you will fall off and all will end in shame and horror Therefore take heed of following Christ for the Lâ—aves John 6.26 It was an old Complaint Non diligunt Jesum propter Jesum Men have their Carnal Ends in Religion as to make it a Step to Promotion a Cloak to Injustice a Means to get Rich Matches Whatever thou dost in Religion do it upon Reasons of Religion Especially take heed of neglecting Warnings Reproofs and Checks of Conscience stifling of Convictions makes way for Hardness When you are convinced of any Sin or neglect of Duty O do not hold the Truth in Vnrighteousness Rom. 1.18 Truths many times are imprisoned in the Conscience there they are but they cannot get a fair Hearing till God give them a Gaol-delivery and bring them out of the House of Bondage The Devil holds you Prisoners when you hold the Truth in Prison when you are convinced of any Sin or of the neglect of any Duty do not choak Conscience but humble thy self till the Heart be gained to practise the Duty and the disposition of Heart towards Sin be in some measure abated 3. Beware of Treason against Christ. God forbid you will say any of us should be treacherous to Christ Many are so that seem to defy it Judas did put a great affront upon Christ when he sold him for thirty Pieces a cheap and vile price You will find in the Law that thirty Pieces was the price of a Slave Exod. 21.32 If an Ox shall push a Man-Servant or Maid-Servant he shall give unto their Master thirty Shekels and the Ox shall be stoned They proffered no more than was wont to be given for the basest of Men possibly there may be something of Mystery in it that Christ should be sold for the price of a Servant or Slave however it aggravated his Treason and Treachery There are many such Judas's alive that do but wait for a Chapman that are ready to sell Heaven and Happiness and Religion and all their Profession for a Penny matter God tries us as Constantius did them in his Army having some sense of the Christian Religion he made this Proclamation Whoever would not renounce their Profession they should no longer have their Military Places And this he did to prove them said he For if they be not faithful to their God they will not be faithful to me So the Lord in his Providence seems to put us upon such a Trial whether we will renounce our Profession tho we cannot sell Christ in Person and there be no Priests to deal with us yet Satan is still alive and therefore when for worldly Ease and Peace and handfuls of Barley and pieces of Silver we part with the Promise and Comfort and Hopes of it and hazard the Favour of God and Peace of Conscience for the trifling Matters of the World we are guilty of this Treason of Judas Tho you hate the memory of Judas you love his Sin I observe that the Historical Passages of Christ's Sufferings are often morally verified The Jews preferring Barabbas by the Sensualist preferring his Pleasures and brutish and swinish Delights before the Delights of Communion with Christ Judas his selling Christ by the Mammonist that yieldeth against Conscience for a little worldly Gain and Sustentation of himself here in this present World 4. Take heed of his Despair O cherish the Repentance of Peter but not of Judas If you have sinned against God go out and weep bitterly but take Sanctuary at the Lord's Grace Do not hug a Distemper instead of a Duty There were two Ingredients wanting in Judas's Repentance that should be in every true Penitent 1. Love to Conversion Whatever a convinced Hypocrite doth he doth it out of Self-love Pharaoh could say Take away this Plague he doth not say Take away this hard Heart Every Creature loveth its own Quiet and Safety Wicked Men only hate Sin when they feel Wrath and are surprized with Horror and Trouble not out of a Love to Grace but Fear of Hell When Hurt is at hand the Fear of it worketh upon us True Repentance cometh from a sight of the Beauty and Excellency and Sweetness that is to be found in the ways of God And they grieve not only for the Effects of his Wrath because God is angry but because God is offended 2. Hopes of Mercy Judas goeth not to God but hangs himself No Conviction is good that doth not lead to God When the Spirit convinces of Sin he convinces also of Righteousness John 16.8 And the Heirs of Promise are described to be those that flie for Refuge to the Hope that is set before them Heb. 6.18 They are sensible that there is an Avenger of Blood at their Heels that the Wrath of God is pursuing them for their Sin O but they run to take Sanctuary at the Grace of God Judas's Sin stuck close to him and he casts away himself but Peter runs to Christ and Christ sends him a comfortable Message Mark 16.7 Go tell my Disciples and Peter that I go before them into Galilee 4. Observe That the Wicked in their Machinations against the Church do but draw Perdition upon themselves The Church hath Benefit by Judas's Treason we are redeemed and God hath Glory but he is the Son of Perdition Judas was the first Heretick of the Gospel denying Christ's Godhead he betrayed him thinking him a meer Man and he was the first false Brother and Persecutor And now Hereticks and Persecutors what do they carry away but Shame The Plots blow up the Author Heresies edify the Church but damn the Broacher Light breaketh out by knocking of Flints Persecutors are an Iron in the Fire heated too hot burneth their Fingers that hold it but the Church is purged The Church was beholden to Charles the Fifth God doth it to shew his Justice Power and Wisdom 1. His Justice that they are taken in their own Net Judas was hanged ere Christ was brought to the Cross. Psal. 76.10 Surely the Wrath of Men shall praise thee 2. His Wisdom He taketh the Wise in their own Craftiness The wise Painter knoweth how to lay on black Lines and Shadows All their Policy is but a Spider's Web woven with much Art but it cometh to nothing God will be known to be only wise even when wicked Men think to over-reach him As the Governor of a Castle that is privy to the Plots of his Enemies he knows what they will do and suffers them to run on to such a Point 3. His Power Let Cain Pharaoh Achitophel Haman Herod Judas speak is not this true They all confess They did but kick against the Pricks dash against the Rocks roll up a Stone that will fall upon them and break them all to pieces It is the Devil's Torment that all his Plots are turned to his loss and the good of those he hated most all his Instruments are but Executioners of God's Will while they rush against it As Men walking in a Ship
