote those things we naturally desire but still that we submit to those things we are naturally against Whatsoever maketh for our selves we are naturally more willing of than what maketh for the Honour of God Now if we will not submit to the one we shall not have the other We would all be pardoned and freed from the Curse of the Law and the Damnation of Hell but we are unwilling to let go the profit and pleasure that we fancy in Sin Secondly Why this is no more improved and why we make no better use of it There are four Causes of it 1. Ignorance To many the Object is not represented as to Heathens and to sottish Christians 2. Inconsideration Spiritual Objects must not only be represented but inforced upon the Will by the efficacy and weight of Meditation Psal. 1.3 3. Vnbelief They have not a sound perswasion of these Truths Heb. 11.13 They were perswaded of them and embraced them They had not a Ghess but a sound Belief 4. Vnsubjection of will 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 'T is easier to cure their Errours than to mortifie their Affections VSE Oh do not rest in desiring to be happy there is no great matter in that the Damned would have the Door opened to them But desire Grace Psal. 119.5 Rom. 7.23 desire it prevalently so as not to be put out of the humour as Children would fain have something when they are in pain but are pleased with Rattles or any Toy If your vain Delights abate not this desire will do you no good Desire it so as to labour for it yea so as to make it your main business Psal. 27.4 yea to part with all for it Mat. 13.46 This is the way to be happy indeed Doct. 3. That 't is a dreadful misery to be disowned by Christ at his Coming I know you not 1. Consider who may be disowned Many that profess respect to Christ and may be well esteemed of in the Visible Church many that cry Lord Lord many that have eat and drunk in his presence There is a great deal of difference between the Esteem of God and the Judgment of the World Many whom we take to be forward Professors yea many that have great gifts and imployments in the Ministry and with great success Mat. 7.22 If only Pagans or only prophane Persons were damned or the opposite party to Christ it were another matter there were not such cause of fear But those of Christs Faction many that profess to know him but were never subdued by the power of his Grace Joh. 11.2 3 4. Christ doth not know because he doth not love them 2. The misery of being disowned 1. This disowning is the Act and Sentence of a Judge If it were the frown of a bare Friend in our misery it even cuts the Heart in sunder but when a neglected Saviour shall become an angry Judge when his favour hath been slighted long then he will stir up all his wrath When 't is kindled but a little blessed are all they that put their trust in him Psal. 2.12 2. 'T is the disappointment of an Hope They supposed he meant to own them and therefore put in their Plea There is an hope that will leave ashamed Rom. 5.5 3. 'T is the Cause of all other Misery Poena damni maketh way for poena sensus Here we care not for him so long as we can be well without him It may be now you esteem it nothing to have a frown from Christ in the day of his patience but then Depart ye cursed VSE Oh let this make your more serious for the time to come Do not grieve the Spirit any longer Eph. 4.30 Do you receive and own Christ when others refuse him and you will be owned by Christ Luk. 12.8 9. And I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God But he that denyeth me before men shall be denyed before the Angels of God SERMON X. MATTH XXV v.
evil than of good when it is serious 'T is true wicked men cry out God is merciful and that is generally the cause of their Laziness and sleightness in Religion but it is when they do not mind what they say these are but sugared words in their Tongues when they are serious they have other thoughts Bondage is more natural than Liberty Fear than Hope because of the Covenant we are under which is a Covenant of works a Ministry of Death and Condemnation and so begetteth fear and representeth God as terrible yea 't is found in those that are more serious and have some beginnings of a good work upon their Hearts they are too apt to entertain ill thoughts of God and looking upon him in the glass of their guilty fears represent him as harsh and inexorable All their terrours and troubles are raised by false Apprehensions of God and therefore the course of their Obedience groweth the more uncomfortable This is a truth that the Law and Grace contendeth for the mastery in every Heart that entertains thoughts of Religion not only Corruption and Grace but the Law and Grace And as their Law-notions prevail so their slavish fear increaseth but as the Gospel Apprehensions prevail so their Love of God increaseth and their comfortableness in Religion Therefore still the Caution is bound upon us to take heed what Notions we have of God and that we have not any diminishing extenuating thoughts of his goodness and mercifulness that we do not look upon him as one that lyeth upon the catch to spy out Advantages against us for that thought will mightily weaken our hands in the Lords work Do not think of him as one that delights in the Creatures misery No rather in shewing Mercy and Goodness and as ready to give out Grace to the humble that lye at his Feet however he dealeth with the stubborn and obstinate Refusers of his Grace And therefore if I may digress into Application while I am yet in some doctrinal Considerations I would advise First That to preserve the Sense of Religion in the general men would consider how much God standeth upon the Credit of his Goodness and that he giveth them no cause of discouragement as from him Mich. 6.3 O my People what have I done unto you wherein have I wearied you That his Commands are not grievous Mat. 11.29 1 John 3.5 That the Tryals sent by him are not above measure 1 Cor. 10.13 nor his Punishments above deservings Neh. 11.9 13. That he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 These things should be constantly in our minds for the Vindication and Justification of God from our natural Jealousies and evil Surmises that we have of his Conduct and Government Secondly I would advise poor trembling Souls that are alarmed by their own fears which represent God as an Enemy and standing at a distance from them that they would study the Name of God For surely things are known by their Names and poor disconsolate Souls are bidden Isa. 50.10 To trust in the Name of the Lord c. Now what is the Name of God Even that which he proclaimed Exod. 34.5 6 7. I am the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving iniquity transgression and sin Therefore take all his Name and meditate upon it Satan laboureth to represent God by halfs only as a consuming Fire as cloathed with Justice and Vengeance Oh no! 't is true he will not suffer his Mercy to be abused by contemptuous Sinners he will not clear the guilty though he waiteth long on them before he destroyeth them but the main of his Name is his Mercy and Goodness Take it as God proclaimeth it and see if you have any reason to have hard thoughts of God you will find that though he be an high and holy one yet he is willing to be treated with That he is great but yet good ready to receive returning Sinners if thou hast sin and misery Christ hath Compassion and Pity he is the Father of Mercies 2 Cor. 1.3 Misericors est cui alterius miseria cordi est Mercy hath its name from Misery and is no other thing than laying anothers misery to heart not to despise it nor to add to it but to help it And therefore if thou be miserable and knowest it indeed his Nature giveth a strong inclination to succour the miserable I but saith the convinced Soul there is nothing in me to be regarded the Lord telleth I am gracious and Grace doth all freely and from a self-inclination it giveth all the Qualifications he requireth but I have been long a presumptuous Sinner Why God telleth you his Name is long-suffering He that gave not the Angels one hours space for Repentance hath long delayed the Execution of our Sentence and calleth us to himself that we may escape the Condemnation of Angels But I am exceeding perverse and wicked The Lord telleth you He is abundant in Goodness I am full of fears and doubtings Still he is abundant in goodness and Truth I have abused much Mercy and can Mercy pity me The Lord telleth you He keepeth Mercy for thousands and can forgive Iniquity Transgression and Sin His Treasure of Mercy is not soon spent and exhausted no sin can exclude a willing Soul Mercy will pardon thy abuse of Mercy if thou repentest of it Thirdly To the People of God who having a clearer sense of their Duty and a larger Heart towards God than others have and so are the more troubled for the Poverty of their Graces and weakness and Imperfection of their Services than others are which may breed Bondage and uncomfortableness I would have them consider that Humility and Meekness doth still become them but not Dejection and Despondency of mind that they should ever be complaining fearful and disconsolate We have not an hard Master he hath made Joy a part of our work Phil. 4.4 He gave his Son Luk. 1.74 75. That being delivered from our Enemies we might serve him without fear in Holiness and Righteousness We should consider that he is ready to bear with failings where there is an upright heart That God accepteth what we can through Grace well and comfortably perform 'T is a general Maxim of the Gospel though spoken upon a particular occasion 2 Cor. 8.12 That if there be a willing mind it is accepted according to what a man hath not according to that he hath not That the God whom they serve in the Spirit can put a finger on the scar. Ye have heard of the Patience of Job Jam. 5.11 Ay and we have heard of his Impatience too his cursing the day of his Birth and his bold Expostulations with God But this is pass'd over in silence and his Patience commended Nothing should be a discouragement from serving chearfully so good and Gracious a God who is so ready to accept and assist us 1 Pet.
God He that rewarded the Picture and shadow of duty as in Ahab 1 Kings 21.29 the first offers of it in his Servants Isa. 32.5 that regarded the returning Prodigal Luke 15.20 Isa. 65.24 whose Bowels relent presently who hath promised to reward a Cup of cold Water given for Christs sake Mat. 10.42 and that our slender Services should receive so great a Reward that beareth with his peoples weakness that spareth them as a man spareth his only Son by their failing surely he is not harsh and severe 4. These Prejudices are very Natural to us and therefore should be regarded by all This appeareth partly by the first Fall of Man Prejudice against God was the fiery dart that wounded our first Parents to death The first Battery that Sathan made was against the perswasion of Gods goodness and kindness to man he endeavoured to make them doubt of it by casting jealousies into their minds as if God were harsh severe and envious in restraining them from the Tree of Knowledge and the fruit that was so fair to see to Gen. 3. If once he could bring them to question Gods goodness he knew other things would succeed more easily for the sense of the Creators goodness was the strongest bond by which the Heart was kept to God And partly because still the Devil seeketh to possess us with this conceit that God is harsh and severe and delighteth in our ruine and casteth jealousies into our heads as if God did infringe our just Liberties by the restraints of his Law And we have the same impatiency of restraints which they had and the Flesh being importunate to be pleased we are apt to find out excuses And as the naughty Servant condemneth his Master when he should beg pardon so such is the perverse disposition of Man when we should confess our fault we will abuse God himself as Adam Gen. 3.12 The Woman thou gavest me gave me and I did eat This monstrous conceit of God we further by observing his injuries as we count them rather than his benefits We take notice of Afflictions but not of daily Mercies David had much adoe to hold his Principle Psal. 73.1 2. Truly God is good to Israel even to such as are of a clean Heart But as for me my feet were almost gone my steps had well nigh slipt These thoughts are very incident to us VSE Oh then when we set our Hearts to Religion let us take heed of slavish fear And if so take heed with what thoughts of God you are leavened and that you do not draw a monstrous and horrid Picture of him in your minds Oh look upon him as full of Grace and Mercy ten thousand tim◠more inclined to do good than any Friend you have in the World The Devil governeth the dark parts of the World by slavish Fear but God governeth by Love To this end consider 1. That in his Word God representeth himself by Mercy and Goodness rather than any other Attribute Mercy is natural to him he is the Father of Mercies 2 Cor. 1.3 God is not merciful by accident but by Nature The Sun doth not more naturally shine nor the Fire more naturally burn or Water more naturally flow than God doth naturally shew mercy 'T is pleasing to him Micah 7.18 Jam. 2.13 Mercy rejoyceth over Judgment Punitive acts are forced from him but gracious acts drop from him of their own accord like Life-honey Nay God is Mercy it self 1 Joh. 4.8 God is Love It cannot be said of a man that he is Learning and Wisdom though learned and wise But God is not only loving but Love and infinite Sea of Love without Banks and Bounds It was well observed of Oecolampadius That men were taught amiss to know the Nature of God by vulgar Pictures and Representations For their fashion was then to picture God in some fair and beautiful form and the Devil in some foul ugly shape Puerorum major pars nescit quid sit Deus quid sit Sathan But he adviseth Parents if they would teach their Children to know what God is they would first teach them to know what Goodness is and Justice is what Mercy is what Bounty and Loving-kindness is per illas enim propriè quid Deus sit discimus Again If they would know what kind of Creature the Devil is they should first know what Malice is and Filthiness and what Villany and Treachery is for Sathan is a Compound of all these The best Picture that could be taken of the Devil would be by the Characters of Malice Falshood and Envy But God is Justice it self Goodness it self Mercy it self as it is expressed in Scripture 2. In Christ who is the express Image of his Person Heb. 1.3 Now Christ disdained not the Company of Sinners went about healing Sicknesses and Diseases and doing good His Miracles were acts of Relief not done for Pomp and Ostentation 3. In his Providence Act. 14.17 He left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness SERMON XV. MATTH XXV v. 26 27. His Lord said unto him Thou wicked and sloathful Servant thou knewest that I reaped where I sowed not and gathered where I have not strawed Thou oughtest therefore to have put my Money to the Exchangers and then at my coming I should have received mine own with Vsury HEre is the Masters Reply to the Servants Allegation In the words we have two things 1. An Exprobration of his Naughtiness and Sloth 2. A Retortion of his vain Excuse upon his own head If thou knewest c. Not as if the Lord did grant it to be true that the sloathful Servant had alleadged but his own Opinions and Conceits were enough to convince him 1. Here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Concession For Dispute sake be it as thou hast said 2. The Inference Thou oughtest therefore to have put my Money to the Exchangers that at my coming I might have received my own with Vsury The Argument is returned upon himself The Bankers and Usury here mentioned are only by way of comparison and can no more be urged to justifie the putting Money to use than Behold I come as a Thief can justifie Theft or that Parable Luke 16. should justifie Fraud and Injustice the unjust Steward did wisely Non servi fraudem sed prudentiam c. Parables are not taken from those things that de jure ought to be done but de facto are done Therefore I shall not interpose any Judgment of mine upon this occasion as to that case whether any putting Money to use by lawful yea or no only observe That Christ will have his own with Usury some improvement he expects when he cometh First I begin with the Exprobration 'T was a sharp but well deserved Reproof if the bad Servant had feared this aforehand it might have been better with him shame is the fear of a just Reproof Mark the
