coupling of the Cross and Glory The same Disciples Peter James and John were the Witnesses of his Agonies Mat. 26.37 and of his Transfiguration Mat. 17.1 So where Christ began his Passion there he began his Ascension Luke 22.39 He went out to the Mount of Olives and his Disciples followed him And Acts 1.12 he ascended from Mount Olivet 3. For the Advantage of his Members Christ knew it could not go well with the Church unless it went well with himself it was for our Profit The Holy Ointment was first poured on the Head of the High Priest then on his Members Psal. 133.3 His Glory and Grace is an Argument of ours He is endowed with the Spirit without measure that we might have an Unction from the Holy One. We are glorified with him and are said to ascend with him Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Christ's Glorification is a Pledg of ours he is gone thither as our Fore-runner to seize on Heaven in our Right Heb. 6.20 Whither our Forerunner is for us entred and to prepare a place for us John 14.2 In Heaven he is at God's right Hand and can procure it for us and administreth and governeth the World for our good He is in a greater capacity to do us good He is our Intercessor and the World's Governor all things necessary to Salvation can better be dispatched by his Intercession and Power These things premised the Words will be easily opened Father glorify thou me with thine own self That is suffer me to return to the Glory which I had in common with thee in the Divine Nature by the Resurrection of my Body Ascension and sitting down at thy right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is with thy self John 13.31 32. Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him God was glorified by Christ as a Servant with an extrinsick Glory in the view of the World And now Christ prays to be glorified in or with the Father himself with his own proper Essential Glory the Godhead being restored to its full use and exercise and the Humanity being raised to the full fruition of the comfort of it Which I had with thee before the World was Grotius and others say Non reali possessione sed divinâ Praedestinatione that is by thy Decree in thy Purpose and Predestination But that 's not all because he speaketh here of that infinite and essential Glory which is one and the same in all the Persons and so Christ had it as God blessed for ever and Christ having abstained from the use and exercise of it in a way proper to it self now craveth a Restitution The Points are Doct. 1. That Christ is God true God and hath an eternal coequal Glory with the Father before the World was Before the World there was nothing but the Eternal Infinite Essence that was common to the Father Son and Holy Ghost The Socinians seem to grant that he is of God but not Eternal God by Nature but here is a clear proof which I had with thee before the World was Doct. 2. We may plead to God his own Promises in deep and weighty Cases Put me in remembrance saith God Isa. 43.26 as when Death approacheth or Difficulties come upon us Christ himself takes this Course Doct. 3. The ground of all sound Hope is what was done before all Worlds Christ had Glory actually and we have a grant of it ◠Tim. 1.9 According to his own Purpose and Grace which was given us in Christ Jesus before the World began There was a grant of Heaven and Grace and Christ received it for us So Tit. 1.2 In hope of Eternal Life which God that cannot lie hath promised before the World began There was a solemn Promise which Christ received on our behalf The frame of Grace was ancient God sealed up a large Charter and indented with Christ before ever there were any Men in the World Let us not look for our Happiness in this World our Comforts do not depend upon the standing of it when the World is no more you may be happy Doct. 4. The chief Point which I shall handle is That Christ in the Oeconomy or Dispensation of Grace was reduced to such an exigence that he needeth to pray to be glorified Father glorify thou me with thy self with the Glory which I had with thee before the World was It is a matter of weighty Consideration that Christ should pray his Father to bestow on him the Glory which he wanted But how could Christ want Glory who was God-Man in one Person To clear this I shall a little state both his Humiliation and his Exaltation I. How far he humbled himself and wanted Glory What was indeed the utmost of his Humiliation Here I shall shew First What Glory he retained in the midst of it Secondly What he wanted Certainly tho in his outward appearance he had no form and comeliness in him yet inwardly he was the fairest of Men Isa. 53.2 compared with Psal. 45.2 First What Glory he was possessed of at the present Christ had a double Glory the Glory of his Person and the Glory of his Office 1. The Glory of his Person There was the Union of the two Natures He did not lose his God-head tho he took Flesh he was still the eternal Son of the Father The Brightness of his Glory and the express Image of his Person Heb. 1.3 John 1.14 The Word was made Flesh and dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pitched his Tent And we beheld his Glory the Glory as of the only begotten of the Father He was still co-equal with his Father the fulness of the God-head dwelt in him his Flesh was taken into the Fellowship of the Divine Nature as soon as it began to have a Being in the Womb of the Virgin the highest Dignity a Creature is capable of The Person of the Son was truly communicated to the Nature of Man and the Nature of Man truly communicated to the Person of the Son He that was the Son of Man was truly the Son of God and he that was the Son of God was truly the Son of Man And by virtue of this Union there was a Communion higher than all other Communions the fulness of Grace was subjectively and inherently in his Human Nature He was anointed with the Oil of Gladness above his Fellows Psal. 45.7 And he is said John 3.34 to receive the Spirit without measure both for the Essence and Virtue of it to all Effects and Purposes for himself and others So that there needed nothing to be added to his full Happiness Christ was Comprehensor he perfectly knew upon Earth what we shall know in Heaven and was perfectly Holy and perfectly Good 2. The Glory of