and so in the high way to destruction they say Tush it is folly to stand so scrupulously and nicely upon our Duty but on the other side they are free from sin that fear a Commandment that dare not venture when God hath hedged up their way the one are prophane they will speak and do as they list say God what he will to the contrary the other godly and have a deep reverence of God and so of his Word upon their hearts My heart standeth in awe of thy word saith David Psal. 119.161 Many fear the punishment of man or a Judgment when to visible appearance it is likely to tread upon the heels of sin and some may fear a Threatning but a gracious heart feareth a Commandment if a Commandment standeth in the way it is reason enough to a gracious heart to forbear more than if there were a Lion in the way or a Band of armed Enemies or an Angel with a drawn Sword such as stood in the way to stop Baalam they have a deep reverence of Gods Authority and it is no more than needeth for this direction is given to us 1 Pet. 1.17 Pass the time of your sojourning here in fear to those that take themselves to be renewed ones 2. Be more resolved against sin We shake off the yoke by a solemn entring into Covenant with God wherein we renounce the Devil the World and the Flesh and heartily dedicate our selves to live unto God now the more resolved we are in either the more sincere is our Covenant A wavering purpose maketh us neither wholly off from sin nor wholly on upon Gods service but hangeth between both the heart is not biassed and ingaged and so there is a considerable and notable inconsistency in the life Jam. 1.8 A double-minded man is unstable in all his ways Therefore till the purpose cometh to be full we are not freed from the power of sin Some kind of willingness and unsound consent there is in the half converted yet for want of this true resolution their hearts are not right with God neither are they stedfast in his Covenant Psal. 78.37 It is long e're men will yield to live to God and when they seem to yield are long wavering e're they fully resolve they see all is not well with them and that they are not in a safe condition to appear before God in the Judgment and they have many perswadings of the Spirit of God and their own Consciences reasoning the case with them and under these perswasions the mind is under some purpose to take a new course but these purposes are either for the time to come hereafter they will be more strict and holy but still adjourn and put it off or else they are but half purposes that reach not to a full resolution and therefore if they make some kind of change it is by halves they are not free from sin which often returneth and recovereth its former Power and Reign in their Hearts But when men are resolved past all contradiction that this shall be their work and scope to please God then they do more fully yield up themselves to the renewing Spirit to be sanctified and prepared for Gods use the Scales are cast Righteousness gets the Power that Sin had before the man is new armed with a resolution to cease from sin and to betake himself to a holy life whatever it cost him 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves also with the same mind for he that hath suffered in the flesh hath ceased from sin He is resolved to deny the Flesh forsake the World and to cast off the weight that hangeth on him and the sin that doth so easily beset him and to run with patience the race that is set before him Heb. 12.1 2. Good wishes and good purposes will not now serve the turn but active and serious endeavours the man that hath another work to do that he may actually forsake the sin which he hath renounced 3. Do not make a light matter of sin but hate and abhor it The Soul is never truly converted to God till Holiness hath our delight and love and sin our hatred and aversation When it is hated it is mortified While a man is a servant of sin he loveth not God nor spiritual things nor the holy ways of God but rather there is an opposition to them and enmity against them in the heart but when we become the Servants of God the object both of our love and hatred is changed we love God and his People and his Ways but then they hate sin sincerely even the garment spotted with the flesh Jude 13. the very evil actions they do themselves they hate Rom. 7.15 The evil which I hate that do I. Sin may break out sometimes but it is contrary to their liking but generally this hatred prevents sin and is a very great help to the forsaking of it they are so fallen out with sin that they keep it under Psal. 97.11 Ye that love the Lord hate evil their hearts are turned from it and against it whereas formerly they lived in fleshly pleasures their delight is in pleasing God the main bent of their heart and life is against sin and their chief design and endeavour is to destroy it Grace hath taught them that Sin Satan and the Flesh are their deadly Enemies that seek the Damnation of their Soul and therefore they deal with them as Enemies and bid defiance to them Alas what ado have we with many to leave a base Lust because they never truly hated it There is â—ome dislike of their sins for a while but when the fit is over they relapse into them because there is not an irreconcileable enmity and abhorrency Isa. 30.22 Ye shall defile also the covering of thy graven images of silver and the ornaments of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it Get thee hence Hosea 14.8 Ephraim shall say What have I to do any more with Idols Others stand dallying with sin but cannot leave it 4. If you would be free from sin avoid the temptations that lead to it If Ravens or Crows be driven away from the Carrion they love to abide within the scent Those that will play about the Cokatrices hole will surely be bitten therefore we ought to fly the occasions and appearances of evil 1 Thess. 5.22 Abstain from all appearance of evil If men would not be drowned what do they so near the waters side nor wounded why venture they among Enemies or meddle with the Bait if they would escape the Hook Therefore Caution is your Preservative 5. If you would be free from sin live unto God For Vivification doth promote Mortification and the sensual Life is best cured by the Souls delight in God and care to please him Job 1.1 Job was perfect and upright one that feared God and eschewed evil True
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