He shall give his Angels charge concerning thee and in their Hands they shall bear thee up lest at any time thou dash thy Foot against a Stone Thou learnest this Doctrine from the Devil thou mayst do what thou wilt thou art sure to be saved 2. It is against the Nature of Assurance he that hath tasted God's Love in God's way cannot reason so He that hath a good Father that will not see him perish shall he waste and embezel his Estate he cares not how A wicked Child may presume thus of his Father tho it be very disingenuous because of his natural Interest and Relation to his Father the Kindness which he expecteth is not built on moral Choice but Nature But a Child of God cannot because he cannot grow up to this Certainty but in the Exercise of Grace this Certainty is begotten and nourished by Godly Exercises And the thing it self implieth a contradiction this were to fall away because we cannot fall away you may as soon say that the Fire should make a Man frieze with Cold as that certainty of Perseverance in Grace should make a Man do Actions contrary to Grace 7. Again We do not say a Believer is so sure of his Conservation in a state of Grace as that he needeth not be wary and jealous of himself 1. Cor. 10.12 Let him that thinketh he standeth take heed lest he fall There is a fear of Caution that is warrantable There is a difference between the weakning of the Security of the Flesh and of our Confidence in Christ. None more apt to suspect themselves than they that are most sure in God lest by improvidence and unwatchfulness they should yield to Corruption Christ had prayed that Peter 's Faith might not fail yet together with the other Apostles he biddeth him watch Luke 22.40 and 46. The Fear of God is a preserving Grace and taken into the Covenant Jer. 32.40 I will never depart from them to do them good and I will put my Fear into their Hearts and they shall not depart from me God's Love will not let him depart from us and Fear will not let us depart from God This is a Fear that will stand with Faith and Certainty it is a Fruit of the same Spirit and doth not hinder Assurance but guard it This is a Fear that maketh us watchful against all Occasions to Sin and Spiritual Distempers that we may not give offence to God as an ingenious Man that hath a Inheritance passed over to him by his Friend in Court is careful not to offend him There is a cautelous and distrustful Fear 8. Again This certainty of our standing in Grace doth not exclude Prayer Luke 22.46 Watch and pray that ye enter not into temptation Perseverance is God's Gift and it must be sought out in God's way by Christ's Intercession to preserve the Majesty of God and by our Prayer that we constantly profess our dependance upon God and renew our acquaintance with him Besides by asking Blessings in Prayer we are the more warned of our Duty it is a means to keep us Gracious and Holy As those that speak often to Kings had need be decently clad and go neat in their Apparel So he that speaketh often to God is bound to be more Holy that he may be acceptable to him 9. Once more and I have done with the state of the Question It is not a discontinued but a constant Perseverance that we plead for not as if a Child of God could be quite driven out of the state of Grace tho he be saved at length he cannot fall totus à toto in totum from all Grace and Godliness in the whole Man with full consent he may sin but not fall totally no more than finally There is something remaineth a Seed 1 John 3.9 Whosoever is born of God doth not commit sin for his Seed remaineth in him An Unction 1 John 2.27 But the Anointing which ye have received of him abideth in you There is a Root in a dry Ground that will bud and scent again Well then this we hold that true Grace shall never utterly be lost tho it be much weakned but by the use of Means shall constantly be preserved to Eternal Life Secondly Having stated the Point let me now confirm it The Grounds of Perseverance are these 1. On the Father's part there is an Everlasting Love and Alsufficient Power His Everlasting Love God doth not love for a fit but for ever Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him before the World was and when the World is no more There can be no change in God's Counsels because they are accompanied with infinite Wisdom and Power God never repented in Time of what he purposed to do before Time Rom. 11.29 The Gifts and Calling of God are without Repentance By Gifts are meant Gifts proper to the Elect Remission of Sins Grace and Glory And by Calling is meant Effectual Calling such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Purpose Rom. 8.28 God never repented of it he is never ashamed of nor sorry for his Choice tho Men be unworthy it is the Reason why he brought them under the Grace of the Covenant His Alsufficient Power and Almightiness is engaged in the preservation of Grace John 10.29 My Father which gave them me is greater than all and no Man is able to pluck them out of my Father's Hands As long as God hath Power we are safe and this Power is engaged by his Love and Will 2. Then on Christ's Part there is his Everlasting Merit and constant Intercession 1. For his Merit Heb. 9.12 By his own Blood he entred in once into the Holy Place having obtained Eternal Redemption for us Legal Expiations did but last from Year to Year but Christ's is for ever and ever The Levitical Priest once every Year entred into the Holy Place but Christ is once gotten into Heaven his Redemption is Eternal not only as it is of use for all Ages of the Church but in respect of every particular Saint those who are once redeemed by Christ they are eternally redeemed not for a time to fall away again but to be saved for ever So Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified He hath not only purchased a possibility of Salvation but hath perfected them hath made Purchase of all that we need to our full Perfection it is not for a certain time as if afterwards they could be taken out of his Hands and so perish but for ever and this for all those that are sanctified separated by God's Purpose and Decree and afterwards renewed and sanctified in time set apart to be Vessels of Honour to God 2. Then for his constant Intercession a Copy of which we have in this Place It is said Heb. 7.25 Wherefore he is able to save unto the uttermost all that come unto God through him seeing he liveth
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
the Affections are scattered to other Objects it is Adultery the Wife of the Bosom is defrauded of her Right So it is Spiritual Adultery when the World hath intercepted your Delight and you go a whoring after it It is Idolatry to divert our Trust and Adultery to divert our Delight Worldliness is expressed by both terms Adultery and Idolatry Psal. 73.27 28. Thou hast destroyed all them that go a whoring from thee but it is good for me to draw near to God Estrangement of affection from God is called there going a whoring from God and opposed to delight in Communion with God And it is Spiritual Idolatry Col. 3.5 Mortify your earthly Members Fornication c. and Covetousness that is Idolatry And Ephes. 5.5 No covetous Person that is an Idolater shall inherit the Kingdom of Christ and of God Therefore tho we do not run into gross Sins we must watch against these Distempers lessening of our care of and delight in Heavenly Things 2 ly Pray God is the best Guardian and Keeper he must watch over our watching Psal. 141.3 Set a Watch O Lord before my Lips and keep the Door of my Mouth Our Security lieth in the restrains of his Grace and the conduct of his Spirit 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 to him against that day Give your Souls to Christ to keep it is our best Jewel it is fit it should be in safe Hands In every Prayer we do anew charge Christ with our Souls the Heart is best kept when commended to Christ. To quicken you consider how weak the highest Saints have been when God hath loosed his Hand and left them to themselves David was an Holy Man a Grown Man a Saint of long standing of many Experiences yet he was overcome by his Eyes Joseph was a Youth a Servant had a fair Opportunity which David wanted he did not tempt but was tempted yet he resisted Gen. 39.9 How shall I do this Wickedness and sin against God Who would have thought that Lot that was kept Righteous in Sodom should have miscarried in the Mountain where there was none but his own Family God sometimes will shew us such Instances that we may learn to wait and depend on him 5. Obs. The Necessity of God's keeping Christ would never make a Prayer to his Father for it if it had been in their own Power to keep themselves It is God must keep us if he doth but leave us to grapple with a Temptation in our own strength we are soon gone Keep them from Evil. This Point hath been of often recourse in this Prayer therefore I shall be the briefer in it First How God keepeth us Secondly Why God keepeth us First How God keepeth us God hath many ways of keeping us but they may be reduced to two either by his Spirit or Providence 1. All the inward Work is dispatched by the Spirit by the Power of which he suppresseth Inclinations to Sin and layeth on restraints of Grace Gen. 20.6 I withheld thee from sinning against me So in his People he weakneth the Power of Sin prevents us by the counsels of his Grace from giving consent leaves the awe of Grace upon the Soul to weaken the Power of Sin Jer. 32.40 I will put my fear into their Hearts that they shall not depart from me and giveth actual strength when tempted 2 Cor. 12.9 My Grace is sufficient for thee and when we fall God raiseth us that we perish not Sometimes God lets us fall as a Father when the Child is busy about the Fire puts his Finger to a Coal that he may be afraid of it It is one of his Methods to bring us to Heaven to make us taste of Sin 's Bitterness David prayeth Restore unto me the joy of thy Salvation and uphold me by thy free Spirit Psal. 51.12 2. By his Providence 1. He removeth the provoking Occasions and Objects of Sin Psal. 125.3 The Rod of the Wicked shall not rest upon the Lot of the Righteous lest they put forth their Hand to do Iniquity We need this outward Help if we had oftner occasions we should be more angry more voluptuous more worldly 2. Violent Temptations are not permitted where he seeth we are most weak As Jacob drove as the little Ones were able to bear 1 Cor. 10.13 God will not suffer us to be tempted above what we are able but with the Temptation will make a way to escape that we may be able to bear it He doth not give us into the Enemies Hands and leave us to the Malice of Satan or the Violence of Men all is guided with Wisdom and Care And 3. By with-holding Occasions and Opportunities when Temptation hath prevailed Job 33.17 That he may withdraw Man from his purpose and hide Pride from Man When we have conceived a purpose God hindreth the Execution such Disappointments are a great Mercy Secondly Why God alone must keep us 1. From the Nature of God he is able 2 Tim. 1.12 I know he is able to keep that which I have committed to him 1 Pet. 1.5 Who are kept by the Power of God Jude 24. To him that is able to keep you from falling He is wise 2 Pet. 2.9 The Lord knows how to deliver the Godly out of Temptation God is skilful and well verst in this Work God is faithful and will not fail 2 Thess. 3.3 The Lord is faithful who will stablish you and keep you from Evil. Our Establishment and Preservation from damning Sins is among the Blessings of the Covenant his Faithfulness lieth at stake 2. From our Weakness We cannot keep our selves We are so weak we are apt to consent to Lusts or to faint under Afflictions We can no more stand against Satan than a Lamb can against a Wolf The World hath a treacherous Party in our own Hearts The best things are most dependant a Sheep not a Wolf a Vine not a Bramble a Saint he is always depending Vse 1. Do not forfeit God's keeping This may be done therefore we pray Mat. 6.13 Lead us not into Temptation God as a Judg puts us for our Exercise under Satan's Hands as a Malefactor is put into the Serjeant's Hands if he will not be ruled this is a Spiritual Excommunication Partly to cure us of Self-confidence or resting in our own strength we use to try Men that boast with an heavy Burden so doth the Lord Judges 10.14 Go and cry unto the Gods whom ye have chosen let them deliver you in the time of your Tribulation Partly to cure us of neglect and unthankfulness when we do not take notice of God's keeping when God hath lent us his Grace and we think we are not beholden to him as if a Man is weary and another should lend him his Staff to go by and thereupon he should begin to slight him He taketh no notice of his Preservation that doth not walk
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
We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then we shall be changed by the beatifical Vision 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is our life here and life there is but one life begun here and perfected there here are manifold imperfections but there is compleat blessedness sometimes as the morning to high noon or light of the perfect day Prov. 4.18 The path of the just is as the shining light that shineth more and more to the perfect day here the day breaks but it is but a little sometimes to a man and a child 1 Cor. 13.10 11 12. But when that which is perfect is come that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known as it is in the change of Ages so is it between this and the other Life Now all these things shew both the sameness of the life and also the necessity of one degree of Grace to another 3. Observe how fitly this is mentioned as an help to Mortification we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue 1. The Life of Grace Conscience calleth upon you for your duty to your Creator and Lust hindereth it now is it not a great advantage to have a vital Principle to incline us to God By the life of Grace we are enabled in some measure to do what is pleasing in his sight Heb. 12.28 Let us have grace whereby we may serve God acceptably with reverence and godly fear Set about Mortification and you shall have this Grace This should be a great consolation to us who are so often vexed with guilty fears because of the neglect of our duty 2. The Life of Glory Pleasures Honours and Profits seem great matters to a carnal heart and can do much till you put Heaven in the balance against them as Moses did Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward he looked off from one object to another Alas when we think of this life all that we enjoy here is nothing and should do nothing upon us to gain us from God and our duty to him we should have such thoughts within our selves Shall I take these pleasures instead of my birth-right For this preferment shall I â—ell my part in Heaven Shall I cast away my Soul for this sensual delight The Devil usually prevaileth over men when Heaven is forgotten and out of sight Sure the Baptismal Vow and Engagement hath little hold upon us 2 Pet. 1.9 He is blind and cannot see afar off and hath forgotten that he was purged from his old sins These things are fitly coupled 4. Observe how we have all with Christ we dye with him and we live with him as we mortifie sin by virtue of that Grace which he purchased for us by his Death so we hold Heaven by his gift or the Grant of that Covenant which he hath confirmed by his Blood his Dying is the Pattern of our Mortification and his Life of our Happiness and Glory if by his Example we first learn to dye unto sin according to his Pattern and Example we shall have a joyful Resurrection to eternal Life for still we fare as Christ fared he would not be a Pattern to us only in his worst estate but in his best also we shall be partakers of the same glory which Christ hath at the right hand of the Father and as we shall live eternally so we shall eternally praise our Redeemer who deriveth influence to us all along both in dying and rising III. The certain Apprehension we have of this we believe Here I shall handle 1. The necessity of this Faith 2. The grounds of it 3. The profit of believing this 1. The necessity of believing 1. This life is not matter of Sense but of Faith whether you take it for the life of Grace or the life of Glory 1. The Life of Grace If you consider the nature of it which is of the order of things spiritual and men that judge according to things of sense see no glory in it 1 Cor. 2.14 The natural man receiveth not the things of the Spirit for they are foolishness to him neither can he know them because they are spiritually discerned Alas the rich preparations of Grace which God hath made us in the Gospel a carnal heart hath no savour for them nor value and esteem of them is nothing moved with the tender and offer we must have a higher light to see these things Besides the new Nature is hidden under manifold infirmities and afflictions Col. 3.3 Your life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be Once more it is Gods gift and a matter full of difficulty for them to apprehend that are sensible of their own vileness and are daily conflicting with so many lusts that they should be quickened and inabled to live to God is a matter which they cannot easily believe Shall these dead bones live O Lord thou knowest Ezek. 37.3 It is an hard matter to perswade them that have a great sense of the power of their bewitching lusts they shall ever overcome 2. For the Life of Glory that is also a matter of Faith because it is a thing future unseen and to be enjoyed in another World Now faith is the substance of things not seen and the evidence of things hoped for Heb. 11.1 2. The Person Office and Power of our Redeemer are all mystical Truths Joh. 11.25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye believest thou this That Christ is able to raise the dead to life again now or hereafter 3. The matter is difficult to be believed that after worms have consumed this flesh it shall be raised again in Glory and at length reign with Christ for ever Therefore Abrahams Faith is so often propounded to the Faithful Who considered not his own body now dead nor yet the deadness of Sarahs womb Rom. 4.19 and the Apostle sheweth us That such a kind of faith shall be imputed to us for righteousness vers 24. who believe Christs Resurrection and then ours All this sheweth the necessity of Faith in this case 2. The grounds of believing this blessed Estate which is reserved for the mortified 1. The infinite Love of God which prepared these Mercies