from him But when God is willing to come among us and take our Nature and die for a sinful world there is a foundation laid for his being with us to help us and bless us upon all occasions The wonderful Marriage which the Divine Nature hath made with the Humane doth help us against the thoughts of distance but his Death and Sufferings as the price of our Atonement doth make up the quarrel and breach between us and God In his person God manifested in our flesh way is made for access For in Christ God doth condescend to man and man is encouraged to ascend to God But in his Sufferings the distance is taken away and the guilty fears appeased which most do alienate us from God God hath set him forth to be a propitiation through faith in his blood Rom. 3.25 Now after such a foundation laid will the Lord be strange to his people as if the breach still continued It cannot be Thirdly God in our Nature hath taken upon him an Office to defend and help his people which he manageth both in Heaven and in Earth In Heaven by his constant intercession Heb. 8.1.2 We have such an High Priest who is sate on the right hand of the throne of the Majesty in the heavens a minister of the sanctuary and of the true tabernacle which the Lord hath pitched and not man And Heb. 9.24 For Christ is not enâ—red into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us We have a friend in Court Jesus the true and great High Priest who hath the Names of his People graven upon his breast and shoulder to shew how much they are in his heart and to represent them and their necessities to God On Earth 1. Externally by his powerful Providence for all Judgment is put into his hands John 5.22 that he may defend his Church and People 2. Internally by his Spirit Matth. 20.20 Lo I am with you always unto the end of the world Into what part or Age of the World our Loâ— falleth Christ is ready with his protection and blessing Now would Christ take such an Office to be Head over all things to the Church and neglect the duty of it No the Head of the Church is also the saviour of the body Ephes. 5.11 The whole body and every member of it is dear to him as united to him in the sacred mystical body and he will take care of them And upon these accounts we may pray for and expect grace to help in a time of need Heb. 4.16 Let us come with boldness to the throne of grace that we may obtain mercy and find grace to help in a time of need Obj. But you will say If there be such a Power and Goodness in God and thus secured by the mediation of Christ and his blessed Covenant how cometh it that they are reduced to such great exigencies Judges 6.13 If the Lord be with us why then is all this befallen us Ans. 1. 'T is supposed you are Christians and have not the spirit of a worldling that liveth upon and seeketh his main happiness in the creatures apart from God a true Christian is one that is dead to the world but alive to God one that hath laid up his treasure above the reach of all enemies Matth. 6.19 20 21. Lay not up treasure for your selves upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth and rust doth corrupt and where thieves do not break through nor steal for where your treasure is there will your heart be also Otherwise we cannot deal with you for 't is a vain attempt to hope to reconcile Christianity with your carnal affections but if you be such tho the feelings of nature be not altogether quenched in you you will not be greatly moved as long as your main happiness is safe that is while Gods love to you is not lessened while your communion with him is as free as it was before while you lose no degree of grace and your hopes of glory suffer not any Eclipse for your solid happiness lieth in these things other things are but appendages to sweeten our Pilgrimage and tho a Christian hath a value for his natural comforts yet 't is a value and an esteem that is subordinated to higher enjoyments that he hath something of value to esteem as nothing for Christ. 2. Temporal protection and prosperity is not excluded from the compass and latitude of this priviledg but included so far as God seeth fit So far as it is good to have peace and liberty heretofore the blessings of Gods presence was visible and sensible as they observed of Abraham Gen. 21.22 God is with thee in all that thou dost So 't is promised to Isaac Gen. 26.3 I will be with thee and bless thee To Jacob Gen. 35.3 God was with me in the way that I went To Moses Exod. 3.17 I will be with thee To Israel Deut. 2.7 The Lord thy God hath been with thee Josh 1.5 I was with Moses and I will be with thee To David 2 Sam. 6.18 So that we cannot say that he will not own and bless us in the course of his Providence but communion with him and the enjoyment of his gracious presence is that which the godly desire most Exod. 33.5 If thy presence go not along with us carry us not up hence 3. Though temporal happiness be not altogether excluded there must be tryal For there is no crowning without striving nor can a reward be expected for sitting still 2 Tim. 2.5 He must strive According to the laws of the exercise to put in for the prize in the Olympick Games and to refuse to run or wrestle was ridiculous so 't is to think of Heaven and do nothing for it or run no hazzard for it partly because we need afflictions that the inner man may be renewed and we be more prepared dispositively fitted for glory being weaned from the world and mortifying the flesh 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a season if need be ye are in heaviness through manifold temptations We suffer to quicken us in our drouziness and refine us from our dross partly to conform us to Christ that we may overcome the world he overcame it by suffering to shew us that by suffering we shall overcome it which is a nobler victory than if we had overcome it by the sword Rom. 8.37 Nay in these things we are more than conquerors 'T is â—or the honour of God that it should be known that God hath a people that love him and are dearly beloved by him 4. In these tryals God is with us and so if he
hope in us John 20.31 These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have eternal life in his name All that is written in the Gospel is to establish Faith in Christ as the Messiah and that in order to eternal life The whole sum of the Christian Religion is That God hath chosen us to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ 2 Thess. 2.13 14. All the parts of Religion harmoniously concur to establish this hope The whole Covenant of God implyeth it A Covenant is a transaction of God as the Soveraign with his Subjects and consists of Precepts and Laws invested with the Sanction of Promises and Threatnings His Commands all of them imply such an estate Some express it All imply it For they are work propounded to us in order to wages or a reward to be given and 't is not fit we should have wages before our work be over Some express it as John 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life c. and Mat. 6.19 20. we are commanded not to lay up Treasures upon Earth but in Heaven c. And Luke 13.24 Strive to enter in c. And if there were no such estate all these Laws were in vain and would the wise and faithful God give us Laws in vain his Threatnings would be but a vain Scare-crow if there were not a world to come his promises but flatter us with a lye All the Doctrines concerning Christ point out such an eternal condition to us whether they concern his Person or Estates His coming from Heaven the place of Souls his going thither again or sitting down on the right hand of God and then his coming to Judgment Wherefore was Christ apparelled with our flesh But that we might be cloathed with his glory if Christ were in the Womb why not we in Heaven 