may be the badness of the times The Best Christians may decay in bad times The reason is given Matth. 24.12 Because iniquity doth abound the love of many shall wax cold Iniquity beareth a double sense either a general or a more limitted sense When there is a deluge of wickedness sin by being common groweth less odious The limited sense is taking iniquity for persecution because of the sharpness of persecution many shall fall off from Christianity This should not be so Christians should shine like stars brightest in the darkest night Phil. 2.15 16. Or like fire or a fountain hottest in coldest weather as David in Psa. 119.126 127. It 's time for thee Lord to work for they have made void thy Law Therefore I love thy Commandments above Gold above fine Gold But 't is hard to maintain the fire when the World keepeth pouring on Water There is a certain liberty which we are apt to take in evil times or a damp and deadness of Spirit which groweth upon us 2. It cometh from a cursed satiety and fulness Our affections are deadned to things to which we are accustomed and we are soon cloyed with the best things The Israelites cryed out Nothing but this Manna A full stomach loatheth an hony comb When first acquainted with the things of the Spirit Communion with God and Intercourses with Heaven we are affected with them but afterwards glutted But this should not be because in Spiritual things there is a new inviting sweeetness to keep our affections fresh and lively as in Heaven God is always to the blessed Spirits new and fresh every moment And proportionable in the Church where there is more to be had still greater things than these In carnal things this satiety is justifiable because the imperfections of the Creature which formerly lay hid are discovered upon fruition And all earthly things are less in injoyment than they were in expectation But it is not so in Spiritual things every tast provoketh new appetite 1 Pet. 2.2 3. 3. From a negligence or sluggish carelesness We do not take pains to keep our graces alive we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Rowse up the gift that is in us As the Priests in the Temple were to keep in the holy fire So we by prayer and diligent meditation constantly keeping love a work watchfulness against the incroachments of worldly and fleshly lusts and when we neglect these things love decreaseth 4. Sometimes it cometh from freeness in sinning Neglect is like not blowing the Fire hid in the Ashes sinning is like pouring on water 1 Thes. 5.10 Quench not the Spirit Secure dalliance with the pleasures of sin brings a brawn and â—eannes upon the heart and God is neglected and our love to him very cold 6. There remaineth nothing more but the cure and remedy against this evil and that concerneth prevention or recovery 1. The remedy by way of prevention is 1. That we should labour to get love more fixed and rooted Eph. 3.17 That ye may be rooted and grounded in love At first our affection may hastily put forth its self like the hasty blossoms of the Spring which are soon nipped But a Christians business is to get a solid affection and bent of heart towards God That love may be as it were the very constitution of our Souls And the frame of our hearts may be changed into an addictedness and devotedness to God Many content themselves with flashes and good moods and meltings at a Sermon which soon vanish and come to nothing because they have no root The word of grace which revealeth the love of God is not ingrafted in their Souls so as that it may be the very frame and temper of their hearts Many receive this word with joy Matth. 13.21 But he hath no root in himself They were once affected with the offers of remission of sins and Eternal Life But this affection is not so great so deep as to controul contrary affections Christ doth not dwell in the heart by faith A visit there is but not an abode A transieâ—t motion of the Spirit but not a constant habitation a draught of the running stream but they have not the fountain within them John 4.14 2. You must increase and grow in love if you mean to keep it Phil. 1.9 I pray that your love may abound more and more 1 Thes. 4.1 As ye learned how to walk and to please God so abound in it more and more At first love is but weak but progress of it is to be endeavoured otherwise a small measure of it meeteth with so many things to extinguish it that it cannot maintain it self Nothing conduceth to a decay more than a contentment with what we have received and there is no such way to keep what we have as to go on to perfection They that row against the stream if they do not ply the oar will be driven back by the force of the Tide Therefore every day you should hate sin more and love self less the world less yet Christ more and more Love being as it were the heart of the New Creature he that hath most love hath most grace and is the best and strongest Christian. 3. Love must still be excited and kept in act or exercise Not lye as a sleepy useless habit in the Soul It must be the principle and end in every duty that is we must work from love and for love From love for 't is not an act of thankful obedience if love be not acted in it Oh beg that this Grace may be more increased in us all graces Ordinances Word Sacraments tend to keep in this love-fire and keep it a burning All these institutions serve but till love is perfect and then they cease but love remaineth Besides all this if love be not excited and kept a work carnal love will prevail a corrupt and base treacherous heart had need be watched and kept from starting back The back-bias of corruption will again recover strength For love cannot lye idle in the Soul either it must be directed and carryed forth to God or it will look out to worldly things If our love ceaseth concupiscence ceaseth not And within a while the World will become superiour in the heart and Mammon be placed in Gods room and stead be respected as our end and happiness For man cannot live but he must have some last end of his actions Nor can he long cease from owning and respecting that end But the Soul will set up another in its stead Therefore the more we desist from loving God the more we intangle our selves with other things which get strength and secure their interest in our Souls as they are confirmed by multiplied acts Therefore the love of God must still be kept a-foot that no other thing be practically preferred before him John 4.14 It must always be springing up and flowing forth 4. Observe the first declinings For these are the cause of all the