denounceth Judgment it terrifieth by its Threatnings and raiseth a tempest in the Conscience but it doth not afford us any help and relief and so rather irritateth and provoketh the power of sin than suppresseth it Rom. 7.8 Sin taking occasion wrought in me all manner of concupiscence for without the Law sin was dead as a River swelleth the more it is restrained by any lett or damm so is corruption stirred and then a man is discouraged giveth over all endeavour of repressing it So 2 Cor. 3.6 The letter killeth but the Spirit giveth life The first Covenant did only denounce and aggravate our condemnation and put us in despair 2. Affirmatively and Positively expressed But under Grace under the new Covenant or under the Grace of Jesus Christ who hath not only redeemed us from the guilt of sin but also from the power of sin The Grace of Remission is our encouragement and the Grace of Sanctification our help and relief First The Grace of Remission is a great encouragement freeth us from the bondage of despairing thoughts which weaken our endeavours Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear Christ offering a Pardon upon Repentance doth strengthen our hands in our work Secondly The Grace of Sanctification is our help God by his Spirit giveth life and strength to do what he requires of us and power to resist sin that we may overcome it Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 1 Joh. 5.4 Whosoever is born of God overcometh the world and this is the victory whereby we overcome the world even our faith Lex jubet Gratia juvat The Law commandeth but Grace helpeth Doctrine That sin should not and shall not reign over those who are under the sacred Power and Influence of Iesus Christ. 1. De Jure it should not reign over them it hath no right to rule it is an Usurper They who are redeemed by Christ should bind this Duty upon their hearts charge themselves with it to take heed that sin doth not reign it was once our Lord and Master but we have changed Masters and profess our selves now to be dead to sin and alive unto God through Jesus Christ our Lord therefore we should strive against it lest it recover its old dominion over us 2. De Facto it is not fully obeyed it doth not absolutely get the Victory and bear rule in our hearts but is weakened more and more in them who have given up themselves to the Regiment and Government of Grace Here 1. What is the Dominion of Sin 2. What need the Children of God to take heed it be not set up in their hearts 3. What hopes and incouragements they have by the Gospel or Grace of Jesus Christ whilst they are striving against it 1. What is the Dominion of Sin That will be best known by some Distinctions and Propositions 1. We must distinguish between the Being and Reign of Sin The Apostle doth not say Ye shall not sin any more because ye are not under the Law but under Grace but sin shall not have dominion over you it shall not get the better Sin doth remain and dwell in the Saints though not reign over them as the Beasts in Dan. 7.12 Their dominion was taken away yet their lives were prolonged for a season and time It is cast down in regard of Regency but not cast out in regard of Inherency Grace doth not wholly extinguish it but only repel the motions of it Sin will rebel but it shall not reign they do not give way to it nor actually obey and embrace the commands of it they do not do all that sin would have them to do If the Apostle had said Let not sin be in your mortal bodies as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered but he saith Let it not reign which as well can as it ought to be complied with 2. Sin doth reign when either it is not opposed or when it is opposed weakly and with a faint resistance Where it is not opposed there it remaineth in its full strength and where it is opposed weakly and without any victory and success it argueth only a sense of Duty but no effect of Grace 1. Sin reigneth when it is not opposed when a man doth yield up himself to execute all the commands thereof and doth fulfil and obey its lusts as the Ambitious the Worldly and the Voluptuous do whatsoever their lusts command them with a miserable bondage yea they willingly walk after it Prov. 7.22 He goeth after her straightway as an ox to the slaughter or as a fool to the correction of the stocks Sin is as a Guest to evil men but as a Thief and Robber to the godly welcome to the one but the other would not have it come into their hearts It is one thing to wear a Chain as an Ornament another as a Bond and Fetter to give way to sin or to have it break in upon us to put it on willingly or to have it put and forced upon us It may be they may be sensible of it they may purpose not to do it or may complain of it but this is a constant Truth That we oftner complain of sin than we do resist it and oftner resist it than prevail against it It is not enough for men to see their sins or blame them in themselves or to purpose to amend them and forsake them but they must strive to overcome them and in striving prevail But we speak now of the first complaining of sin There is a double deceit of heart whereby men harden themselves in complaining of sin without resistance of it 1. Either men complain of other sins and not the main as if a man should complain of an aking tooth when the disease hath seized upon the Vitals or of a cut finger when at the same time he is wounded at the heart of wandring thoughts in Prayer when at the same time the heart is habitually averse or estranged from God through some Idols which are set up there Ezek â—4 3 5. Son of man these men have set up their Idols in their heart and put the stumbling-block of their iniquity before their face should I be inquired of at all by them And vers 5. That I may take the house of Israel in their own heart because they are all estranged from me through their Idols They complain of want of quickening Grace when it may be they want converting Grace as if we would have the Spirit of God to blow to a dead coal So when we pray for strengthening Grace when we should ask renewing Grace and confess only the infirmities of the Saints when we should bewail the misery of an unregenerate carnal estate And we cry out of some incident weaknesses when we should first see that our habitual aversion from
he may devour with the World Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God with the Flesh Rom. 7.15 For that which I do I allow not for what I would that I do not but what I hate that do I there is the strife described Now we resist 1. By strength of resolution Dan. 3.18 We will not serve thy gods nor worship the golden image which thou hast set up Psal. 39.1 I said I will take heed unto my ways that I offend not with my tongue 2. Partly by hazarding our temporal interests Heb. 12.4 Ye have not yet resisted unto blood striving against sin Rev. 12.11 They overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 3. By opposing gracious considerations Gen. 39.9 How shall I do this wickedness and sin against God 1 Joh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one by opposing reasons out of Scripture or arguing strongly against sin 4. By praying or crying strongly for help when we are sensible of the burden of sin Rom. 7.24 O wretched man that I am who shall deliver me from this body of death 5. But chiefly by being acquainted with all the Christian Armor and the use of it we must not go one day unarmed but be armed cap-a-pee with the Helmet of Salvation which is Hope the Breast-plate of Righteousness the Girdle of Truth the Shoes of the Preparation of the Gospel of Peace the Shield of Faith the Sword of the Spirit The Apostle beginneth with First The Girdle of Truth whereby is meant a sincere and honest intention to be what we seem to be Satan useth wiâ—es but we must not imitate our Adversary in deceit but labour for Truth of Heart which as a Girdle is strength of the loins Secondly The Breast-plate of Righteousness which is a Principle of Grace inclining us to obey God in all things or a fixed purpose and endeavour to give God and man their due This secureth the breast or vital parts Thirdly The Feet must be shod We meet with rough ways as we are advancing to Heaven and Souldiers had their Greaves or brazen Shoes to defend from sharp-pointed Stakes fixed by the Enemy in the ground over which they were to march This Preparation is a readiness of mind to suffer any thing for Christ this is built on the Gospel of Peace Acts 21.13 Then Paul answered What mean ye to weep and break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus 1 Pet. 3.15 Sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear We must be ready to confess Christ in Persecutions and dangers When we have a sense of our peace and friendship made up between God and us by Jesus Christ and our great and eternal interests are once setled what need a Believer fear Fourthly The Shield of Faith which covereth the whole body a sound belief of the Mysteries of the Gospel and the Promises thereof especially a clear sight of the World to come They that have such a Faith see a sure foundation to build upon On the one side the Righteousness of Christ or the Promises of the Gospel to a penitent Believer of Pardon of strength to maintain Grace received and finally of eternal Life on the other side Threats to impenitent and sensual persons Fifthly The Helmet of Salvation which is a well grounded hope of eternal Life 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation This maketh a Christian hold up his head in the midst of all encounters and sore assaults he that often looketh above the Clouds and expecteth within a little while to be with God in the midst of the Glory of the World to come why should he be daunted Sixthly The Sword of the Spirit This is a Weapon both offensive and defensive it wardeth off Satans blows and maketh him fly away wounded and ashamed If Satan saith O it is too soon to mind Religion he hath the word ready Eccles. 12.1 Remember thy Creator in the days of thy youth If that it is too late then Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life If that his sins are too great or too many to be pardoned then Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon If Satan tempt him to live sensually Rom. 8.13 If ye live after the flesh ye shall dye If to defile himself with base Lusts 1 Thess. 4.3 4. This is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour If to a negligent careless Profession then Phil. 2.12 Work out your own salvation with fear and trembling 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory If to despondency and fainting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness SERMON XVI ROM VI. 15 What then shall we sin because we are not under the Law but under Grace God forbid HERE the Apostle preventeth an absurd Conclusion which might be inferred by people of a libertine Spirit from what he had said in the former verse either from the first or the last clause the Priviledge or the Reason from either carnal men might collect what might be matter of security to them in sin either because of the Priviledge Sin shall not have dominion over you therefore they might let loose the reins sin should not reign and consequently not damn Or else from the Reason Ye are not under the Law but under Grace the Negative part might seem to infer an exemption from the Duty of the Law the Positive But under Grace which provideth pardon for the lapsed they might infer hence that therefore they might sin impunè without any fear of punishment So that in short three Doctrines of Grace are apt to be abused First The free Pardon or exemption from Condemnation which the new Covenant hath provided for Sinners therefore they might sin securely no harm would come of it Secondly The Liberty and Exemption from the Rigour of the Law which requireth things impossible at our hands under the penalty of the Curse as if this had freed us from all manner
〈◊〉 Make no provision for the flesh they are provident in sin studied to please their Lusts. Surely such a like care should we have of Sanctity Providing things honest Rom. 12.17 Pass the time of your sojourning here in fear 1 Pet. 1.17 When men are solicitous that the new Nature be not annoyed as they were formerly that the carnal Nature might be gratified it is a sign that serious Godliness possesseth their hearts Now men were careful heretofore that their lusts might want no satisfaction and shall they not be careful that the course of their obedience shall be carried on without interruption Secondly Industry and Diligence is notable in the servants of sin We read of some that do evil with both hands earnestly Micah 7.3 There is an eager disposition in many to sin Wicked men take a great deal of pains to go to Hell we all served sin with all our might and strength Now should there not be such an unwearied diligence in Holiness Rom. 12.11 Not slothful in business fervent in Spirit serving the Lord. As industrious as you were in obeying your base lusts and vile affections so industrious should you be in obeying the Precepts of Christ. Our vigor is turned into another chanel See Paul's instance Acts 26.11 I punished them ost in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities compared with 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 Thirdly With a like promptness and readiness of mind There need no great deal ado to draw men to evil as a stone runneth down hill of its own accord because of its natural tendency thereto and the smallest temptations seem to have an irresistible force in them Prov. 7.21 With the flattery of her lips she forced him Now after Grace received we should be as ready to obey the motions of the Spirit There is no greater evidence of the new Nature than that our obedience becometh more easie and even There needeth not much ado to perswade the new Creature to such things as belong unto and suit with the new Nature 1 Thess. 4.9 For as touching brotherly love ye need not that I write to you for ye your selves are taught of God to love one another Inclination preventeth perswasion Others with much ado are brought to a sense of their Duty and after all they put off God with a little compulsory service which they have no mind unto and had rather forbear than do it Fourthly Resolution and Self-denial How firm are men to a purpose of sinning and go on still though it cost them dear much expence of time waste their Estate bring a blot on their Name yea many a wound in their Consciences and flesh and blood is consumed Prov. 5.11 O that we could thus deny our selves for Christ Every lesser hinderance is pleaded by way of hesitancy and bar to our Duty a little inconvenience in the Service of God seemeth irksom and grievous to us Those that do not take notice of the inconveniences of sin but will easily take notice of the troubles of afflicted Godliness What iniquity have you found in me Jer. 2.5 Alas that we cannot more deny our selves for God who gave us all that we have and can give us greater things than ever we lost for him Fifthly They stopped at no sin Ye yielded your members to uncleanness and to inequity unto iniquity from habitual sin they proceeded to actual from one kind to another rested not in the lust or purpose but were still accomplishing what their lusts craved at their hands So will you count your selves servants of Righteousness because you have some purpose to do good or have some wishes to be better though they never come into act and effect Alas a Christian is to be determined not by knowing or wishing and woulding but by doing He that hath my commandments and keepeth them he it is that loveth me Joh. 14.21 And whoso keepeth my words in him verily is the love of God perfected 1 Joh. 2.5 The carnal Nature venteth it self not in Lusts only but Practices so doth the new Nature it is an Habit and Principle that influenceth your daily course of life the same God that ruleth the Heart doth also rule the Life the root is for the fruit and the life within to inable us for action without so we have the root and life of Grace and Holiness that we may bring forth the fruit and do the works of Grace and Holiness Therefore whatever wishes and desires men have if they live as they did before neither God nor any wise man will judge that they are freed from sin and become the servants of Righteousness Sixthly The Progress they went forward from one sin to another and never stopped Now as they heaped up sin upon sin so should we add to Grace Grace 2 Pet. 1.5 6 7. Add to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity You should always grow more pure and holy and aim at an higher degree of Sanctification till all be perfected in Heaven 2 Cor. 7.1 Perfecting holiness in the fear of God The more Grace overcometh Nature the more comfortable every day will your lives be and Religion will grow a more easie and delightful thing to you the compleat subjection of our will to the Will of God is the health ease and quietness of our wills therefore study to be perfect 2. The Reasons why it must be so 1. From the Love and Goodness of God shewed in our Change which should constrain us and awaken in us principles of gratitude towards him 2 Cor. 5.14 15. For the love of Christ constraineth us c. Luke 7.47 Her sins which are many are forgiven her for she loved much It is a trouble to them that God hath been so long detained out of his right that the Devil hath ingrossed so much of their choicest time and best strength and therefore now they would make some recompence as Travellers that set forth late ride the faster Especially doth this hold good of them that have been great sinners it is possible that some have stuck at no villany but have ingulphed themselves in all manner of dissoluteness O how zealous should they be for God for time to come and bestir themselves that they may shew forth the sacred influence of Grace as they have done the cursed rigour of Nature 2. By Grace we have received a new Principle and Power Now Principiata respondent suis principiis a new Heart sheweth it self by newness of Life therefore the power and effect of Grace must as much discover it self as formerly we bewrayed the power of sin otherwise why is this new Principle planted in our hearts It is dangerous to receive objective Grace in vain
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of sons And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