'T is more credible to believe a Creature in Heaven than a God in the Grave Therefore he came into the world to purchase a right for us and he went to Heaven again to plead prosecute and apply that right Rom. 5.10 He is gone thither with the names of the Tribes on his Breast and Shoulders Heb. 9.12 All the benefits of Christ tend to this Justification Our release from the curse that we may be capable of life Rom. 5.18 Sanctification to prepare fit us for it and to begin this life in us for he that hath the Son hath life 1 John 5.12 All ordinances The word Isa. 55.3 Hear and your Souls shall live The Supper Luke 22.20 all Graces Faith to see it 1 Pet. 1.9 Receiving the end of your Faith even the Salvation of your Souls Love to desire it hope to wait for it The comforts of the Spirit to give us a tast of it So that this is the great object of Faith and to which all the rest tend 2dly The believing of this constituteth a main difference between the Animal and Spiritual life by which the world of mankind are distinguished The Animal life is that which is supported by the comforts and delights of the present world such as Lands Honours Pleasures Riches and when these are out of sight they are at loss and utterly dismayed But the Spiritual and Divine life is supported by the comforts and delights of the world to come by reflecting upon everlasting happiness and the glory and blessedness we shall injoy there as in the verses before the Text in the close of the former Chapter when we believe these things another kind of Spirit cometh upon a man and hath such a life and strength derived into his heart that he can bear up with joy and courage when the outward and Animal life is exposed to the greatest difficulties and decays because he is a man of another world And therefore we are said to live by Faith because we apprehend those great and glorious things which are kept for us in Heaven 2 Cor. 413 14. We having the same Spirit of Faith according as 't is written I believed and therefore have I spoken We also believe and therefore speak knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Oh 't is a mighty thing to have a Spirit of Faith in the lowest condition such an one can hold up his head and avouch his hopes He can own Christ how dear soever it cost him None are of such a Noble and Divine Spirit as they Without it a man that wholly loveth the Animal life is but a wiser sort of Beast Not only the Sensualist or the Covetous but even the Ambitious who aspire after Crowns and Kingdoms and great Fame by their Gallantry and Noble Exploits are but poor base Spirits in comparison of those in whose Breasts the sparks of this Heavenly fire do ever burn and carry them out in the zealous pursuit of the world to come 3dly We need press this sound belief of the world to come Because whatever men pretend eternal life is little believed in the World The most part of those men who live in the common light of Christianity are purblind and cannot see afar of or look beyond the Grave Gods own Children have too cold and doubtful thoughts of this estate not such a lively clear and firm persuasion of things to come but that it needeth to be increased more and more The Apostle prayeth for the converted Ephesians That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightned that ye may know what is the hope of his Calling c. Eph. 1.17 18. That is more clearly see and more firmly believe those good things which they should injoy in Heaven Alas we are so taken up with trifles and childish toys that our Faith is very weak about these excellent Blessings The evidences that 't is little believed are these 1. Because we are far more swayed with the promises of small temporal advantages than we are with the promise of eternal life The Blessings we expect in the other world are far more excellent and more glorious in their nature and certain in their duration yet they have less influence upon us than poor paltry perishing vanities What should be the reason I Answ. When a thing of less weight weigheth down a greater we judge then the ballances are not equal The Soul doubteth of things to come but readily closeth with things present Who would prefer a Cottage before a Palace A Lease for an year before an Inheritance There is no comparison between the things themselves but we are not equally persuaded of things to come and things in hand and of a present
of the Life of grace 2 Cor. 4.16 For though the outward man perish the inner man is renewed day by day 2. As to pleasure and pain joy and comfort When all the joys of the Body are gone the joys of the Soul are inlarged as when the Bodies of the Martyrs were on the rack under torturings their Souls have been filled with inward Triumphings and their Consolation 2 Cor. 1.5 also aboundeth by Christ. When their flesh is scorched their Souls are refreshed 5. They are distinct in the Commands God hath given about it Christ hath Commanded us to take no thought for the Body Matth. 6.25 But he never Commanded us to take no thought for the Soul rather the contrary Deut. 4.9 Only take heed to thy self and keep thy Soul diligently The great miscarriage of men is because they pamper their Bodies and neglect their Souls all their care is to keep their Bodys in due plight but never regard their Souls which were more immediately given them by God and carry the most lively character of his Image and are capable of his Happiness 2. The Soul is not only distinct from the body but can live and exercise its operations apart from the body There are many arguments from reason to prove it but let us consider Scripture which should be reason enough to Christians That it can do so appeareth by that expression of Paul 2 Cor. 12 2 3. I knew a man in Christ fourteen years ago whether in the Body or out of the Body I cannot tell God knoweth such an one carryed up to the third Heaven If Paul had been of this opinion that the Soul being separated from the Body is void of all sense he must then have known certainly that his Soul remained in his Body during this rapture because according to this supposition in that state alone could he see and hear those things which he saw and heard And that argument is not contemptible to prove the possibility where among other things 't is said Death cannot separate us from the love of God in Christ. Therefore the Soul liveth in a state to injoy him in a sense of his love to us and our love to him 3. That the Souls of the Saints not only can live apart from the Body but actually do so And are presently with the Lord as soon as they flit out of the Body This I shall prove from these particulars taken from Scripture 1. From Luke 23.43 This day shalt thou be with me in paradise This was said to the penitent Thief and what was said to him will be accomplished in all the faithful for what Christ promiseth to him he promiseth it to him as a penitent believer and what belongeth to one Convert belongeth to all in a like case Therefore if his Soul in the very day of his death were