us to all holy endeavours of Obedience this is sometimes called the activity or working of Grace Faith worketh by love Gal. 5.6 Sometimes Zeal or an earnest burning of affection towards God or that holy Ardor whereby we repress those affections unruly motions and desires which are contrary to his Will and do excite and stir up our selves more and more to honour him and please him Titus 2.14 Zealous of good works Sometimes Alacrity and Chearfulness as we prevail in striving against sin and our Love to God increaseth 1 John 5.3 4. All these are as so many degrees First We make Conscience of doing our Duty but that 's not enough a Convinced man may have his Conscience stirring and pleading for God but a Converted man or a renewed Heart hath an inclination and not only an inclination but some fitness and not only some fitness but there is an impulsion which discovereth its self either by stirring or exciting to that which is good though with difficulty which is the lowest degree All Grace is stirring and would fain break out into action for 't is not a dead and sleepy habit but seeketh to break forth and is called by the Apostle The Lustings of the Spirit Gal. 5.17 Another Degree is Zeal and Love to the glory of God whom they honour and desire to exalt continually which maketh them complain of Corruption and to strive against it and to shake off sloathfulness and the weights of sin that hang upon us when the Spirit gets the upper hand but the flesh is not easily subdued Then we are more at liberty to serve God and so Alacrity followeth when a man hath Pleasure in good actions and the Flesh is so overcome and subdued that it can make little or no opposition and so we perform our Duty with more ease and delight which is the highest degree SERMON III. MATTH XXV v. 3 4. They that were foolish took their Lamps and took no Oyl with them But the wise took Oyl in their Vessels with their Lamps I Come now to the Second Effect Secondly An habitual Aversation to that which is evil Psal. 97.10 Ye that love the Lord hate evil 'T is as natural to Grace to hate evil as to love good As Love was made for God and the things which he hath Commanded and tends to the enjoyment of him so Hatred was made for sin and what is contrary to God Man hath an eschewing faculty as well as an embracing and choosing faculty and Grace falleth upon both and sanctifyeth the one as well as the other Amos 5.15 Hate the evil and love the good Love was given us for good and Hatred for evil Love was made for the chiefest good and all things that tend to it and Hatred for that which is truely and properly evil Now concerning this Effect of Grace I shall observe these things 1. Grace produceth an Hatred of sin not a bare abstinence from it Sin may be restrained by forreign reasons not proper to Grace as a Dogg that hath a mind to the Bait may abstain for fear of the Cudgel So Men may abstain because of the Penalty of Laws Infamy shame in the World or other reasons as Haman refrained himself that he might the better take Revenge upon the whole race of the Jews Men may refrain from sin when there is not a rooted Enmity against it whereas in the Saints there is a constant Principle of resistance against it 1 John 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seed of God abideth in him The Grace of Sanctification doth change the nature of a man and his Heart is set against that he loved before Look as the Lord will not respect mens external practice of Good when it may be their Hearts abhor and loath it and are bent on other courses he requireth chiefly that they be rooted in the Love of good and delight in it so he will not accept a simple not-doing or forbearing evil while it may be their Hearts are going a Whoring after it but will have them really hate and detest it that there should be an abiding Enmity in their Hearts against it and where 't is so that there is an habitual Love of good and hatred of evil Christ will pass by many failings in practice as you may see Rom. 7.22 23 24 25. that is the Case there The evil that I hate that do I and I delight in the Law of God in the inward man Clear these two once and the remainders of sin will not be your ruine 2. Grace produceth an hatred of sin as sin out of a principle of Love to God and as it is contrary to his Law and the new nature planted in us Ye that love the Lord hate evil and he that is born of God sinneth not that is the principle because the Seed of God abideth in you The School-men distinguish of two sorts and kinds of Hatred Odium abominationis and Odium inimicitiae the first is defined by Aquinas to be Dissonantia quaedam appetitus ad id quod apprehenditur ut repugnans noxium an aversation of the Appetite to what is apprehended repugnant and contrary to us Such an hatred there is in the regenerate for they apprehend sin as repugnant and contrary to their renewed Will to the unregenerate 't is agreeable and suitable as Draffe to the appetite of a Swine or Grass and Hay to a Bullock and Horse The other is an Hatred of Enmity so called both for the ground of it and the effect of it the ground as an evil that which is an Enemy and hurtful to us as sin is to our Peace and Happiness Temporal Spiritual and Eternal but chiefly as to the effect of it Hatred is a willing of evil and mischief to the thing or person hated Both these Hatreds are in the Children of God They hate sin not only as it may bring Loss and Detriment horrour of Conscience and Damnation but out of the pure Love of God as 't is contrary to his Image and Will and they hate it with an hostile Hatred so as to seek the destruction of it Non cessat in laesione Peccati sed in exterminio it doth not scratch at the Face of sin but is seeking to mortifie and subdue it and therefore are alwayes Mourning Praying Watching Striving Famishing it by cutting off its Provisions and denying its Satisfactions and still following the work close 'till we get the Mastery of it 3. I Observe That renewing Grace doth so far obtain and produce this effect in the Hearts of those that are under it that their Hatred to sin is greater than their Love to it and sin is thereby more and more weakened and subdued in the Soul We flatter our selves with notions of Love and Hatred unless there be some answerable Success and Prevalency It cannot be Imagined that sin should Live in its full strength where there is a fixed settled frame of Heart against it that there should be in the Soul