love to God as the consequent of it it is but the carcase of a good work and so not acceptable to God the life and soul of it is wanting that obediential confidence which should enliven it Certainly there is no bringing forth fruit unto God till married to Christ Rom. 7.4 As children are not legitimate who are born before marriage 't is a bastard off-spring so neither are works acceptable till we be married to Christ. 2. It is also requisite that the person be renewed by the Spirit of Christ for otherwise he cannot have his spirit affections and ways such as to please God Nature can rise no â—igher than it self 't is grace carrieth the soul to God there needeth renewing grace Heb. 12.28 Let us have grace whereby we may serve him acceptably with reverence and godly fear To serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an acceptable manner and with that reverence and seriousness as it necessary is a work above our natural faculties till God change them we cannot please him So also actual grace Heb. 13.21 Working in you that which is pleasing in his sight The best actions of wicked men please him no more than Cains Sacrifice or Esau's tears or the Pharisees prayers 't is but a shadow of what a man reconciled and renewed doth or an imperfect imitation as an Ape doth imitate a man or a violent motion doth resemble a natural 1. VSE is To shew us what to think of the good actions of carnal men they do not please God they are for the matter good but there are manifold defects in them 1. There is a defect in their state they are not renewed and reconciled to God by Christ and therefore God may justly say Mal. 1.10 I have no pleasure in you neither will I accept an offering at your hands They live in their sins and therefore he may justly abhor and reject all their services they live in enmity to him and a neglect of his grace and will not sue out their atonement 2. There is a defect in the root of these actions They do not come from faith working by love which is the true principle of all obedience Gal. 5.6 Without love to God in Christ we want the soul and life of every duty Obedience is love breaking out into its perfect act 1 Joh. 2.5 If we keep his word herein is love perfected 3. There is a defect in the manner They do not serve God with that sincerity reverâ—nce seriousness and willingness which the work calleth for they shew love to him with their lips when their hearts are far from him Matt. 15.8 there is an habitual aversation whilst they seem to shew love to him All their duties are but as flowers strowed upon a dunghill 4. There is a defect in the end They do not regard Gods glory in their most commendable actions they have either a natural aim as when they are frighted into a little religiousness of worship in their extremities Hos. 7.14 They howl upon their beds for corn and wine And then they are like Ice in thawing weather soft at top and hard at bottom Or a carnal aim out of bravery and vain glory Matt. 8.2 Or a legal aim when they seem very devout to quiet conscience or to satisfie God for their sins by their external duties Mic. 6.6 7 8. Wherewith shall I â—ome before the Lord and bow my self before the high God Shall I come before him with burnt-offerings and calves of a year old Will the Lord be pleased with thousands of rams or with ten thousand rivers of oil Shall I give my first born for my transgression the fruit of my body for the sin of my soul But Solomon telleth us Prov. 21.27 The sacrifice of the wicked is an abomination to the Lord much more when he bringeth it with an evil mind At best 't is an abomination much more when 't is to buy an indulgence in some licentious practice by performing some duties required a sin offering not a thank offering But this cannot please God so as to obtain an eternal reward God temporally rewardeth moral obedience to keep up the government of the world as Pagan Rome while it excelled in Virtue God gave it a great Empire and large Dominion And Ahab's going softly and mourning was recompenced with a suspension of temporal judgments 1 King 21.29 Because he humbleth himself before me I will not bring the evil in his days Again there is a difference between a wicked man going on in his wickedness and a natural man returning to God When wicked men pray to God to prosper them in their wickedness as Balaam's Altars were made or to beg pardon while they go on in their sins so the sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Namely as they rest in external performances and think by their prayers or some other good duties to put by the great duties of Faith Repentance and new Obedience so these prayers and good things are abominable but in sinners returning to God and using the means and expressing their desires of Grace tho but with a natural fervency and with some common help of the Spirit tho the action doth not deserve acceptance with God and the Person is not in such an estate that God hath made an express promise to him that he will accept him yet he hath to do with a good God who doth not refuse the cry of his creatures in their extremities and 't is a thousand to one but he will speed the carnal man is to act these abilities and common Grace he hath that God may give more 2 VSE is to Exhort us 1. To come out of the carnal estate into the spiritual life for whilst you are in the flesh you cannot please God Now what is more unhappy than to do much to no good purpose To be acquainted with the toil of duties and not to be accepted in them Men are apt to rest in some superficial good actions and so neglect the Grace of God in Christ we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God certainly while you are ruled by the world the flesh and the Devil you are unfit to obey God therefore you must renounce the flesh the world and the Devil and give up your selves to God the Father Son and Holy-Ghost as Creator Redeemer and Sanctifier All after-duties depend on the seriousness of the first 2 Cor. 8.5 They first gave themselves to the Lord then unto us by the will of God And Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The more heartily you give up your selves to obey God and look for his favour upon the account of Christs Righteousness and wait for the healing Grace of his Spirit in the use of fit means the more easily
〈◊〉 passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affections The first word noteth vexing passions the next desirable lusts There are two dispositions in the soul of man of aversation and prosecution by the one we eschew evil by the other we pursue good Corruption hath invaded both and therefore Grace is necessary to rectifie and govern both 2 Cor. 6.7 By the armour of righteousness both on the right hand and on the left 1. We must crucifie our passions which have to do with evils vexatious to the flesh and we must subdue our lusts or affections which have to do with those good things which are pleasing to the flesh there are vexing evils in which the mind suffereth a kind of affliction but 't is a disorder arising from self-love and therefore it must be mortified as envy which corrodeth and fretteth the heart of him that is surprized by it but yet self love is the cause of it for we are troubled that any water should pass by our Mill or that others should enjoy any honour or esteem or trade or profit which we covet for our selves so anger at any thing done by man which is displeasing to us and if given way to is a short fury and madness and hindreth a clear discovering of what is right and equal Jam. 1.20 So worldly sorrow at any thing done by God displeasing to the flesh 2 Cor. 7. Worldly sorrow works death So inordinate fear which betrayeth the succors which reason and grace offereth to fortifie us upon any sudden incursion of evil The fear of man bringeth a snare Prov. 29.25 So worldly cares which divert us from God and dependance on his Providence Phil. 4.6 7. Yea set up an anti-providence in our own hearts The like may be said of malice and revenge all which bring a torture with them and if allowed or indulged would soon destroy our love to God or men as if God withholdeth from us any good that we desire or sendeth that which we desire not but crosseth our humor as sickness want reproach or disrespect or whatever the heart is carried to eschew or if men enjoy any thing more than we would have them or do any thing contrary to the conveniency of our flesh we storm and fret justifie our passions think we do well to be angry tho these are a sort of sins which are a punishment to themselves and do destroy not only our duty but our peace and disquiet and torment and soul that harbors them yea will soon destroy that love we owe to God or man therefore they must be mortified 2. Not only our passions but our affections must be mortified Or more pleasant lusts to which we are carried by a sweeter inclination of nature such as are stirred up by carnal baits and pleasures as to instance in sins of the more sordid and brutish part of mankind motions to Intemperance Luxury Uncleanness and brutish Satisfactions or to instance in the more refined part of the world to worldly Greatness Honour and vain delights to be distinguished from others by Estate Rank and outward Dignity as every man is apt to be carried away by some inordinate lust or other now whatever the distemper be it must be purged out of the heart if we would have Christ have any interest there And here we must not only restrain the act but mortifie the habits for otherwise we cannot be safe for every temptation falleth in with some or other of these sins and giveth a new life to it unless the lusts are weakned the conversation cannot be Christian 1 Pet. 2.4 Abstain from fleshly lusts having your conversations honest and Jam. 4.1 From whence come wars and fighting Come they not hence even from your lusts that war in your members All their strifes and contentions come from their carnal hearts or sensual inclinations which first rebelled against the upper part of the soul or the dictates of Grace and Reason and then broke out into outragious or misbecoming practises And our Saviour telleth us that Murthers Thefts Adulteries come first out of the heart Matth. 15.19 From the polluted fountain of the heart floweth all the pollution of the life And if the act should be restrained yet unless the heart be cleansed all is loathsome to God Matth. 23.27 Therefore kill the lusts in your heart and ye shall more easily curb the sins of the outward man that they may not break out to Gods dishonour Many think to fashion the life but neglect the heart and if they keep from scandal yet they do not advance the Authority and Power of Grace in the Heart but self-love securely beareth rule in the soul. Many die by inward bleeding as well as by outward wounds therefore unless our irrascible or concupiscible faculty be bridled and made pliable to the conduct of the heavenly mind we shall do nothing in Christianity to any good effect 3. As to actual temptations when they stir indwelling sin complain of the violence to God Rom. 7.24 Oh wretched man that I am Who shall deliver me from this body of death Bemoan your selves to him who alone can help you and is ready to do so when you are afraid of doing any thing contrary to your duty and an humble sense of your impotency is not only a good preparative to receive his graces but also to defy and rebuke the temptation Matth. 4.10 Get thee behind me Satan and Gen. 39.9 How shall I do this great wickedness and sin against God These are best smothered in the birth 4. Take heed of those sins which the people of God are most in danger of 'T is hard to say what they are for all sins when they are near and importune the flesh by the easie and profitable practice of them without danger or discovery may tempt an unwary heart Therefore we must have always our eyes in our head and stand upon our guard the secure are next to a fall there is no cessation of arms in this warfare nor treaty and conclusion of peace to be made with our lusts Sin is a bosome-friend but yet the sorest enemy and if we be not resolute and vigilant our appetites and senses or passions may betray us and if you be not daylie deadning worldly inclinations self-esteem and conceit you cannot stand out against the smallest temptation But they are most in danger of those sins which the temperature of body and constitution do incline them unto tho we must watch against all sins for all are hateful to God and contrary to his law and incident to us yet we are inclined to one sin more than to another there is something that is our privy sore and may be called the plague of our own hearts 1 Kings 8.38 Now this must be watched and striven against and here the victory is never cheap nor easie Many a groan many a prayer many a serious thought many an hearty endeavour it will cost us these master lusts they never go alone like great diseases that
and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
cannot rationally expect the best and richest Fruits of this gift and to be inabled and inlarged by the spirit who do not give such ready entertainment and obedience to his motions as the more serious and fruitful Christian doth 4. But do all that have it know that they have it I Answer 1. The spirit of adoption is in some weak and therefore not so perceptible as it is in others for small and weak things are hardly discerned All Gods Children have the spirit of adoption in the effects though not in the sense and feeling of it They have the spirit of comfort though not the comfort of it for if any have not the spirit of Christ they are none of his Rom. 8.9 The Witness of his spirit is spoken of as distinct from receiving the spirit v. 16. There is a Child-like inclination and impression left upon them tho they know it not own it not There is a difference between the thing its self and the degree we cannot say we have not the spirit of adoption because we have not so much of this spirit calming our hearts rebuking our fears and filling us with joy and peace in believing The spirit was given to Christ without measure but to Christians in a different measure and proportion as they yield up themselves more or less to the conduct of his grace and overcome the enemies of their peace the Devil the World and the Flesh the impression is left upon some in a smaller upon some in a larger character all are not of a growth and size some are more real Christians others only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent grace will more discover its self than a little grace under an heap of imperfections a fervent love will be felt and a lively hope of Heaven demonstrate its self and an exact obedience less liable to dispute as we increase in Love and Heavenly mindness so the spirit discovereth his presence in us 2. Where the spirit of adoption acteth at the lowest rate there is something to difference it from the spirit of bondage 1. They are carried on to wait upon God upon Gospel grounds though they cannot apply the comforts and enter themselves heirs to the priviledges thereof some know they are of the truth and can make out their title with clearness and satisfaction 1 John 3.14 And hereby we know that we are of the truth and shall assure our hearts before him others depend on Gods general offer while their claim and sincerity is as yet questionable God offereth to be a Father in Christ to all penitent believers and so we are incouraged to come to him by Christ the Apostle telleth us Heb. 7.19 That the gospel brought in a better hope by vertue of which we draw nigh to God There is a Child-like inclination when there is not a Child-like familiarity and boldness the soul cannot keep away from God but will come to him that he may pardon our sins and heal our souls and save our persons now this is the spirit of adoption in the lower or more obscure way of addressing our selves to God as a Father 2. There are child-like groans as well as child-like comforts compare Rom. 8.26 The spirit it self maketh intercession for us with sights and groans which cannot be uttered with 1 Pet. 1.8 In whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory In some the spirit only discovereth himself by hungring and thirsting after righteousness in others he worketh peace which passeth all understanding and joy unspeakable and full of glory 3. There is a child-like reverence when there is not a child like confidence They are affraid to offend their Heavenly Father though they cannot challenge all the fruits and effects of his Fatherly love as belonging to them when they cannot own him as a Father with delightful confidence yet they dare not offend him for all Gods Children have a Child-like love to him when they have not a full sense and assurance of his paternal love to them for he hath a title to our dearest love before we can make out a title to his benefits now they that love God hate evil Psal. 97.10 are tender of omitting any duty or committing any offence where there is this Holy awe there is a spirit of adoption 't is an owning of God as a Father 1 Pet 1.17 If ye call on the Father c. And therefore this reverence we call filial fear 4. The heart is carryed out to heavenly things though we cannot call them ours All that are children do look after a childs Portion there is a twofold hope First an hope which is the effect of regeneration 1 Pet. 1.3 And an hope which is the effect of experience Rom. 5.4 Now this puts a difference between the spirit of Bondage and the servile mercenary spirit when the currant of thine affections is carried out after the eternal inheritance servants and mercenaries must have pay in hand they covenant with you from day to day or from quarter to quarter or from year to year a child in the Family tarryeth for a Childs Portion Math. 6.4 When thou dost thine alms do not sound a trumpet before thee as 〈◊〉 hypocrites do in the synogogue and in the street they have their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present wages they look for discharge God from other things if he wiâ—l give them the honour and pleasure of the world they are satisfied and look for no more 5. Why this is the fruit of the new covenant dispensation There are three things which must not be severed 1. The object 2. A powerful agent 3. The disposition of the subject thence resulting 1. There is an object and that is the Gospel offering pardon and life reconciliation with God and the everlasting fruition of him in Glory In the Gospel or new covenant we have the highest discovery of Gods Fatherly goodness that he might be more amiable and lovely to us and be loved by us the great end of reconciling and saving lost man by Christ his wonderful condescention in his incarnation life sufferings and death was to commend his love to us Rom. 5.8 Herein God commended his love to us in that when we were yet sinners Christ died for us To this end also tend his merciful covenant and promises that we might not look upon God as a condemning Judg but as a gracious and reconciled Father offering to be so to all that will accept Christ and submit to him God would not immediately beget this perswasion in our minds by his own secret power but use this objective means work upon our love by love because he will work on man agreeably to the nature of man his covenant shall speak him a Father that we may apprehend him as a Father 2. There is an internal powerful agent and that is the spirit Besides the external objective means there must be an internal effective cause for though Gods Fatherly love