translated unto paradise ours will be also Now Paradise is either the Earthly or the Heavenly not the first which is no where extant being defaced by the Flood If it were in being what have separate Souls to do there That was a fit place for Adam in Innocency who had a Body and a Soul and was to eat of the fruit of the Trees of the Garden By Paradise is meant Heaven whither Paul was rapt in Soul which he calleth both Paradise and the third Heaven 2 Cor. 12.4 And there all the Faithful are when once they have past the Pikes and have overcome the Temptations of the present World Rev 2.7 To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Well then there the Thief was not in regard of his Body which was disposed of as men pleased but his Soul And when should he be there This day 'T was not a Blessedness to commence some fifteen hundred or two thousand years afterward 'T is an answer to his quando the penitent Thief desired when he came into his kingdom he would remember him Christ sheweth he would not defer his hope for so long a time but his desire should be accomplished that day 't is not adjourned to many days months or years but this day Thou shalt presently injoy thy desire 2. The Second place is Phil. 1.23 I desire to be dissolved and to be with Christ which is far better To be with Christ is to be in Heaven for there Christ is at the right hand of God Col. 3.1 The Apostle speaketh not this in regard of his Body for that could not be presently upon his dissolution till it was raised up at the last day but in regard of his Soul This state that his Soul was admitted into was much more better if compared with the estate it injoyed in this life yea though you take in the end and use of life yet his being with Christ upon his dissolution was more eligible and to be preferred before it Is it not better you will say to remain here and serve God than to depart hence It were so if the Soul were in a state wherein we neither know nor love Christ what profit would it be to be with the Lord and not injoy his company Present knowledge services tasts experiences are better than a stupid Lethargy and sleepy estate without all understanding and will 'T is better to a gracious man to wake than to sleep to be hard at work for God than to be idle and do nothing to use our powers and faculties than to lye in a senseless Condition 't would be far worse with Paul to have his Body rotting in the grave and his Soul without all fruition of God if this were true What is that preponderating happiness which should sway his Choice Is it to be eased of present labours and sufferings Gods people who have totally resigned themselves to God are wont to prefer value their present service and injoyment of God though accompanyed with great labours and sufferings before their own ease Surely Paul would never be in a streight if he were to be reduced upon his dissolution into a Condition of stupid sleep without any capacity of glorifying or injoying God The most afflicted Condition with Gods presence is sweeter to his people than the greatest Contentments with his absence if thou art not with us carry us not hence Better tarry with God in the Wilderness than live in Canaan without him surely it were absurd to long for a dissolution of that estate where we feel the love of God and Christ in our Souls which is unspeakable and glorious for a Condition wherein there is no tast nor sense 3. The next place is 1 Pet. 3.19 By which also he went and preached unto the Spirits in prison which sometimes were disobedient when once the long suffering of God waited in the days of Noah There are many Souls of Men and Women who once slighted the Lords grace and are now in hell as in a prison Their Souls do not go to nothing nor dye as
and not of strong Meat for every one that useth Milk is unskilful in the word of Righteousness for he is a Babe but strong Meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern good and evil A Child if he should continue a Child and an Infant still is a Monster Thirdly The same reasons that invited you to begin with Christ should invite you to go on with his Service If a little Grace is desirable surely more is desirable because 't is the adorning of the Soul excellency in Grace is a great means to convince and Convert the World Mat. 5.16 Let your light so shine before men that others seeing your good works may glorifie your Father which is in Heaven and Joh. 15.6 Hereby is my Father glorified that ye bring forth much fruit Deprive not God of the Honour you owe him nor the World of such a powerful help we put forth our utmost endeavours to get excellent things here on Earth and shall Eternal Glory be only coldly thought of and carelesly sought after Fourthly The more serviceable you are for Christ here the more Glory you shall receive in Heaven We believe there are degrees of Glory we read of being Ruler of many Cities and sitting at Christs right hand and left Mat. 20.13 The Mother of Zebedee's Children when she asked Christ that her Sons might sit one at his right hand and the other at his left Christ doth not deny the thing that there were degrees of Glory but it was to be given them for whom it was prepared of his Father The next thing observable in the Parable is the going out of their Lamps Our Lamps are going or gone out what is the meaning of that sometimes the Phrase is used in Scripture for the failing and ceasing of the wickeds happiness or the Splendour and Glory wherein they lived in the World as Job 19.6 The light shall be dark in his Tabernakle and his lamp shall be put out with him and Job 21.17 How often is the Candle of the wicked put out But here it must be interpreted with respect to the scope of this Parable and so by the Lamps two things are intended 1. The glorious Profession that they make of Religion 2. The Hope and Comfort that is built thereupon Doct. 3. Their Lamps will go out who have not a stock of Grace to feed and maintain them Let us explain this First What is this going out of their Lamps Secondly When is this verified 1. What is this going out of their Lamps 1. It may note an extinction of their Profession and so Profession where it hath not a bottom of Grace will fail Pro. 26.26 His wickedness shall be shewed before all the Congregation God loveth to uncase Hypocrites in the course of his Providence one occasion or other falleth out to make them stumble and break the neck of all their respects to the wayes of God John 15.6 If a man abide not in me he is cast forth as a branch that is withered Christ dryeth up their Gifts and seeming Graces their Duties they are given up headlong to their own Apostate courses 2. It may be meant of the extinction of their vain Hopes and foolish Confidence and false Peace which is grounded upon their outward Profession and formal Practice of external Duties thus we read that the hope of the wicked shall be as the spiders web Job 8.14 curiously woven but gone with the turn of the Besome so Job 11.20 The hope of the wicked shall be as the giving