it roareth Gods Attributes must not be set a quarreling He is Love and Mercy but he is also Just and True and Holy if he were not angry for sin he should not love his Justice make good his Truth manifest his Holiness and so hate himself If God should Pardon all sins his abhorrency and hatred of sin could not be manifested and so he would lose the honour of his infinite Holiness therefore in Men and Angeâ—â— he would declare his displeasure of it and no less hatred of the Sinner God 〈◊〉 it best for his own glory to suffer some to sin and by sin to come to Punishment Therefore do not wallow in thy filthiness and think that God will be all Honey that Mercy will bear thee out he hath said that Lyars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone 〈◊〉 God is merciful and yet did such things to Christ certainly he may remain merciful much more and yet punish thee 2. God doth it to shew his Mercy to others 't was necessary for the whole world that God should inflict so severe a Punishment Punishments are not alwayes for the emendation of the delinquent but for the good of others The howlings and groanings of the damned maketh the harmony and musick of Providence more intire saith Gerson 'T was a necessary Provision for the good of the whole world and meet for the beauty of Providence that God should have a Prison as well as a Palace Besides for the restraint of sin there is more Mercy in the restraint of sin or the taking away of sin than there would be in restraining the Punishment this is the great means to lessen Corruption Origen that thought the Punishment of Hell should one day have an end yet thought not good to suppress this Doctrine lest men should take liberty to sin So Epicurus and Seneca that looked upon it as a Poetical Fiction thought it to be a fit Inventionâ— A temporal Punishment would not have been enough to restrain men men are obstinate in sin and will endure any temporal inconveniencies rather than part with their Lusts Micah 6. Rivers of Oyl the First-born of their Bodies for the sin of their Souls And Baal's Priests gashed themselves 'T was the Wisdom of God to find out such a Remedy so that we may say that God could not have been so merciful if he had not appointed these everlasting Torments It was necessary they should be for they are a good help to Vertue and to threaten unleâ— they were will not stand with truth Now which is the greater Mercy to take away Punishments or Sins to lessen the Miseries of Mankind or their Corruptions Many have escaped Hell by thinking of the Torments of it 3. The Damned in Hell cannot accuse God for want of Mercy 't will be a part of their torment in Hell to remember that God hath been gracious Conscience will be forced to acknowledge it and to acquit God Though they hate God and Blaspheme him yet they will remember the offers of Grace riches of Goodness and care of his Providence They will not see but shall see Isa. 26.11 Oculos quos occlusit culpa aperiet poena As now when God bringeth carnal men under Mercies 't is one of the greatest aggravations Obj. 3. How can it stand with his Justice to punish a temporary Act with Eternal Torment or punishment Answ. 1. We are finite Creatures and so not fit Judges of the nature of an Offence against God the Law-giver best knoweth the merit of sin which is the transgression of the Law The Majesty against which they sin is infinite the Authority of God is enough and his will the highest Reason A Jeweller best knoweth the Price of a Jewel and an Artist in a Picture or Sculpture can best Judge of the errours of it 2. With man Offences of a quick Execution meet with a long Punishment and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin Scelus non temporis magnitudine sed iniquitatis magnitudine mettendum est Because man sinneth as long as he can he sinneth in aeterno suo as Aquinas therefore he is Punished in aeterno Dei we would live for ever to sin for ever and because men despise an eternal Happiness therefore do they justly suffer eternal Torment and their Obligations to God being infinite their Punishment ariseth according to the excess of their Obligations 1. VSE It informeth us of the Evil of Sin God will never be reconciled to them that die in their Sins but for ever and for ever his Bowels are shrunk up though God be Love its self and delighteth in nothing so much as in doing good to the Creature yet he doth not only turn away his Face but torment them for ever 2. VSE It reproveth and convinceth 1. The Atheist And 2. The Carnal Sensualist 1. The Atheist These Men are short-sighted they cannot out-see Time and look beyond the Grave There is an Hell How will you escape it Men think Incredulity or Unbelief is the best Remedy against this Fear Do but consider there is ten thousand to one at least against you None more credulous than the Atheist If it prove true in what a Case are you As sure as God is this is true It will do you no hurt to venture the safest way upon Probabilities 'till we have further Assurance Take heed of indenting with God upon your own terms Luk. 16.31 They have Moses and the Prophets if they believe not them neither will they be perswaded if one came from the Dead We will give Laws to Heaven have one come from the Dead God is not bound to make them see that wilfully shut their Eyes nor to alter the Course of his Providence for our sake 2. The Carnal Sensualist that is the practical Atheist that put it off because they cannot put it away Amos 6.3 Many that know themselves careless wretched Creatures yet are not at all troubled about things to come A Star that is bigger than the Earth yet seemeth to us to be but a Spark because of the great distance between them and us The Sensual Man looketh upon all things of the other World to be at a distance it may be nearer than they are aware of Their Damnation sleepeth not it lieth watching to take hold of them God can easily put you into the Suburbs of Hell as Belsbazzar Dan. 8.5 if you be negligent and slip your time You should labour to be found of him in Peace Now is the time of making Peace with God if not Depart â—e Cursed So is every Man by Nature And such who were never brought to a Sense of the Curse and have not fled to Christ for Refuge Heb. 6.18 and are not at leisure to think of Eternity God's Curse cleaveth to them 3. VSE To chide us for our Vnbelief The Knowledge of these things swimmeth in the Brains we