when you have done that which the promise requireth then your Title to Heaven is incomparably more sure than any mans Title to his Possessions and the Inheritance to which he was born and you will find the Saints in fixing and raising their hopes do not only look upon what is promised but their own qualification Psal. 119.166 Lord I have hoped for thy salvation and done thy commandments So Psal. 33.18 The eye of the Lord is upon them that fear him that hope in his mercy So Psal. 147.13 The Lord taketh pleasure in them that fear him that hope in his mercy They so believe in God as they fear to offend him and the hope of salvation goeth hand in hand with a care of keeping the Commandments we must not look to one side of the covenant only the priviledges and benefits but also to the duties and qualifications of those that shall be saved the penitent Believer the mortified Saint the heavenly-minded self-denying Christian. All this is shewed that 't is not enough to expect eternal life but it must be expected in Gods way 5. The expectation is certain and desirous 'T is certain for it goeth upon the promise of the Eternal God 't is desirous because the thing promised is our chief happiness all the Pomp and Glory of the world is but a May-game to it With respect to these Two Properties different effects are ascribed to hope First 'T is patient and earnest patient 1 Thes. 1.3 Remembring without ceasing your work of faith and labour of love and patience of hope And in the Verse next the Text And if we hope for it then do we with patiente wait for it and earnest v. 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God The Emblem in the resemblance of it is the earnest expectation of the creature and 2 Pet. 3.12 Looking for and hasting unto the coming of the Lord. 'T is patient because 't is sure 't is earnest because 't is good When the soul therefore is possessed with the truth and worth of these things which we hope for it looketh and longeth because they are such glorious blessings but tarrieth Gods leisure because his word is sure tho he doth delay our happiness and how smart and heavy soever his hand be upon us for the present 2. There is another pair rejoicing and groaning rejoicing Rom. 5.2 Rejoicing in the hope of the glory of God and groaning 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven We groan because of present burdens and our desire is delayed but we rejoice that our affection may be somewhat answerable to the greatness of the thing hoped for which is the Vision and Fruition of the ever blessed God When we seriously consider what we shall have and do hereafter how can a Christian chuse but rejoice it must needs possess his mind with a delight 'T is questionless a comfortable thing to him to think that he shall see the glory of God and be filled with his love and be exercised in loving lauding and praising him for evermore Where this is soundly believed and earnestly hoped for it will breed such a joy as supports us under all discouragements fears cares and sorrows and on the other side weigheth down all the pleasures and riches of the world In short sweetneth our lives and maketh Religion our chiefest delight 2. Reasons to prove that hope is a necessary Grace I shall prove 1. For the state of a believer in this world We are not so saved by Christ as presently to be introduced into the heavenly inheritance but are kept a while here upon earth to be exercised and tryed now while we want our blessedness and there is such a distance between us and it in the mean time we encounter with many difficulties there is need of hope Since the Believers Portion is not given him in hand he hath it only in hope things invisible and future cannot else be sought after As our understandings are cleared by faith to see things to come otherwise invisible our wills are warmed by love that we may be earnestly carryed out after the supreme good so our resolutions and inclinations must be fortified by hope that we may seek after it and not be diverted either by the comfortable or troublesome things we meet with in the world This is the difference between the children of God in their warfare and in their triumph in their way and in their home they that are at home are rejoicing in what we expect and are in possession of that supreme good which we hope for they are entred into the joy of their Lord and have neither miseries to fear nor blessings to desire beyond what they do enjoy they see what they love and possess what they see but the time of our advancement to these is not yet come and therefore we can only look and long for it the glorified are distinguished from us by fruition and we are distinguished from all others by hope we are distinguished from Pagans who have no hope Eph. 2.12 Having no hope and without God in the world 1 Thes. 4.13 Sorrow not as others which have no hope We are distinguished from Temporaries Heb. 3.16 If we hold fast the confidence and rejoycing of hope firm to the end The Temporary loseth his tast and comfort and so either casteth off the profession of Godliness or neglecteth the power and practice of it the other is diligent serious patient mortified heavenly holy because he keepeth the rejoicing or his hope the end sweetneth his work 2. From the new nature which is not intire without hope This is one of the constitutive graces which are essential to a Christian 1 Cor. 13.13 And now abideth faith hope and charity these three but the greatest of these is charity He opposeth the abiding things the necessary graces to the arbitrary gifts and among these he reckoneth hope 'T is the immediate fruit of the new birth 1 Pet. 1.3 Begotten to a lively hope The new nature presently discovereth its self by a tendency to its end and rest which is the fruition of God in Heaven now the new creature cannot be maimed and imperfect because it is the immediate production of God 3. From the use for which it serveth 1. It is necessary to quicken our duties Hope sets the whole world a work the Husbandman plougheth in hope and the Soldier fighteth in hope and the Merchant tradeth in hope so doth the Chrstian labour and serve God in hope Acts 26.7 Vnto which promise our twelve tribes instantly serving God day and night hope to come Certainly a man that hopeth for any thing will be engaged in the earnest pursuit of it and follow his work close day and night but where they hope for no great matter they are sluggish and indisposed the principle of obedience is love but the life of it is hope
hath sealed us and given us the earnest of the spirit Now since we go not upon guesses but sure grounds the promise of the eternal God thus sealed and confirmed should not â—e hope 3. Our relation to God He is our God and Father John 20.17 I ascend to my father and your father and to my God and your God As our God he will give us something like to himself something better than the world yeildeth something fit for a God to give or else he could not with honour take that title upon him Heb. 11.16 Wherefore God is not ashamed to be called their God for he hath prepared for them a citâ— As our Father he will give us the Heavenly inheritance Luke 12.32 Fear not little 〈◊〉 't is your fathers pleasure to give you the kingdom If God were a Judg only we 〈◊〉 fear how it would go with us in the day of tryal but if he will dignifie 〈◊〉 with 〈◊〉 title of Children we may expect a Childs portion Rom. 8.17 And if children 〈…〉 heirs of God and joint heirs with Christ if so we suffer with him that we 〈◊〉 be also glorified together Be sure that you be Adopted Justified taken into the Family 4 Christs merit and passion Rom. 5.10 For if when we were enemies we were recoâ—â—iled by the death of his son much more being reconciled we shall be saved by his life 〈◊〉 the â—â—ood of God was given for some other thing than that little happiness and 〈…〉 of comfort which we injoy here Do men that understand themselves 〈…〉 for trifles when wise men lay a broad and large foundation we expect a 〈…〉 If Christ be abased we may be exalted if he was apparell'd with 〈◊〉 flesh we may be cloathed with his Glory that which keepeth hope alive is the considerations of that ransome which Christ paid to reconcile us to God that we might be capable of the highest fruits of Christs Death an assurance of his love even eternal 〈◊〉 5. His Resurrection and Ascention 1 Pet. 1.21 God hath raised him from the dead and gave him glory that your faith and hope might be in God Christ confirmed his Mediatorship and herein he is a pattern to us taken possession of Heaven in our 〈◊〉 and nature he did in our nature rise from the dead and ascend into Heaven to give us a red and visible demonstration of a Resurrection and a life to come that we might look and long for it whilst we follow him in obedience and sufferings Christ is entred into his Glory and shall we be kept out Some saw him after he was risen and some saw him ascending we have certain testimony of it that he is gone to Heaven before us he that came to be an example of duty is also a pattern of felicity 6. Hâ—â— potent intercession He is sate down on the right hand of Majesty that he may apply his purchase and bring us into possession of that happiness which he hath procured for us We have a friend at Gods Right-hand who cannot satisfie himself to be there without us John 17.24 Father I will that they whom thou hast given me may be where I am and may behold my glory He is gone to Heaven as our forerunner Heb. 6.19.20 Which hope we have as an anchor of the Soul both sure and stedfast and which entreâ—â— into that within him the vail whither the forerunner is for us entered even Jesus made an high priest for ever after the order of Melchisedec Gone ashore whither we seek to Land Micha 2.13 The breaker is come up before them He hath taken all impediments out of the way and prepared a safe landing-place for us 7. All our former experience of God He hath ever born us good will never discovered any backwardness to our good he purposed it in Christ before the world was sent his Son to die for us before we were Born or had a being in the world called us when we were unworthy warned us of our danger when we did not fear it offered this happiness to us when we had no thought of it and left we should turn our backs upon it followed us with an earnest and uncessant importunity till we came to have anxious thoughts about it till we began to make it our business to seek after it by the secret drawings of his spirit inclined us to chuse him for our portion how many contradictions and struglings of heart were there ere we were brought to this ever since he hath been tender of us in the whole conduct of his providence afflicted us when we needed it delivered us when we were ready to sink he pardoned our failings visited us in ordinances supported us in troubles helped us in Temptations and is still mindful of us at every turn as if he would not lose our hearts and shall we not hope in him to the last Hath he forgotten to be gracious As they said Judg. 13.23 If the Lord were pleased to kill us he would not have received a burnt-offering and a meat offering at our hand neither would he have shewed us these things So if God had no mind to save us he would not use such methods of grace about us 8. The greatness of the Gospel Covenant For that allayeth a great many fears to remember that we are to interpret our qualification according to the Covenant of Grace and the sweet terms thereof and tho there be many failings we may be accepted with the Lord who will not impute to his people their frailties and sins of infirmity not perfection but sincerity is our claim we have indeed a faith too weak and mingled with doubtings too little love to God and self-love too prevalent Our desires of grace too cold our thoughts often distracted but yet where the heart is set to seek the Lord he will accept us and our infirmities shall be forgiven us for Christs sake When he justifieth who shall condemn Rom. 8.23 He will answer for the imperfection of our holy things every sin is not a sign of death some are consistent with a state of grace and hopes of glory there are some sins which every one that truly repenteth ceaseth to commit them Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy There are other sins which they that repent do hate but they too frequently return Rom. 7.15 What I hate that do I. As the imperfection of our graces many vain thoughts and inordinate passions too much deadness and coldness in holy duties these are forgiven and consist with life these are causes of childlike humiliation but not of judging our selves ungodly or cast out of the Favour of God 2. To breed earnestness and this desirous expectation 1. Think often of the sinfulness and misery of the present evil world Even the better pâ—rt of it that which is incident to the people of God which are to be considered either singly or collectively
any sinful infirmities as ignorance distrust c. For afflictions see 2 Cor. 12.9 10. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong For sins see Heb. 5.2 3. Who can have compassion on the ignorant on them that are out of the way for that he himself also is compassed with infirmities And by reason hereof he ought as for the people so also for himself to offer for sins The word for help is notable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities as Mark 9.24 Lord I believe help my unbelief help me against it which we render he helpeth also joineth in relieving helpeth us under our infirmities Goeth to the other end of the sâ—aff and beareth a part of the burden with us The word signifieth To lift up a burden with another In afflictions we are not alone but we have the Holy Ghost as our Auxiliary Comforter who strengtheneth and beareth us up when we are weak and ready to sink under our burden 2. The reason evincing the necessity of that help for we know not what we should pray for as we ought In which there is 1. Something intimated and implyed That prayer is a greater stay in afflictions James 5. If any among you be afflicted let them pray God doth afflict us That we may swallow our griefs but vent them in prayer We have no other way to relieve our selves in any distress but by serious addresses to God This is the means appointed by God to procure comfort to the distressed mind safety to those that are in danger relief to them that are in want strength to them that are in weakness In short The only means for obtaining good and removing evil whether temptations dangers enemies sin sorrows fears cares poverty shame sickness God is our only help against all these and prayer is the means to obtain relief from him yea all grace and strength and the greatest mercies that we desire and stand in need of 2. That which is expressed that we know not how to conceive our prayers aright either as to Matter or Manner 'T is said of Zebedees Children ye know not what ye ask Matth. 20.22 and 't is true of all others also we often beg a mischief to our selves instead of a blessing In those times they were subject to great persecutions and therefore prayed for an exemption from them which not happening according to desire they were troubled Therefore the Apostle telleth them we know not what we should pray for as we ought we know not what is absolutely best for us till the spirit inlighten and direct us There is a darkness and confusion in our minds we consult with the flesh and ask what is most easie and what is most advantagious The spirit of God knoweth what we most stand in need of and is best for our turn health wealth honour or sickness poverty and disgrace There is need of great consideration when we pray more than good men commonly think of That we may neither ask things unlawful nor lawful things amiss Jam. 4.2 we know not what spirit we are of Luke 9.55 we count revenge zeal therefore the Holy Ghost doth instruct and direct our motions in prayer 2 Cor. 12.8 9. 