up of the Ghost No more hope of them than of a mans Life that is giving up the Ghost or with pains and gripes which is not only to be meant of the hope or the continuance of their prosperous Condition in the World but of heavenly happiness there is a groundless expectation of that the Apostles expression intimateth it Rom. 5.5 And hope that maketh not ashamed The Hope of Temporaries will at length deceive them in their greatest need and leave them ashamed As Absaloms Mule left his Master hanging on an Oak so will their Hopes fail them and their pretences vanish 2. When is this verified and upon what occasions First Sometimes in Life They took Offence at Christ his Doctrine or something that did accompany it John 6.66 At that time many of his Disciples went back and walked no more with him some one prejudice or other took them off Secondly Sometimes at Death If their Profession and Hope thereupon tarry so long Job 27.8 What Hope hath the Hypocrite when God cometh to take away his Soul A man may live by a form but he cannot die by a form with Comfort men are more serious in the confines of Eternity when present Enjoyments cease and we have nothing left to Comfort us but the expectation of the World to come then we shall repent that we have been no more provident for Eternity if God would spare them a little longer they would get Oyl then when they come to dye Oh that they could live over their Life again men that have neglected their time of present profiting then see their folly then how serious anxious and solicitous are they Thirdly 'T is possible men may go down with a careless Profession and a blind Confidence to the Grave but in Gods Judgment it will not hold out For the day of Revelation and Manifestation is hereafter and every one is not in a safe Condition that dyeth in Peace or without actual horrour and trouble Usually indeed 1 Cor. 15.56 The Sting of Death is sin But 't is possible Hypocrites may dye with stupid and benummed Consciences and therefore Christ maketh their vain Conceits to be blown away in the day of accounts Matth. 7.22 Many will say to me in that day Lord Lord That is 'till the day of Doom may think their Plea sufficient Reasons why this Profession is apt to fail for there is a distinct consideration of these things 1. Because they have a Principle of Apostasie in their Hearts still The Love of some Created thing is Predominant as it is in all Temporaries either Honour Riches or Pleasure which when it cometh to be touched or intrenched upon Religion must give way Christs first Lesson is Self-denyal 'Till there be an universal Soveraignty of Grace over all our desires and inclinations so as they shall all give way to the Love of God something is left that will tempt us to leave our Profession of Godliness though unwillingly as the young man went away sad Mark 10.22 And that which is lame is soon turned out of the way Heb. 12. and therefore we can have no satisfaction and security while any one Lust remaineth unmortified if you are not fallen you are falling 2. Because they do not improve what they have received The great want of Temporaries is the want of a constant serious lively diligence now when men have made a good
Partakers of an Heavenly Calling 'T is unnatural for them to live alone They feed in Flocks Heb. 10.25 Man by Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a Nature that is apt to make him gather into a Community and Society We are social not only upon Interest as weak without others but upon natural Inclination We have a desire to dwell and live together Eccles. 4.10 The Voice of Nature saith 'T is not good to be alone So 't is true of the new Nature there is a Spirit of Communion that inclineth them to some other and to joyn with them 2. Sheep they are innocent and harmless Creatures They that belong to Christ are not Bears and Tygers and Wolves but Sheep that often receive Harm but do none Christ was holy and harmless Phil. 2.9 and so are they 3. Sheep and obedient to the Shepherd The meek and obedient Followers of Christ are like Sheep in this who are docile and sequacious Joh. 10.4 He goeth before them and they know his Voice And Vers. 16. Other Sheep must I bring in also and they shall hear my Voice And Vers. 27. My Sheep hear my Voice I know them and they follow me All Christ's Comforts in all Places and all Ages have the same Properties and the same Impression 4. They are poor dependant Creatures They are ever attendant on the Shepherd or the Shepherd on them 1. Because of their erring Property They are Creatures plient to stray but being straved do not easily return Swine will run about all Day and find their way home at Night Domine errare per me potui redire non potuissem saith Austin Christ bringeth home the stray Lamb upon his own Shoulders Luk. 15. And Psal. 119.176 All we like Sheep have gone astray If God leave us to our selves we still shall do so 2. Because of their Weakness They are weak and shiftless Creatures unable to make Resistance Other Creatures are armed with Policy Skill or Courage to safeguard themselves but Sheep are able to do little for themselves They are wholly kept in dependance upon their Shepherd for Protection and Provision All their Happiness lieth in the good Wisdom Care and Power of the Shepherd Wolves Lyons and Leopards need none to watch over them Briars and Thorns grow alone But the noble Vine is a tender thing and must be supported pruned and dressed The higher the Being the more necessitous and the more kept in dependance There needs more care to preserve a Plant than a Stone a Stone can easily aggregate and gather Moss to its self There needeth more Supplies for a Beast than a Plant and more Supplies to a Man than to a Beast Thirdly The Wicked are as Goats They are as Goats both for their Vnruliness and Vncleanness Unruliness thâ—â— have not the Meekness of Sheep are ready to break through all Fence and 〈◊〉 So a wicked Man is yokeless They are also wanton and loathsom 't is a 〈◊〉 sort of Animal than the Sheep Therefore chosen to set forth a wicked and ungâ—â—ly Man The Second Point expressed is this That though now there is a Confusion of Godly and Wicked as of Goats and 〈◊〉 in the same Field yet then there shall be a perfect Separation There will not then be one of one sort in company with the other Psal. 50 5. He will gather his Saints together And Ezek. 34.17 I will judge between 〈◊〉 and Cattel the Sheep and the Goats Psal. 1.5 The Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous When the Saints meet in a general Assembly not one bad shall be found among them 〈…〉 together in the same Kingdom in the same Village in the same visible Church in 〈◊〉 same Family yet then a perfect Separation The Reasons are briefly these two 1. The Judges Wisdom and Perspecuity 2. His Justice They that will not endure them now shall not then abide with them in the same Fellowship 1. VSE Here is Comfort to them that mourn under the degenerate and corrupted State of Christianity The Good and the Bad are mixed