please himself in that he suffers affliction in this world these may be the beginnings of sorrow miserable here and miserable hereafter There are wicked Poor and wicked Rich some have a double Hell here and hereafter too Do not think Death will be an ease Son in thy life-time thou receivedst thy good things There are Lazarus's in Hell as well as in Abrahams bosom IV. Origen's Charity was too large Origen and after him Gregory Nyssen and others dreamed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming River through which the wicked pass and so be happy and that so all are saved even the Devils themselves abusing Rom. 5.18 and 1 Cor. 15.2 There is an increase of Torments but no decay then 't will be said Go ye Cursed into everlasting fire Secondly Let us now speak of the Persons Sentenced Here is a double Description of them 1. From their Posture On the left hand 2. Their Quality in that Title and terrible Compellation Ye Cursed 1. Their Posture On the left hand It noteth not only the more ignominious place but hath respect to their Choice the Right hand is more honourable among all Nations The Innocent were to plead their cause on the right hand the Guilty at the left but it hath respect to their own Choice they seek after left-hand Mercies Psal. 16.11 At thy right hand are Pleasures for evermore Eternity that is at Gods right hand So Prov. 3.16 Length of dayes is in her right hand and in her left hand riches and honour At the last day wicked men have but their own choice As Darius distinguished between his Followers Some love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the World there is a distinction some love the Gift better than the Giver make a sinister 〈◊〉 choose greatness honour worldly pleasures A man may know his future 〈◊〉 by his present choice Wisdom standeth inviting with both her hands 〈◊〉 In her right hand is length of dayes here is Eternity of pleasure all the world runneth to the left hand Riches and Honour look more lovely than length of dayes in a carnal eye Which will you have here in the Church you will say Eternity by all means but the course of your Lives saith Riches and Honour these take up your time care and thoughts 2. Let us see the Title or terrible Compellation Ye Cursed not by Men but by God Many are Blessed of God that are Cursed of men Matth. 5.12 Blessed are ye when men shall Curse you for righteousness sake 'T is no boot to have the worlds Blessings yet observe the difference vers 34. he saith Come ye blessed of my Father but he doth not say Cursed of my Father Partly because Cursing is alâ—â—num opus his strange work it doth not come so freely and kindly as Mercy The Blessing cometh of its own accord without and before the Merit of the Creature but not the Curse till we force it and wrest it out of Gods hands Partly because Christ would pass his Sentence in a convincing way and therefore he doth not pitch Damnation upon the Decree and Council of God as he doth Election 'T is Blessed of my Father his Love is the only cause but Ye Cursed 'T is good to observe the tenderness of the Scripture when it speaketh of the execution of the Decree of Reprobation that they may not cast the blame upon God Their Damnation is not cast upon his Decree but their own deservings You may see the like difference Rom. 9.22 Endured with much long suffering the vessels of wrath fitted to Destruction But then vers 23. The vessels of mercy which he hath aforehand prepared unto glory He endureth the one but he fitteth and prepareth the other he created them and permitted them to fall in Adam justly hardeneth them for refusing his will but themselves prepare their own Hell by their natural corruption and voluntary depravation following their Lusts with greediness Speaking of the Elect 't is said He hath prepared but of the Reprobate 't is said he is fitted the Reprobates bring something of their own to further their Destruction pravity and naughtiness of their own every man is the cause of the Curse and Eternal Misery to himself but God is the cause and Author of the Blessing Thy Destruction is of thy self but in me is thy help found The Elect have all from God he prepareth them for Heaven and Heaven for them without any Mâ—rit of theirs The Reprobate is not Damned simply on Gods Pleasure â—ut their own desert before he would execute his Decrees there is an Interposition of 〈…〉 aâ—d Folly Object But 't is said Rom. 9.11 Before the Children had done either Good or Evil 't was said Esau have I hated So that it seemeth that they are cursed and hated of God before any Merit and Desert of theirs I Answer There is a twofold Hatred 1. Negative Or 2. Positive 1. Negative Hatred is Noluntas miserendi a Purpose not to give Grace a nilling to give Grace And then 2. There is a Positive Hatred which is Voluntas puniendi condemnandi In other terms there is Praeterition and Predamnation For the former God hateth them as he will not give Grace for he is not engaged And 't is a great Mercy that when all are worthy of Punishment yet that he will choose some to Life And for the latter Punish and Damn them he doth not till they deserve it by their own Sins Therefore it stoppeth the Mouths of them that blaspheme the Holy One of Israel as if he did create Men for Death and the Pains of Hell Hosea 13.9 O Israel thou hast destroyed thy self They are compassed with a Fire of their own kindling Isa. 50.11 But 't is time to return Wicked Men are cursed of God and God's Curse is wont to take place 'T is no easie matter to get rid of it the Curse of the Law sticketh to them at the last Day and shall eternally He doth not say Be ye Cursed but Go ye Cursed They were Cursed before they came to the Tribunal of Christ. Those that are condemned to Hell are such as remain under the Curse of the Law And who are they Final Unbelievers First Every Man by Nature is under the Curse For till we are in Christ we are under Adam's Covenant and Adam's Covenant can yield no Blessing to the fallen Creatures Gal. 3.10 As many as are under the Works of the Law are under the Curse for 't is written Cursed is every one that continueth not in all things that are written in the Book of the Law to do them The Law requireth perfect perpetual and personal Obedience God did disannull the Covenant made with Adam presently upon the Fall but the Curses stand in full force against those that have not changed State but are only Children of Adam And wicked Men will find it so at the Day of Judgment for they shall have Judgment without Mercy whereas others are