3. The particular assistance we have from him is mentioned but the spirit maketh intercession for us with groans which cannot be uttered Where observe 1. The Author of this help and assistance The spirit it self maketh intercession for us not that the spirit prayeth but sets us a praying As here the spirit is said to pray in us so elsewhere we are said to pray in the Holy Ghost Jude 20. he prayeth As Solomon is said to build the Temple he did not do the Carpenters or Masons work but he directed how to build found out workmen and furnished them with money and materials Neither doth the spirit make intercession for us as Christ doth Rom. 8.34 who is at the right hand of God and maketh intercession for us presenting himself to God for uâ— the drawing up of a petition is one thing the presenting it in Court is another The spirit as a Notary inditeth our requests and as an Advocate presenteth them and pleadeth them in Court 2. The manner of his help and assistance he stirreth up in us ardent groans in prayer or worketh up our hearts to God with desires expressed by sighs and groans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans as well as unutterable and so some take it here And indeed that way it beareth a good sense That the vertue of true prayer doth not consist in the number and artifice of words as those that thought they should be heard for their vain bublings and much speaking Matth. 6.7 Alas the greatest command and flow of words is but babling without these secret sighs and groans which the lively motions of the spirit stirreth up in us There may be this without words As Moses cryed unto the Lord though he uttered no words Exod. 14.15 or unutterable Whatsoever proceedeth from a supernatural motion of the spirit its fervour and efficacy and force cannot be apprehended or expressed 1 Pet. 1.8 Ye rejoice with joy unspeakable and full of glory and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds In short the sum of all is this we have no reasons to faint under afflictions since there is help in prayer and these prayers are not in vain being excited by the spirit dwelling in us we are ignorant and he teacheth us what to pray for and assisteth us by his holy inspirations We are cold and backward and he inflameth us and exciteth us to pray with fervour and holy sighs and groans The points from this verse are three 1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them 2. That prayer is one special means by which Gods holy spirit helps Gods children in their troubles and afflictions 3. That the prayers of the godly come from Gods spirit For the first point That the holy spirit doth strengthen and bear us up in our weaknesses and troubles that we may not faint under them The sense of this Doctrine I shall give you in these four considerations 1. That it is a great infirmity and weakness if a Christian should faint in the day of trouble The two extremes are slighting and fainting Heb. 12.5 My son despise not the chastning of the Lord nor faint under it So Pro. 24.10 If thou faintest in the day of trouble thy strength is small partly because there is so little reason for a Christians fainting Who should be more undisturbed
an internuncius and messenger but when he used him as a Redeemer as one that was to pay a ransom for us it may be much more said so 3. For us all The Persons for whom for the cursed race of fallen Adam who had no strength to do any thing for themselves who had cast away the mercies of our creation and were sensless of our misery and careless of our remedy had abused the goodness of his bounty and patience and were utterly lost to God and themselves the whole time that we lived in the world shewed Gods sparing us but yet he spared not Christ Every moment we lived after the committing of sin was the fruit of Gods indulgence the arrow is upon the string only God respiteth execution and took this way of Redemption by Christ that we might be discharged not only from the hurt but the fear of his wrath and curse due to us 2. God having laid this foundation let us see what a superstructure of grace is built thereon he doth freely give us all things all good things are the gift of God Jam. 1.17 And whatever God giveth he giveth freely for there can be no preobligation upon him Rom. 11.35 Who hath given him first But here the chief thing considerable is the largeness of the gift he will give all things this comprehensive and capacious expression includeth much comfort in its bosem Let us explain it a little both the Creature and the Creator from God to the poorest thing in the world through Jesus Christ all is ours Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son God himself maketh over himself to his children who is all in all he doth enjoy God and all things besides which may be a blessing to him he is ours that hath all things and can do all things and what can the soul desire more 2. This all things reacheth to the two worlds Heaven and earth are laid at the foot of a believer 1 Tim. 4.8 But godliness is profitable to all things having the promise of the life that now is and of that which is to come Here God is not wanting to his people but the gift and grace promised is eternal life 3. This all things concerneth the whole man the body and the soul the body is in covenant with God as well as the soul and therefore 't is provided for by the covenant we feel not only the comfort of it at the last day when 't is raised up as a part of Christs Mystical Body but for the present the bodily life exposeth us to manifold necessities but Matth. 6.33 First seek the kingdom of God and his righteousness and all these things shall be added unto you He that hath any place or office hath the perquisites of the place or office now for the soul 2 Pet. 1.2 The divine power hath given us all things necessary to life and godliness Meaning by life internal grace and by godliness the fruit of it an holy conversation There 's not only the remote inclination but the actual readiness yea the final accomplishment will and deed Phil. 2.13 4. All things that are for our real advantage of what nature soever they be 1 Cor. 3.21 All things are yours Ordinances Providences Death the connexion between both the worlds whatever belongeth to our happiness and will further us to the Kingdom of glory for God is engaged No good thing will he withhold Psal. 84.11 Well then is not a Christian compleatly provided for That hath God and the creature Heaven and earth pardon and life grace and glory that is reconciled to God by the death of Christ and saved by his life protection and maintenance and a sanctified portion in this world and the happinesâ— of the life to come A Christian that is safe among friends and enemies that liveth in Communion with God here and shall dwell for ever with him hereafter is he not well provided for 3. The strength and the force of the inference Certainly this broad and ample foundation will support the building tho the top of it mount above the clouds and be carried so high as the glory to come 1. Because the giving of Christ is a sign and pledg of his great love to us and what will not love and great love do for those whom it loveth John 3.16 God loved the world that he gave his only begotten Son He doth not tell you how but leaveth you to admire and rejoice at so unspeakable and unconceivable love and 1 John 4.10 Herein is love not that we loved God but God loved us and sent his Son to be a propitiation for our sins The Apostle awakeneth our drouzy thoughts herein is love here is a full manifest real proof of his love 't is commended to us set before our thoughts Rom. 5.8 Christs love resteth not in good wishes or the kind affection of his heart but breaketh forth into action and evidence and real performance nay 't is not only real but glorious things may be demonstrated as real which yet are not commended or set forth as great sometimes God professeth his love to a people I have loved you but because they were afflicted and miserable they expostulate with this bold reply Mal. 1.2 Wherein hast thou loved us Now here is a full and clear Demonstration of it He spared not his own Son Now what may not we promise our selves from this great love Hereby we see how much his heart is set upon our salvation therefore no fear but he will carry it thorough God is in good earnest with you or he would never have made such provision In short he would never have given up Christ to be betrayed and sentenced and crucified and to dye for a sinful world if he had not been in good earnest in his love 2. Because Christ is the greatest and most precious gift And surely God that hath given so great a benefit as his own Son will he stick at lesser things He that hath given a Pound will he not give a farthing Hath he given Christ and will he not give pardon to cancel our defects and grace to do our duty Comfort to support us in our afflictions Supplies to maintain and protect us during our services and finally will he not reward us after we have served him Reconciliation by his death is propounded as a more difficult thing than salvation by his life Rom. 5.10 Two things breed confidence the fidelity of God and his liberality his liberality in his gifts and his fidelity in his promises his giving up Christ to die for us is a pledg of both This was the greatest promise the exhibition of the Messiah and this was the greatest gift All other gifts full short of this and do not beget such a confidence and hope In Creation God gave you a reasonable Nature such a Life as is the Light of man but in Redemption to make way
â—s above others for that we cannot know till we love him but his common love and mercy to sinners and that was manifested in Christs being sent as a propitiation for our sins and not for ours only but for the sins of the whole world 1 John 2.2 This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God 2 Cor. 5.19 God was in Christ reconciling the world to himself This grace God offereth to us as well as to others namely that God for Christs sake will pardon our sins if we will but forbear further hostility and enter into his peace None are bound to believe that God especially loveth them but those that are specially beloved by him for none are bound to believe a falshood and a falshood it is to us till we have the saving effects and benefits and therefore it is not the special but the general love of God which draweth in our hearts to him yea his Saints after some testimonies received of Gods special love make this to be the great engaging motive Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me 2. There is a special love when this grace is applied to us Eph. 2.4 5. But God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins He did not begin to love us when we were converted that is of a more ancient and eternal rise but then he did begin to apply his love to us and this no ordinary but great love when God was angry with us and pronounced death on us in the sentence of his law then he quickned us and reconciled us to himself when his law represented him as an enemy and in the course of his Providence he appeared as an enemy and the apprehensions of our guilty fears bespeak him an enemy then did God for Christs sake bestow his converting grace upon us Now 't is a great advantage to draw nigh to God as a reconciled Father and actually in covenant with us surely this is and will be the object of our everlasting love and joy Rom. 5.18 And a notable prop of confidence in prayer could we once believe that he dearly loveth us and is actually reconciled to us and taketh us for his children and delighteth in our prosperity Oh how chearfully should we come into his presence John 16.27 The Father himself loveth you because you have loved me and believed that I came out from God We have then not only his own intercession but the Fathers especial love as the ground of our audience and acceptance Now this particular interest dependeth on something wrought in our souls by the holy Spirit our Lord mentioneth two things their faith in Christ and love to God or a thankful acceptance of him as our Lord and Saviour love to God or a thankful obedience to him John 14.22 23. We cannot perceive our special interest in the love of God but by the evidences of our sincerity when we see Gods love tokens in our hearts faith and love wrought in us by his spirit then we may know that he loveth us by this special love the question is Doth God love me Hath he given his Spirit How shall I know that Answer By the Effects Do you believe in Jesus Christ How shall I know my faith is sincere and the faith of Gods Elect Doth it work by love Gal. 5.6 How shall I know that I love God The acts of sincere love are seeking after God and delighting in him if you cannot find the latter the former is a comfortable evidence Prov. 8.17 I love them that love me and they that seek me early shall find me The desiderium unionis the desirous seeking love if it be serious and earnest it is sincere tho you find not such delightful apprehensions of his grace to you clear this once and when you come to pray you may know that God loveth you with a special love the dearest friend we have in the world doth not love us the thousand part so much as he doth nay as Valdesso saith the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the greatness and infiniteness of his own Being and with this perswasion pray to him 2. Gods love is not a cold and uneffectual love That consists only in raw wishes but an operative active love that issueth forth to accomplish what he intendeth to us tho by the most costly means and at the dearest rates God is good and doth good Psal. 119.68 He hath a love to us and will do good to us our love many times goeth no further than good wishes and good words be warmed be cloathed but give not those things which are needful to the body Jam. 2.26 Our Lord rested not in kind wishes but giveth a full demonstration of his love if Christ be needful for the Saints they shall have him God spared not his own Son 3. 'T is a great love such as may raise our wonder and astonishment and so may enlarge our expectations and capacities for the reception of other things Eph. 3.18 19. That ye may with all saints comprehend what is the heighth and breadth the length and depth and to know the love of Christ which passeth knowledg that ye may be filled with all the fulness of God There is such an infiniteness and immensity in this love of God in Christ as raiseth our desires and hopes to expect all other things from him which belong to our happiness if God will do this what will he not do for those whom he loveth he that hath given a talent will not he give a peny We confidently go to one with a request who hath done some great thing for us already What greater thing could there be than his giving his Son to die for a sinful world John 13. 13. Greater love hath no man than that he lay down his life for his friends We were not friends in state but only friends in his purpose nay we were actual enemies but reconciled and brought into friendship by his death No man can express greater love to his dearest friends than to adventure to die for them This did Christ for us 4. 'T was a love expressed to us when our case was not only difficult but desperate and remediless as to any other agent Isa. 56.16 And he saw that there was no man and wondred that there was no intercessor therefore his own arm wrought salvation for us Psal. 40.8 The redemption of the soul is precious and ceaseth for ever Like perplexities often occurring in the Churches case 2 Chron. 22.12 O our God wilt thou not judg them for we have no might against this great company that cometh against us neither know we what to do but our eyes are unto thee And Esth. 3.14 When the writing was signed and sent abroad
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