together many times they live in the same Herd and Flock 'T is a trouble to the Godly that all are not as they are And we feel the Inconveniency for the Carnal Seed will malign the Spiritual Gal. 4.29 But God will distinguish between Cattel and Cattel Discipline indeed is required in the Church to keep the Sound from being infected and the Neglect of it is matter of Grief But the Work is never perfectly done till then Then there is a perfect Separation and a perpetual Separation never to mix more 2. VSE This may serve to alarum Hypocrites Many hide the Matter from the World and themselves but Christ shall perfectly discover them and bring them to Light and shew themselves to themselves and all the World All their shifts will not serve the turn Here are mixed together the Sheep and the Goats the Chaff and the solid Grain Tares and Wheat Thorns and Roses Vessels of Honour and Dishonour Many do halt between God and Baal A Man cannot say They are Sheep or Goats neither do they themselves know it Therefore it calleth upon us to make our Estate more explicite Yea many that seemed Sheep shall be found Goats Then 't will appear whether they are Regenerated to the Image of Christ or destitute of the Spirit of Sanctification yea or no Whether they loved God above all or continued serving the Flesh making it their End and Scope 3. VSE Are we Sheep or Goats There is no neutral or middle Estate Is there a sensible Distinction between us and others then we shall have the Fruit and Comfort of it at that Day 1 Pet. 2.25 Ye were as Sheep going astray but now are returned to the Bishop and Shepherd of your Souls We all should look back upon our former Courses betaking our selves to Jesus Christ seeking to enjoy his Favour and Fellowship submitting to him as our Ruler and Guide resigning up ourselves to be at his Disposal both for condition of Life and choice of Way and Course I say when by his powerful Grace we are thus brought back from our sinful Way and Course and made to follow him as our Lord we are his Flock and he will mind us Time was when you did run wild according to your former Fancies and the bent of your unruly Hearts and were wholly Strangers to God and could spend Dayes Nights and Weeks and Months and yet never mind Communion with him But now the Business of your Souls is to give up your selves to him to take the Way which he hath prescribed to Everlasting Glory Resolve no longer to live to your selves but to be under his Discipline Secondly As to Place He shall set the Sheep upon the Right Hand and the Goats upon the Left In the Right Hand there is greater Strength and Ability and fitness for all kind of Operations therefore that Place is counted more
honourable So Christ himself is said to sit down at the Right Hand of God the Father That is to say hath obtained the highest Place of Dignity and Power above all Angels and Men in Bliss Honour and Dominion Doctrine The Godly shall be placed honourably at the Day of Iudgment when the Wicked shall have the Place of least respect A Type and Figure of this we have in Moses his Division of the Tribes some were to stand on Mount Gerizim to bless the People some on Mount Ebal to curse Those born of Jacob's Wives put upon Mount Gerizim those of his Servants on Mount Ebal Reuben excepted who went into his Father's Bed The Saints in their Measure enjoy all the Priviledges that Christ doth Now the Father saith to the Son Psal. 110.1 Sit thou at my Right Hand So they have chosen the best Blessings 't is said Psal. 16.11 At thy Right Hand are Pleasures for evermore And Prov. 3.16 Length of Dayes is in her Right Hand They love God and are beloved of Him They honour God in the World 1 Sam. 2.30 They that honour me I will honour VSE Let us then encourage our selves when we are counted the Scurff and Off-scouring of all things We shall not alwayes be in this Condition but Christ will put Honour upon us in sight of all the World SERMON XXI MATTH XXV v. 34. Then shall the King say unto them on his Right Hand Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World WE have considered in the former Verses 1. The Sitting down of the Judge 2. The Presenting the Parties to be judged Now 3. The Sentence First Of Absolution in these blessed Words which I have now read to you Observe in them 1. The Preface 2. The Sentence it self 1. The Preface sheweth the Person by whom the Sentence is pronounced Then shall the King say 2. The Parties whom it concerneth To them on the Right Hand Secondly The Form and Tenour of the Sentence it self 't is very comfortable and ravishing Take notice 1. Of a Compellation used Ye Blessed of my Father 2. An Invitation expressed in two Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come and Inherit The First giveth Warrant for Entring The Second for possessing of this Blessed Estate and that by a sure Tenure 3. The Happiness unto which we are invited and there the Notion by which 't is expressed The Kingdom The Adjunct A Kingdom prepared The Application of it to the Parties concerned For You. The Ancientness of it From the Foundation of the World An Estate excellent in its self and made sure for us Doctrine That Iesus Christ at his Coming will adjudge his People unto a State of Everlasting Happiness by a favourable and comfortable Sentence passed in their behalf First Observe the Order Then The Godly are first Absolved before the Wicked are Condemned Why Because 1. 'T is more natural to God to reward than to punish to save than to condemn The one is called Alâ—enum opus His strange Work Isa. 28.21 His Self-Inclination bendeth him to the one more than to the other The Absolution of the Good maketh for the Manifestation of his Mercy the Attribute wherein God delighteth Mica 7.18 But his Justice as to the Punitive Part of it 't is last God doth Good of his own Accord but Punishment is extorted and forced from him 2. 'T is suitable to Christ's Love to begin with the Saints He is so pronely inclined to them that he taketh their Cause first in Hand He parted from them with Thoughts of returning to them again 3. For the Godlies sake that they be not for any while terrified with that dreadful Doom which shall pass on the Reprobate and that afterwards become Judges of the Wicked by their Vote and Suffrage when absolved themselves 1 Cor. 6.3 4. For the Wicked that they may understand and be affected with their Loss and so be made more sensible of their own Folly Christ will in their sight put Glory and Honour upon his good Servants that they may have a stinging and vexatious Sense of that Happiness which they have forsaken Whether it be for this or that Reason let us the better bear it here When Judgment beginneth at the House of God as it often doth 1 Pet. 4.17 there Absolution beginneth at the House of God And if upon us God first shew his displeasure against Sin 't is for the bettering of the Saints and reforming the World First Christ will take in hand our Absolution and Coronation before he passeth Sentence against the Wicked Secondly The next thing