Molestations of the World but you have a sanctified use of them John 16.33 These things have I spoken unto you that in me ye might have Peace in the World ye shall have Tribulation but be of good comfort I have overcome the World The Victory consisteth not in not suffering and not fighting but keeping what we fight for 2 Tim. 4.18 The Lord shall deliver me from every evil Work not from the Lion but Sin Vse 5. The Example of Christ. When we die let us be mindful of the Danger of our Relations that we leave behind us our Families Church Ministry commend them to God Dying Christians should be best at the last dying Moses left a Song Do not leave the World without a testimony of your Love and Zeal 2. Pet. 1.14 15. Knowing that shortly I must put off this my Tabernacle even as our Lord Jesus Christ hath shewed me Moreover I will endeavour that you may be able after my Decease to have these things always in remembrance SERMON XVI JOHN XVII 11 And now I am no more in the World but these are in the World and I come to thee Holy Father keep through thine own Name those whom thou hast given me that they may be one as we are I Come to the Compellation of the Party to whom the Prayer is made Holy Father This Compellation is to be observed Titles of God in Scripture are suited to the Requests made to him as 2 Thess. 3.16 The God of Peace give you peace always by all means So Rom. 15.5 The God of Patience and Consolation grant you to be like-minded one towards another He prays for brotherly-forbearance and sweetness In the several Paragraphs of this Chapter Christ speaketh to his Father in a different Stile according to the Nature of the Address Vers. 1 5. it is Father only In Verse 28. it is Righteous Father because of the Truth and Equity which he observeth in his gracious Dispensations and here it is Holy Father When he beggeth things suitable to his commutative Justice then it is Righteous Father but when he asketh things suitable to his Holiness it is Holy Father Certainly it is a great Relief to Faith in Prayer to pitch upon such a Name and Title in God as suiteth with the Nature of the Request it begetteth a Confidence that he both can and will do us good When we call a Man by his Name he will look about upon us and when we ask things according to his Nature he will pity us But why doth Christ use this Title at this Time I Answer Some take Holiness more largely for the general Goodness and Perfection of the Divine Essence a branch of which is his Veracity or Truth in keeping Promises and conceive the Argument thus The Holy God cannot break his Word nor be stained with any Unfaithfulness therefore unless God should deny himself he will keep them through his own Name But I rather think it is specially put for his Purity Christ goeth to his Father as a pure Fountain of Grace for Sanctification for his Disciples Holiness it is the Object of God's Approbation the Effect of his Operation he worketh Holiness and he delighteth in it Holy Father that art Holy in thy Essence Holy in thy Influences Holy in thy Dispensations sanctify them by thy Truth thou that abhorrest all that is Evil workest all that is Good keep them from the Evil God hateth Sin as much as we do and infinitely more and therefore it is some hope that he will help us against it Doct. When we deal with God in Prayer especially for Grace and Sanctification we must look upon him as an Holy Father I. I will open the Holiness of God Holiness implieth a freedom from Sin and Defilement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the privative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra in whom there is no Earth no Pollution but all Heavenly Purity When God speaketh to us he crieth out Jer. 22.29 O Earth Earth Earth hear the Word of the Lord. We are Earth in our Understandings in our Affections is our Practices But when the Seraphims speak to God they cry Holy Holy Holy as if it were said without Earth without Earth without Earth Briefly God's Holiness is an Attribute by which we understand his Essence to be most perfectly just and pure at the utmost distance from sin and weakness loving and liking himself above all and the Creatures as they do more or less partake of his Glory Now God is called The Holy One not An Holy One but The Holy One. 1 Sam. 2.2 There is none Holy as the Lord. He doth not say There is none Holy but the Lord but there is none Holy as the Lord. Therefore let us see the difference between the Holiness of God and the Holiness of the Creatures This is an Argument fit for a Seraphim it becometh an Angel's Mouth rather than Man's the Angels that come nearer to God in Essence can best proclaim his Holiness But our Ear hath received a little thereof None is Holy as the Lord because God is essentially Holy infinitely Holy and originally Holy 1. He is Essentially Holy God is not only Holy but Holiness self Goodness it self it is his very Essence The Creatures when they are Holy they are Holy according to the Law the Holiness of Angels or Men is a Conformity to the Law of their Creation as we say he is Holy whose Heart and Life doth exactly agree with God's Law But God's Will is his Rule his Essence is his Law and therefore all his Actions are necessarily Holy The Divine Esse and Being as it is the beginning of all Beings so it is the Rule of all Moral Perfections all created Holiness is but a resemblance of God's either a conformity to God's Nature or a conformity to God's Will Habitual Holiness is a conformity to God's Nature Actual Holiness is a conformity To God's Will his Will is the Rule his Nature is the Patern But now God is a Rule to himself there are no eternal Reasons of Good and Evil beyond God Things are not first Holy and then God doth them but God doth them and therefore they are Holy He himself is his own Rule Andy one may err that hath not the Rule of Righteousness in himself God's Act is his Rule therefore he cannot sin The Hand of the Artificer faileth often in cutting because his Hand is not the Rule by which he worketh there is a Rule or Line without him sometimes he striketh right sometimes wrong If the Hand of a Man were the Rule it were impossible he should work amiss There is a Rule prescribed to Angels and Men their Will is one thing their Rule another for no Creature is Holy by its own Essence This Notion is of practical use there is Holiness in all that cometh from God when he afflicteth us and our Friends or suffereth us to be unjustly afflicted by Men when he