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 Children and Brethren and Sisters and his own life he cannot be my disciple Now this love that is in us being of such a vehement nature it can be resisted no more than death or the grave can be resisted No opposition can quench or extinguish it no Pleasures or Honours or Profits can bribe it If men would give all their substance such a soul will be faithful to Christ so that by this love Christ maintaineth his interest in our souls The stony ground could not abide the heat of the sun the thorny ground was choaked with the deceitfulness of riches and voluptuous living Waters or Bribes may carry away some unmortified souls but sincere love to Christ will not suffer us to be tempted away from him 1. USE Is information How a Christian cometh to be safe in the midst of temptations 1. 'T is by Christs love to us and ours to him First his love to us Once be perswaded that Christ loveth you then what need you fear Nothing that he doth will be grievous to you but how shall I bring my heart to this His love to sinners is plainly demonstrated in our Redemption Rom. 5.8 But God commendeth his love toward us in that while we were yet sinners Christ dyed for us But his special love to us is shed abroad in our hearts by the Holy Ghost Rom. 5.5 he giveth the effect and the sense The general love must be apprehended by faith 1 John 4 16. We have known and believed the love God hath to us and improved by serious consideration Eph. 3.18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth by taking this way to be possessed of this love Prov. 8.17 I love them that love me and they that seek me early shall find me and the effects of it sought after What is every day done more to heal and recover our wounded and self condemned souls and to rescue us out of the misery incurred by sin to appease our griefs and fears What power against sin What assistance of grace in your duties and conflicts 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except you be reprobates This is to seek a proof of Christ in you Secondly for the other we get it by patience in afflictions Rom. 5.5 bâ— fruitfulness in obedience John 14.21 23. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him If a man love me and keep my commandments my Father will love him and we will come unto him and make our abode with him Converse with God in solemn Ordinances Cant. 1.4 Draw me we will run after thee the King brâ—ught me into his chamber we will be glad and rejoice in thee we will remember thy love more than wine 2. Our love to Christ This must be taken in for 't is we are assaulted not Christ we are conquerors not God nothing shall divorce us Christ will never forsake a loving soul nor will a loving soul easily forsake him they have such an esteem of Christ that all things else are but dung and dross Phil. 3.8 9 10. Let deceived souls desire worldly greatness they can be satisfied with nothing but Christ nothing can supply his room in their hearts SERMON XLVI ROM VIII 36 37. As it is written for thy sake we are killed all the day long we are accounted as sheep for the slaughter Nay in all these things we are more than Conquerors through him that loved us IN the former of these verses the Apostle continueth his challenge and then in the latter giveth the answer from experience He continueth the challenge verse 36. speaking to the last enumerated Sword lest he should seem to triumph over a feigned enemy he sheweth how the people of God in all ages are not only subject to divers calamities but even to death its self he proveth it by a quotation Psal. 44.22 for thy sake we are killed all the day long The words of the Psalm seem to relate to the times of Antiochus when every day they were in danger of death for religious sake As it is written for thy sake c. The answer is in verse 37. That in all these things we have had experience and have found this that they have no power to separate us from the love of Christ. In the words considered in themselves observe three things 1 The greatness of the tryal for thy sake we are killed all the day long 2. The absoluteness of their Conquest and Victory in all these things we are more than Conquerors 3. The Author or cause through him that loved us 1. The greatness of the tryal The calamity of the people of God in those times is First Literally expressed Secondly Set forth by a similitude or Metaphor 1. Literally expressed for thy sake we are killed all the day long Where 1 The cause for thy sake out of love to him and zeal for his glory and the purity of his worship This instance sheweth partly that the true Religion is ever hated in the world and partly that for the love of God we ought to endure all manner of extremities Partly that 't is a blessed thing when our death is not occasioned by our own crimes but meerly for Gods sake when a man doth not suffer as an evil doer but for Righteousness sake 2. The grievousness of the tryal we are killed not spoiled only but killed 't is further set forth Heb. 11.37 They were stoned sawn asunder tempted slain with the sword that is put to death several ways Some think it should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burnt or tempted by some cruel kind of death to forsake God The whole signifieth That the lives of the Saints were most cruelly taken away by several kinds of tormenting deaths 3. The continuance all the day long either the Church speaketh as a collective body for a single person can be killed but once now one then another made away all hours of the day they were taking or killing some of the brethren yet the rest were not discouraged or else killed all the day long must bear this sense that they were always in fear of death it did continually hang over their heads they were no time free as the Apostle saith 1 Cor. 15.31 I die daily He did daily run the hazzard of death 2. By a similitude we are accounted as sheep for the slaughter some take the allusion from sheep appointed for Sacrifice The wicked thought they did God good service in killing the godly John 16.2 And the godly themselves yeilded up themselves as a Sacrifice to God 2 Tim. 4.6 I am ready to be offered and
cittadel and castle A Christian because he loveth Christ he will not leave him as a sinner will not leave his lusts and worldly profits because he loveth them Faith reports the great love of Christ what he hath done to pacifie God to bring home the sinner what in a way of satisfaction what in a way of conversion therefore a Christian is loath to leave Christ who hath so loved his soul and whom his soul so loveth A bare belief is only in the head which is but the entrance into the inwards of the soul 't is the heart is Christs castle and cittadel a superficial bare assent may let him go but 't is faith working by love that produceth this close adherence I come now in the fourth place to the reasons Why more than conquerors 1. On Gods part 2. On the Believers part 1. On Gods part The keeping of the Saints is partly a matter of power and partly a matter of care now if God take the charge of us surely we must be kept for God is invincible in his power and unchangeable in the purposes of his love or which is all one Christ is mighty to save and ready to save Isa. 63.1 I that speak in righteousness am mighty to save 1. He is in Gods hand and Christs hand John 10.28 29. I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand my Father is greater than all and none is able to pluck them out of my Fathers hand They may have many shakings and tossings as to their Spiritual condition yet their final perseverance till they come to eternal life is certain Surely God and Christ are invicibles no other creature hath any power but what God gave them at first and consequently may be taken away at Gods pleasure and is limited by him in the mean time therefore though in themselves they might fail and be left for ever yet his power and everlasting arm is able to sustain them therefore nothing is to be feared if God desert us not they are in his hand that is under his powerful protection You will say while they keep close to God nothing shall ruin them but God hath undertaken that Jer. 32.40 He will put his fear into their hearts that they shall never depart from him The whole business of our salvation and all the conditions of it are in Gods hand God seeing how man had wasted that stock of grace which he had put into his hands before the fall resolveth to provide for him in time to come to keep his heart and will in his own hand and to guide it by his Spirit that he might not hazard his estate any more or be cheated of it by Satan In mans restitution after the fall his estate is impaired with respect to the perfection of it in this present life he is bruised in his heel with divers temptations and slips into sin but it is much better in regard of the firmness of it Man having power in his own hands lost it quickly therefore now his whole salvation is in Gods hands both end and way and means and all that conduceth thereunto Col. 3 3. Our life is hid with Christ in God not only in point of obscurity but security not left any longer to our own keeping 't is in safe hands 2. As God is invincible in his power so he is unchangeable in the purposes of his love for according to his unchangeable nature whom he loveth he loveth to the end His New-Covenant gifts are without repentance Rom. 11.29 The matter is made sure between God and Christ John 6.39 This is my fathers will that of all that are given me I should lose nothing but should raise it up again at the last day They are given him by way of recompence and by way of charge if he take them into his custody and charge he will be faithful for he is to give an account for them at the last day by head and poll Heb. 2.13 Behold I and the children which God hath given me Christ hath a special charge to keep all those safe whom God hath given him and surely he hath sufficient power and will be careful of his charge to keep them safe 2. On the Believers part 1. His relation to Christ he is united to Christ marryed to him in the covenant 1 Cor. 6.17 He that is joyned to the Lord is one Spirit Impossibile est massam a pasta seperari leaven kneaded into the dough cannot be got out Certainly 't is a great means of our prâ—servation Why 1. Partly because from this union of Christ with believers there floweth life which is not like the Animal life obnoxious to death and corruption 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 3.9 an incorruptible seed 1 Pet. 1.23 A fountain of living waters always springing up to eternal life John 4.14 Secondly from this life resulteth a double inclination which serveth to preserve it and keep it up which is first a careful avoiding of what is contrary to it none more tender and timorous of their own infirmities than they who are indowed with it Pro. 28.14 more watchful against occasions of revolting 1 Cor. 10.12 Therefore let him that thinketh he standeth take heed lest he fall More diligent in using sanctified means of confirmation 1 John 5.18 He that is begotten of God keepeth himself and that evil one toucheth him not They are chary of that life theâ— have and those hopes they are called unto 1 Cor. 9.27 But I keep under my bodâ— and bring it into subjection lest by any means when I have preached to others I my self shâ—uld be a cast 〈◊〉 This being their disposition the Lord by it fulfilleth the purâ—oseâ— of his grace Secondly a desire to maintain promote and increase this life by the use of all Gospel means 1 Pet. 2.2 As new-born babes desire the sincere milk of the word that you may grow thereby And James 1.18 19. Of his own will begat he us by the word of truth that we should be a kind of first-fruits of his creatures Wherefore my beloved let every man be swift to hear Thirdly the new nature is thus acting us under the care and protection of God and most especially when we are most in danger to miscarry Psal. 94.18 I said my foot slippeth then thy right hand held me up So Psal. 7â— 23 Nevertheless I am continually with thee thou hast holden me by thy right hand When was thaâ— Sâ—e verse 2. But as for me my feet were almost gone my steps had well nigh slipped God supports us by his grace when the temptation is apt to make too great a shock and impression upon us 2. There is something more on the believers part there are two graces which have a great influence upon our adherence to God Faith and Love 1. Faith hath a great influence upon our victory 1 John 5.4 5. For whosoever is born of God overcometh
deep experience of his grace in Christ that have not taken up some light thoughts about it but are deeply overcome and possessed with a sense of his love whose heart and soul is towards God and his wondeful love in Christ is the root and foundation of all their Religion now these thorough-Christians who are rooted and grounded in faith and love they are not so much believers in conflict as believers in triumph and whereas others make an hard shift to get to Heaven with much labour both of flesh and Spirit and many doubts and fears they keep up a continual rejoycing in God and find little or no trouble or disturbance in the Spiritual life Lusts are more mortified and Satan is discouraged and they are assisted with a larger experience of grace than others receive 1. USE Is information 1. To shew what cause they have to be ashamed that are discouraged by smaller temptations that cannot run with the foot-men Jer. 12.5 The smallest things separate them from the love of God in Christ or darken the comfort of it in their souls 2. The great priviledges of a Christian. Turn him to what condition you will raise him or cast him down kill him or spare his life you cannot harm him inrich him or beggar him his happiness is not at your command he is not at the disposal of any creature in the world Devils or Men crosses and contrary winds blow him to Heaven Cant. 4.16 and here death life heigth depth if God hath good to do by his life he will preserve him if his work is ended he will take him away by death All doth better his heart or hasten his glory 3. What an advantage those Christians have above others that make it their business to love God and count it their happiness to be beloved by him Take either first that make it their business to love God Love God once and all that he doth will be acceptable to you and all that you do will be acceptable to him for if we love him nothing will be grievous not commands grievous nor tryals grievous 1 John 5.3 Heb. 12.6 Whom the Lord loveth he chastneth 'T is from a father and all that you do is acceptable to God The lovers mite is better taken than the vast treasures of enforced service If you love him you may be sure he loveth you John 14.21 Secondly They count it their happiness to be beloved by him and then under the sorest temptations 't is enough that God loveth them if he will not take away his loving-kindness from them 't is enough though he visit them with scourges Other things will not satisfie them without this but this satisfieth them in the want of all other things Psal. 106.7 2. USE Is to exhort us to several duties 1. To the great duties of Christianity which give us an interest in this unchangeable love I shall instance in faith and love First by faith to put our souls in Christs hands for there alone we are safe against temptations 2 Tim. 1.12 For I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 4.19 Commit the keeping of your souls to him So Psal. 37.3 4. Trust in the Lord and do good so shalt thou dwell in the land verily thou shalt be fed Delight thy self in the Lord and he shall give thee thy hearts desire 'T is not a devout sloath or careless negligence but a resolution to take his way and adhere to it trusting him with all events We may do it upon the confidence of his willingness fidelity and sufficiency His Office sheweth his willingness 't is his office to save souls which he cannot possibly neglect Luke 19.10 The son of man came to seek and save that which was lost His Covenant sheweth his fidelity 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able His nature or his Divine Power sheweth his sufficiency He is God Phil. 3.21 and he is with God Heb. 7.25 2. The next great duty is love for love is the mutual bond between us and Christ as Christ is the bond of union between God and us We must not intermit our own love the love of God keepeth us and we are bidden to keep our selves in the love of God Jude 21. John 2.27 28. Ye shall abide in him and then presently abide in him And John 15.5 Abide in me and I in you The greatest danger of breaking is on our part there is no fear on Christs part Now we must use the means possess the heart with the love of God in Christ. We must believe the love of God think of it often not by light thoughts but let it be radicated in our hearts and let us rouse up our selves to love God again who hath shewed so much love to us 2. Let us forecast all visible dangers and not fix too peremptorily on temporal happiness There are a world of vicissitudes in our pilgrimage but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death heighth or depth but beg of God to sanctifie every condition Phil. 4.12 I know how to be abased and how to abound to be full and to be hungry to abound and to suffer need We are subject to changes sometimes in credit and sometimes in disgrace sometimes in sickness and sometimes in health sometimes rich and sometimes poor there needeth wisdom to carry our selves in prosperity as well as adversity 3. Let us get our hearts confirmed against these temptations that may assault our confidence Life death if God prolong life there is occasion for service if death cometh that is our comfort Rev. 14.8 Blessed are the dead that die in the Lord. Phil. 1.20 I desire to be dissolved and to be with Christ which is much better Death is a passage to glory it shall not separate us from Christ but joyn us to him Phil. 1.23 Lay up this comfort against the hour of death 'T is a separation that causeth a nearer conjunction Then Angels the evil Angels are under Christ Col. 1.16 You are never in Satans hand but Satan is in Gods hands Then for Principalities and Powers no Potentates have any power but what is given them from above John 19.11 Thou couldest have no power at all against me were it not given thee from above And Christ promiseth Matth 16.18 Vpon this rock I will build my Church and the gates of hell shall not prevail against it Things present and things to come Whatsoever is present is either good or evil the good things are for our comfort in our pilgrimage the evil fit us for an happier estate but we have no assurance of things to come Matth. 6.34 Sufficient to the day is the evil thereof And then heighth depth We are acquainted with the heighth and depth of the love of God we know