observable is the Title given to Christ Then shall the King say Christ first calleth himself The Son of Man Vers. 31. because in Humane Nature he administreth this Judgment Afterward sets forth himself by the Notion of a Shepherd Vers. 32. because of his Office and Charge about the Flock and then to shew it in the exact Discrimination he shall make between Cattel and Cattel But now the Notion is varied The King shall say Partly because it belongeth to his Kingly Office to pass Sentence and prefer his faithful Subjects to Dignity and Honour as also to punish the Disobedient Partly because in that Day he shall discover himself in all his Royal Magnificence and call the Godly to him and solemnly put them in possession of the promised Glory The King shall Crown and Absolve us It shall be a Tribunal Act and therefore valid and authentick When the Redeemer of the World as King shall then sit in Judgment in all his Royalty he shall then put this Honour upon the Saints Thirdly The next thing is I. The Compellation used Come ye blessed of my Father 1. Observe in the general 't is a Friendly Compellation used to such as were thought to be in savour with God Witness Laban's Words to Abraham's Servant Gen. 24.31 Come in thou Blessed of the Lord. And Judg. 17.2 Blessed be thou of the Lord. Those that were counted dear and beloved of the Lord were thus treated and spoken to And because of the high Favour vouchsafed to the Virgin Mary in being the Mother of the Son of God 't is said All Generations shall call thee Blessed Luk. 1.28.42.48 But what an Honour is this when Christ shall pronounce us to be so with his own Mouth Come ye Blessed of my Father 2. More particularly two Terms must be explained 1. Blessed 2. Of my Father First Blessed This Term is 1. Opposed to the Worlds Judgment of them The World despiseth them and counteth them execrable vile and cursed Therefore 't is said Matth. 5.44 Bless them that curse you and Matth. 5.11 Blessed are ye when Men shall say all manner of Evil of you for my Names sake He is blessed whom Christ blesseth The World rails at us as cursed Miscreants unfit to live in Humane Societies The World saith Abite Maledicti Away ye Cursed 't is not fit for such an one to live But
of this Affection to set the Mind a-work and to preoccupy and forestall the Contentments we expect before they come by serious Contemplations and feasts the Soul with Images and Suppositions of things to come as if they were already present So should we demean our selves as if the Judgment were set and the Judge upon his white Throne and we heard him Blessing and Cursing Absolving and Condemning The Heart will be where the Treasure is Math. 6.18 As if we saw Christ with his faithful ones about him If a Beggar were adopted to the Succession of a Crown he would please himself in thinking of the Happiness Honour and Pleasure of the Kingly Estate If you did hope to be Coheirs with Christ or to inherit the Kingdom prepared for you you would think of it more than you doe Our musings discover the temper of our Hearts A carnal Heart is alwayes thinking of building Barns advancing the Family higher our worldly Increase Luke 12.18 I will pull down my Barns and build bigger and bestow my fruits And those in James ch 4.13 To morrow we will go to such a City and continue there a year and buy and sell and get gain 'T is usual with men to feed themselves with the pleasure of their Hope As young Heirs spend upon their Estate before they possess it 2. By hearty Groans Sighs and Longings Rom. 8.23 We groan in our selves They have had a taste of the Clusters of Canaan in private Justification They can never be soon enough with Christ when shall it once be They are still looking out and the nearer to enjoyment the more impatient of the want The earnest expectation of the Creature Rom. 8.19 Stretching out the head to see if they can spy a thing a great way off As Judg. 5. She looked through the Lettice Why is his Chariot so long a coming They would have a fuller draught of Consolation more access to him and Communion with him 3. By lively Tastes and Feelings 'T is called a Lively hope 1 Pet. 1.3 not a living hope only but lively because it quickens the Heart and filleth it with a solid Joy Rom. 5.2 1 Pet. 1.8 Where we have such a fruition the very looking and longing giveth us a taste 3. This hope should put us upon serious diligence and earnest pursuit after this blessedness 1 Pet. 1.13 Partly as it purgeth the heart from Lusts 1 Joh. 3.3 He that hath this hope in him purifieth himself as Christ is pure These are the Months of our Purification wherein we are made meet to be partakers of the Saints in light we are a preparing for Heaven as that is prepared for us and 't is a lively expectation which produceth this That puts us upon Mortification and diligence in cleansing the Soul that we may be counted worthy to stand before the Son of God Partly as it withdraweth our hearts from present things and minding earthly things But our Conversation is in Heaven Phil. 3.18 19 20 21. A man that is alwayes looking and longing for the world to come the present world is nullified to him and he hath a mean esteem of all secular Interests and contentments in comparison of those other which his Soul looketh after As a man looking upon the Sun cannot see an object less glorious on the contrary our overprizing secular Contentments necessarily breedeth an undervaluing of matters heavenly and those that have so great a relish for the world and the delights of the flesh they know not what Eternal life meaneth The Israelites longed for the flesh-pots of Aegypt before they tasted the clusters of Canaan by Faith Moses refused the Honours and Pleasures of Pharaoh's Court We cannot value real Happiness 'till we are brought to contemn earthly Happiness Partly as it urgeth to care and diligence and constancy in Obedience This is the Spring that sets all the wheels a going Phil. 3.13 I press towards the mark because of the high prize of our calling What is the reason Christians are so earnest and serious there is an excellent Glory set before them the Race is not for trifles we want vigour and find such a tediousness in the Lords work because we do not think of the Kingdom of Heaven prepared for us 2 Cor. 8.8 9. 