most when we are like him Heb. 12.14 Follow Peace with all Men and Holiness without which no Man can see God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masculine Article referreth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho they have not Peace with Men whatever Entertainment they meet with in the World they are sure to have the Favour of God Peace with God That seeing God referreth to the Enjoyments of the other World the degrees of Vision are according to the degrees of Sanctification 1 John 3.2 We shall be like him for we shall see him as as he is but it holdeth good also in the present World A dusky Glass cannot represent the Image so distinctly we cannot have such a sight of God we cannot expect any Communion and Intimacy with him till we be holy It is said Psalm 5.4 Thou art not a God that hast pleasure in Wickedness neither shall Evil dwell with thee The Idols of the Heathen are stained with filthy Practices God is not such an one Likeness is the ground of Delight God loveth himself for his own Holiness and they are best loved and liked that are most holy for others God professeth he will have no Intimacy with them he will have nothing to do with Sinners nor be of their Fellowship and Communion and they shall have nothing to do with him Psalm 50.16 What hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy Mouth Nay God will not afford Sinners one good Look Habbak 1.13 Thou art of purer Eyes than to behold Iniquity and canst not look upon Evil. As the Prophet to profess his Detestation of that prophane Prince said 2 Kings 3.14 Were it not that I regard the Presence of Jehosaphat the King of Judah I would not look towards thee nor see thee God would not look towards a Congregation were it not for his People in it But what shall we do and who can say My Heart is clean and who is able to stand before this holy God I answer God hath provided a Remedy in the Gospel in the Gospel-sence he only is pure who is purged and washed from the Guilt of his Sins in the Blood of Christ. In a Child of God there are many Failings but God in Christ giveth him an Acquittance But this is not all there must be an habitual Disposition of Purity and a Man must enter into a true course of Sanctification if he would be accepted in God's Eyes 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God The Work of the Spirit and the Merit of Christ are inseparable There is a relative and a real Change not only a judicial Abolition of Sin but a real If you would come to God as your holy One you must be his holy Ones as David was called God's holy One Psal. 16.10 Somewhat answerable there must be to God's Nature before he can take pleasure in you You will find it 1. By an hatred of Sin Where God doth change a Soul he breedeth a Disposition in it in some sort like himself Those Sympathies and Antipathies that God hath the Soul hath Now God is an Holy God he cannot endure Sin so it is with an holy Heart What have I to do with Sinners saith God and what have I to do with Sin saith the Soul the displacency is keen and strong they have a Nature put into them like God's and therefore hate what he hateth It is said Psal. 97.10 Ye that love the Lord hate Evil In what measure we love God we hate what is contrary to God In Grace there is a Love to the chiefest Good and an Hatred of the chiefest Evil the one as well as the other is natural to the Saints Let us never talk of Love to God except there be a Zeal to reform what he hateth It 〈◊〉 true we have a mixed Nature there is the Divine Nature and the Carnal Nature a Believer is partaker of both Flesh and Spirit there will be Slips and Failings but the prevailing part of the Soul abhorreth Sin It is the Evil which we hate and tho a Child of God falleth into Sin yet he cannot rest in it A Fountain may be troubled but it will work it self clean again The Needle in the Compass may be joggled but it rests not till it turns to the Pole A neat Man may be dirtied but he cannot endure any Filthiness should lie on his Cloaths impure Men are in their own Element if they abstain from Sin their unholy Nature likes it they forbear it but do not abhor it as Phaltiel forsook Michal only for fear of David's Displeasure Sinful Affections continue in their full Force and Strength when the Act is suspended 2. By an Act of Duty and Conformity to God's Will and Nature Ephes. 4.24 That ye put on the New Man which is after God created in Righteousness and true Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a counterfeit Holiness and true Holiness the true Holiness is such a Holiness as God's is answerable in Quality tho not in Equality Now what is God's Holiness such an Attribute by which he loveth himself above all things and all other things as they do more or less partake of his Nature So when we are holy in Truth we love God out of a Principle of the new Nature God is lovely not only for his Benefits but for his Essence as he is deligibilis naturâ it is eminently in him what is in us in a weaker degree So there will be a Delight in the Saints because of the Resemblance they bear to God Psal. 16.3 To the Saints that are in the Earth and to the Excellent in whom is all my Delight Certainly they have cause to question their Holiness to whom good Company is a Prison and a Burden they have not such Dispositions as God hath So they delight in Duties as they exhibit much of God And they delight in the Practice and growth of Holiness as it maketh them more like God Thus Christians should you strive to come up to the Divine Patern more and more You will think a Child uncapable of Learning when the longer he hath been at the Writing-School the more he swerveth from the Copy and certainly that Holiness that doth not grow up into a greater Likeness and Resemblance of God is to be suspected Thus must you look to come in an holy State 2. With holy and prepared Affections You should remember you have to do with the holy God Josh. 24.19 Ye cannot serve the Lord for he is an holy God Do you know what it is to worship him Rash entring upon the Worship of God is not without Sin and to come reaking from your Sins into God's Presence it is but as Cains's approach from Blood to Sacrifice Before Worship there must be a special purging When Joseph came before Pharaoh he
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their
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
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the