door to God Page 250 Our example Page 301 And encouragement Page 302 How we may be like him Page 303 In seven directions he was delivered for us and how Page 325 Given for and given to us how differ Page 328 Christs love to his what Page 374 375 Christians of two kinds Page 19 100 Few like Christ Page 302 Have in them a principle and power opposite to flesh Page 76 Their life should convince the world Page 78 Indeed who Page 79 All such have the spirit Page 80 Different sorts of Christians Page ib. True Christianity what Page 109 They are warned to take heed of foulest sins Page 127 Are by the spirit exactly made like Christ and wherein Page 149 Children of God shall be manifested Page 128 Might live safe above enemies Page 320 And how Page 320 321 Are compleatly provided for Page 326 Church finally conquers Page 371 Condemnation what Page 2 Freedom from it Page 340 It is either by law of Works or Grace Page 2 The word of God the rule of it Page 2 When final and eternal Page 2 Fears of it hardly rid Page 34 Deserved by sin Original and Actual Page 3 Sin Conversion Page 3 Dreaded by Conscience Page 3 How we exempted Page 3 Out of Christ under Condemnation Page 7 Conformity to Christ in afflictions in holiness in glory Page 299 Corruption of man Page 106 Crucifixion a painful and shameful death Page 137 Conquerors and more Christians Page 366 How and who Page 367 Conscience Page 3 22 65 171 Checks for sin urges to duty Page 3 139 Presignifies Gods Iudgments Page 3 Is a rule Page 171 Not to be slighted Tho from spirit of Bondage Page 157 343 Not to be slighted When from spirit of Adoption Page 171 Presupposeth a God and a Law Page 171 Conviction smother'd tend to Atheism Page 78 Where Conviction begins Page 111 115 Conversation good wherein Page 16 Conversion what Page 5 6 God doth all at first yet we must do and what Page 115 'T is a mighty Work Page 135 Covenants two Page 40 Of nature brings us under fears Page 155 Covenant of Grace a Law of the spirit and why Page 9 10 11 Hath all requisites of a Law Page 11 Is Christs Law Page 17 Giveth liberty Page 20 Set up a remedy for us Page 24 Creatures as such subjects of God Page 35 36 Their state shall be renewed and how probably Page 192 D DEath and sin go together Page 21 89 How many kinds of Death and what each is Page 58 It is a punishment Page 89 A mark of Gods Displeasure Page 89 The Destruction of sin in Believers Page 89 To them a means to enter into glory Page 89 90 Comfortable onely to the holy Page 91 92 Death of Saints differs from Death of sinners and how Page 97 What is Death to sinners Page 108 Very fit Eternal Death be the punishment of sin Page 108 Debtors to the spirit Page 99 100 Christians are so Page ib. One Debt to God is indissoluble Page 101 Increased by Redemption Page 102 104 Decrees vid. Election Purpose Deliverance from Bondage of sin and Death very great priviledge Page 23 But begun now full at last Page 96 Dependence on God binds us to please him Page 68 Subjects us to God Page 102 Desires of Rest prove there is rest to be had Page 220 Desires of Hope strong Page 242 Destiny worthy to be known Page 40 41 117 Deadness to duty whence Page 131 Difficulties whet Christian hopes Page 238 Discouragements in obedience injurious to Christ and us Page 38 Lessen our Comforts Page 246 Sinners not Discouraged in sin Saints should not be in duty Page 247 Discourse with our selves Page 55 Disorder in mans mind Page 20 How great and whence Page 116 Dispair twofold and what each is Page 154 Displeasure of God seen most in his internal Government Page 85 Dissent too weak is too much consent to sin Page 52 Distress what Page 351 And why Page 341 Divel Flesh and World set out their best first Christ sets out his worst first his last is best Page 143 Divine works equally the works of Father Son and holy Ghost Page 94 In way proper to each Page ib. Do and Suffer ere we come to Heaven Page 241 Do as you can in Duty tho you cannot as you would Page 254 Dominion of the spirit Page 74 82 Of our Creator Page 100 Of Property and of Iurisdiction Page 100 In God is Universal Page 101 Dominion of God over all Page 316 Dominion of Man over the Creatures was by gift Page 195 Doubts of Eternity lye at bottom of our backwardness to good Page 143 Drooping Christians wanting to themselves Page 156 Die to sin and live to holiness mutually help each other Page 139 We must to live Page 242 Duty tho small yet must in their season be done Page 361 Dying men usually inquire whither going Page 40 117 To Believers is Christs pulling down their Cottage to build them a Palace on his own Charges Page 360 E EArnest of our Inheritance what how long continues Page 96 Earnestness of desire with hope Page 234 Earth and Heavens new Page 188 End of things best measure of them Page 143 269 Effectual Calling what Page 289 And its properties Page ib. Of meer love of God to us Page 290 Wrought by Almighty power Page 291 The particulars of it Page 291 Ends and aims of men different and they are as is their End Page 107 Election of particular persons to Life Page 293 Of meer grace unchangeable Page 293 Agreeable to the honor of God Page 294 And unsearchable in the methods of love to the Elect Page 294 295 Hence they are made to differ from others Page 295 296 By their conformity to Christ Page 299 In what this is Page ib. Shall be Called Iustified c. Page 304 Obligeth us to Duty and gratitude Page 309 Election and the effects are of grace in excellent order and connexion Page 308 This should affect our hearts and in what particulars Page 309 Endeavours must be continued to success Page 49 Eenemies of our Salvation agree in making us Rebels against God Page 64 Cannot hurt us while God is for us Page 314 315 316 Are in chains of Providence Page 321 Enquiry which dying men make Page 40 117 Episcopius fountain of new Theologie Page 5 Estates two in which all end Page 40 Which is ours we may know by the Scriptures Page 172 Esteem of God and things of God discover what we are Page 44 Eternity compar'd with time may set all right Page 182 Eternal Life what Page 59 Eternal death what Page 59 Exaltation of Christ our justification Page 348 Exhortation more necessary than tryal for weak Christians Page 47 Excommunicated by men received by God Page 186 Expiation of sin previous of our being heirs of God Page 179 Events are to be left to God Page 273 Evidence of true Christianity Page 82 83 84 330 Qualities of
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
burdened and remaineth on it in the grave may be wholly taken away by the Blessed Immortality which Christ shall then bestow upon us when he shall raise us up at the last day our mortality must be gone for Flesh and Blood cannot inherit the Kingdom of God nor corruption inherit incorruption 1 Cor. 15.50 That which is corruptible in our nature must perish but the Body must not perish Well then that which the Saints desire is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting And we do not groan that we may want the Body but that the mortality of it may be done away that it may be freed from that corruption and mortality to which it is now subject the substance still remaining I shall a little insist on these Propositions 1. That whilest we live in this Earthly and Mortal Body we are burdened with an Heavy Load of Sin and Afflictions 2dly That the Saints being burdened do in an Holy manner groan and long for a better estate 3dly That in that better estate Mortality is swallowed up of Life 4thly That in that Life we shall be clothed again with our Bodies in due time and our Bodies with Everlasting Glory 1. The first Proposition is liable to sense there needeth no Bible or Scripture to tell us that our present state is afflicted and filled with sorrows our flesh feeleth it and we know to our grief that here is little else but disquiet and vexation and daily sad experience informeth us of the indwelling of sin and the frequent outbreakings of it To prove this were to light a Candle to day light and to waste your time impertinently But I shall do two things 1. Shew you why afflictions and sins are such an Heavy Burden to the Children of God 2dly How foolish and stupid we are that we do so little mind and improve this 1. Why affliction is a burden 1. Afflictions are so partly because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like passions with others They love their natural comforts as others do and Humane Nature is the same thing in them that it is in others Job 6.12 Is my strength the strength of Stones or is my flesh Brass They are made of Flesh and Blood as well as others and feel pain as well as others Grace doth not destroy the feelings of Nature Jesus Christ as Man had his fears and tears and strong crys Heb. 5.7 He felt his Burden and said My Soul is heavy unto death Matth. 26.38 And therefore we cannot expect they should be in an utter Dedolency feel pain and trouble and forbear complaining partly too because Grace intendreth the heart and maketh them in some sort more sensible of afflictions than others are because they look upon them as coming from God and the fruit of sin and they dare not slight any of God's corrective Dispensations There are two Extreams slighting and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it to shew so much reverence to God as to tremble at his Anger Numb 12.14 When he crosâ—eth and disappointeth us it must not be slightly passed over When the Windows of Heaven were opened from above and the Fountains of the Deep broken open from below then the Flood was increased Gen. 7.11 So when nature and grace concurreth to heighten the affliction the Children of God must needs have a greater and more tender sense of it than others have As a delicate Constitution is more capable of pain than a robustious and stubborn one And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave So the Children of God having a more serious apprehension of things and a more tender Spirit soonest feel the Burden of their Fathers Displeasure and do more lay it to heart than careless and stupid spirits who laugh at their Cross or drink away their Sorrows Partly too because they are more exercised with Afflictions The World hateth them because they are so good and God chasteneth them because they are no better Psal. 34.11 Many are the troubles of the Righteous There is more squaring and hewing and hacking used about a Stone that is to be set in a stately Palace than that which is placed in an ordinary Building and the Vine is pruned when the Bramble is not looked after but let alone to grow to its full length And the Child of the Family is put under Discipline whilst a Bastard or a Servant liveth more at large God meaneth to destroy those whom by a Just Judgment he permitteth to go on in their sins to their own eternal undoing Heb. 12.8 Blessed be God that he taketh more care of us and when we need it correcteth us seasonably as Children so that in this earthly and mortal body we are burthened with an heavy load of Afflictions 2dly Why sin is a burthen to the Children of God Psal. 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me Psal. 40.12 Mine iniquities have taken hold of me that I am not able to look up they are more than the hairs of my head my heart faileth me The Burden is heavy and the Creature weak and therefore they groan Now sins are not only a burthen to a wounded Conscience but to a tender Conscience even the relicks of corruption Go to a wounded Conscience and they will tell you that better a Milstone had faln upon them than one spark of God's wrath for sin should light upon the Conscience But we speak now of a tender Conscience and are to shew you why sin is such an heavy Burthen to the Children of God 1. Because they have more light than others and see more into the nature and evil of sin After I was instructed I smote upon the Thigh Jer. 31.18 Rom. 7.9 The Commandment came sin revived and I died As Conviction breaketh in upon the Soul so the more troubled with sin Ignorant men know not their danger nor the heinousness of their faults 2. Because they have more love to God than others have And they that love much will mourn most for sin as the Woman that had much forgiven loved much Luk. 7.47 and because she loved much she wept much Many times God's Children the more holy they are the more troubled about sin than ever before What 's the reason 'T is not from the increase of sin but the increase of light and love they see more sin and more into sin than they did before and are more affected with it As in a glass of pure Water the least Mote may be espied 3. They have more heartily renounced sin than others their hearts are set against it and therefore the Relicks of it are a greater Burthen to them Elementa non gravitant in suis locis as Water not in its
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and
profession without any fears of persecutions and sufferings as Heb. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of hope firm to the end And in the 14. verse For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end And again Heb. 10.35 Cast not away your confidence which hath great recompense of reward In all which places confidence noteth a bold owning and avowing of Christ or fearlesness and courage in our Christian profession arising from our certain perswasion of and dependance on Christ rewards in another World The great use of Faith is to fortify us against all Temptations and difficulties and inconveniences that we meet with in our passage to Heaven even against Death it self Then are we confident when born up against all dangers and sufferings There is a like word used John 16.33 Be of good cheer I have overcome the World Gods Children may be bold or of good cheer in the midst of all their afflictions for Faith assureth them the end shall be Glorious Therefore we are bold perform our duty and pass on in our pilgrimage with a couragious and quiet mind This couragious confident encountering with trouble is the immediate fruit of Faith Because Faith inableth us to look to the end of trouble and our Salvation as sure and near 2. 'T is seen also in a generous contempt of all the baits and pleasures of sense and the delightful things in this World and cheerfully carrying on our duty though the flesh would tempt us to the contrary Faith is an obediential confidence and the strength of it is seen in checking of Temptations Or an affiance on God as it draweth our hearts after better things than that the world offereth We can more easily want and miss the contentments of the flesh and the pomp and ease and gratification of the present Life So that to be confident is to be prepared and resolved to do those things which God commandeth though with denial of those sensual good things which the flesh craveth as to endure what happeneth in the way to Heaven so to refuse and reject what hindreth us from it For we are exercised with tryals both on the right hand and on the left and we need the Armour of Righteousness both on the right hand and on the left 2 Cor. 6 7. Our way to Heaven lyeth per blanda aspera As the terrours of sense are a discouragement to us so the delights of sense are a snare to us confidence hath an influence upon both it breedeth a weanedness from the baits of the flesh and a rejection of what would divert us from the pursuit of Eternal Life and is much seen in mortification 1 Cor. 9.26.27 I run not as one that is uncertain therefore I keep under my Body As if he had said I am confident therefore I am mortified contemn the allurements of sense As they dyeted themselves for the Isthmick games Hope to get a Crown of Laurel made them look to their bodies that they were in fit plight for the race There 's much more confidence of an Eternal Crown 3. There is another branch of this boldness that carryeth the name of this confidence also And that is Child-like Freedom with God in prayer Eph. 3.12 We have access with confidence and boldness through the Faith of him And 1 John 3.21 If our hearts condemn us not then have we confidence towards God And 1 John 5.14 And this is our confidence that whatsoever we ask of him he heareth us And Heb. 10.19 Having therefore brethren boldness to enter into the Holyest by the Blood of Jesus An Holy boldness with God in Prayer or a filial Child-like access to God in Prayer for obtaining what he hath promised There is a shyness of God His presence reviveth our guilty fears As David when he had sinned hung off from the Throne of Grace Psa. 32.3 Or as Adam run to the Bushes when he heard the voice of God in the Garden Now this is done away by Faith in the promises This Holy comfortable addressing our selves to God by Christ is a great branch of this confidence it imboldeneth us to go to him in Prayer and to trust in him and expect Salvation from him In the hour of his extremity he is not to seek of a God to pray to or a Mediator to interceed for him or a Spirit of Adoption to inable him to fly for help as a Child to his reconciled Father having been frequently intertained and accepted by him 4. The last and greatest of all is confidence at his coming 1 John 2.28 When he shall appear we may have confidence and not be ashamed before him at his coming We feel the comfort of it when we seriously think of Death or when God summoneth us into his presence 2 Kings 20.3 I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart We know that we shall receive a Crown of Righteousness at his appearing Before they look for it and wait for it with confidence A Christian should cherish no other Confidence but what will be approved then what will hold out then If our Confidence cannot bear the thoughts of it and supposition of it how will it bear the day its self 4. The Properties of this Confidence 1. 'T is an Obediential Confidence or Affiance for he that hopeth for mercy is thereby bound to Duty and Obedience for mercy must be had in God's way and we cannot depend upon his Rewards unless we regard his Precepts 1 Pet. 4.19 Commit the keeping of your Souls to him in well doing We come to the one by the other yea the one breedeth the other Psal. 119.166 Lord I have hoped for thy Salvation and have done thy Commandments Dependance certainly begets observance and if we look for all from God certainly we will be faithful to him and keep close to his ways 'T is a lazy Presumption not a Christian Confidence that consisteth with disobedience both the Promises and the Precepts are the Object of Faith Psal. 119.166 I have believed thy Commandments Our believing the one breedeth Confidence in the other our believing the other breedeth Obedience but they must both go together if there be any difference in believing these by a right Faith 't is weaker in the Promises than in the Precepts because the Precepts commend themselves to our Consciences by their own Light and Evidence the Promises contain meer matter of Faith and lye farther out of the view of Sense and Reason Well then if we believe these Laws to be God's Laws and these Promises to be God's Promises our sense of duty will be at least equal with our hope of mercy Certainly Confidence and relying upon the Mercy of God for Salvation may be less than our care to walk in Obedience ordinarily greater it cannot be 2. This Confidence must be well rooted that fear of