1 Cor. 15.53 We are confident and willing rather to be absent from the body and present with the Lord Wherefore we labour that whether we are present or absent we may be accepted of him If it be tedious to us to be at work for God this tediousness will not consist with the chearful remembrace of that great Blessedness which he hath prepared for us How eminent should we be in the labours of Holiness to whom this Estate was so peculiarly designed Partly in Self-denyal men venture all in this vessel of Hope Self-denyal is seen in refusing and resisting temptations of honour and profit sin maketh many Promises and so prevaileth by a carnal Hope Balaam was enticed by proffers of riches to Curse Gods People Babylons Fornications are presented in a Golden Cup now Faith and Hope sets Promise against Promise Heaven against Earth the Pleasures at Gods right hand against carnal delights as the Kingdoms of the world are nothing to this glorious Kingdom Partly in Charity laying up treasure in Heaven Luk. 12.33 Being rich in good works 1 Tim. 6.18 I call this Self-denyal because 't is a loss for the present Eccl. 2. So in hazarding Interests Christians Blessings are future their Crosses are present Rom. 8.18 2 Cor. 4.12 Thus you see there are some who are carryed on by the hopes of Heaven to make serious preparation others are wholly wedded and addicted to present things The World morally and spiritually considered is divided into two ranks the one of the Devil the other of God Some seek their rest and happiness on earth others eternal Felicity in Heaven by nature all are of this earthly Society in the Kingdom of darkness and strangers to the Common-wealth and City of God but when Grace hath wrought in them the belief of this coming of Christ and the hope of this blessed Estate is rooted in us we are alwayes purging out of fleshly lusts and weaning our hearts from the world exercising our selves to Godliness and denying our worldly Interests 4. This Hope must moderate our Fears Sorrows and Cares so as no temporal thing should unreasonably affect us Luk. 12.32 Fear not little flock The Fear is allayed the World cannot take away any thing from us so good as Christ will give unto us if our earthly Estate be sequestred or any way taken from us we have a better Estate in Heaven Heb. 10.34 If we be reproached and disgraced in this world yet we shall be Kings and Priests and for ever be honoured in Heaven if banished and driven from place to place so that we can find no rest nor safety but are wearied out with our removals let us consider we have a place of eternal abode in Heaven
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
out and when the Act is over our Thoughts and Discourse and Actions should still savour of the Solemnity Certainly it is an Argument of much weakness to be all for Flashes and sudden Starts If we would refresh our selves with Change it should be with change of Exercise and not of Affection If it seem irksome consider it is more easy to persevere in an Heavenly Frame than to begin again and when the Heart is warm we should take heed we don't lose the present Advantage A Bell is kept up with less difficulty than raised and when an Horse is warm in his Geers he continues his Journey with more ease than if he should stand still a while and grow stiff If we yield to weariness how shall we hope to raise the Heart again and to get it to this Advantage Corruption doth but cheat thee if thou thinkest to get a fresh start by intermission As I said before there is refreshment in Change of Exercise and when one Teat is drawn dry we may as the Lamb suck another that will yield new supply and sweetness And lift up his Eyes to Heaven The Scripture taketh notice of the Gesture Christ's Gestures are notable because real significations of the Motions of his Heart In the Garden when he began his Passion he fell on his Face and prayed Mat. 26.39 but here he lifted up his Eyes When he travelled under the greatness of our Sins his posture is humble but now when he is treating with God for our Mercies he useth a Gesture that implieth a more elevated and generous Confidence Gestures being Actions suited to the Affections are significant and imply the Dispositions of the Heart Let us see what may be collected out of this Gesture lifting the Eyes to Heaven 1. The raising of the Heart to God in Prayer Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascension or Elevation of the Heart to God the Motion of the Body suiting with that of the Soul so David expresseth it Psal. 25.1 I lift my Heart to thee When you pray know what is your Work If you would converse with God you need not change Place but raise the Affection God boweth the Heavens and you lift up the Heart it is not the lifting up the Voice but of the Spirit the lifting up of the Voice or of the Eye are good as outward significations but the chief Work is to lift up the Heart the Understanding in raised Thoughts of God the Affections by strong Operations of Desire and Love Usually our Hearts are heavy and sink as Lead within us it is a Work of Difficulty to raise them We must pull up the Weights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing in Prayer Acts 1.14 As Moses his Hands easily fell and sunk so do our Hearts Exod. 17. There are Plummets and Weights of Sin hang upon us which must be cut off if we intend to get up the Heart in Prayer 2. Spiritual Reverence of God The Heavens are his Throne and Dwelling-place Psal. 103.19 There his Majesty and Power shineth forth there we behold his Majesty in that sublime and stately Fabrick Earthly Kings that their Majesty may appear the greater to their Subjects have their Thrones exalted and made of precious Matter with cunning and curious Artifice But what are these to that sublime and admirable Fabrick of the Heavens The very sight of the Heavens shew how excellent God is So that looking up to Heaven noteth the raising the Heart in the reverent consideration of God's Majesty and Excellency We may come with Hope we speak to our Father but we must speak with Reverence we speak to our Father in Heaven When we lift up our Eyes and look upon that stately Fabrick the Awe of God should fall upon us We are poor Worms crawling at God's Foot-stool by looking up to Heaven we do most seriously set God before us So when Solomon speaketh against the slightness of our Addresses to God he propoundeth this Remedy Eccles. 5.2 Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth There is a distance there God appeareth in his Royalty We tremble to come before the Thrones of Earthly Princes they are but thy Fellow Clay How far do the Stars of Heaven excel their richest Jewels What is all their State to the pure Matter of the Heavens to that blaze of Light wherewith he is cloathed Psal. 104.2 Who coverest thy self with Light as with a Garment who stretchest out the Heavens like a Curtain What are the Coaches of Princes to the Chariots of the Clouds and Wings of the Wind and that Majesty and State that God keepeth in the Heavens 3. It noteth Confidence in God or a disclaiming of all sublunary Confidence The Godly in all their Prayers and Cries look up unto the Heavens to note their Confidence in God and not in fleshly Aids as Psal. 127.1 I will lift up mine Eyes unto the Hills from whence cometh my Help meaning his Relief and Deliverance should come from God alone A Christian looketh round about him and seeth no ground of help but in the tops of the Hills So Psal. 123.1 Vnto thee I lift up mine Eyes O thou that dwellest in the Heavens The Thrones of Princes are Places slippery and unsafe but our Supports are out of Gun-shot Lam. 3.41 Let us lift up our Heart with our Hands unto God in the Heavens We must not rest upon any thing in the World He that made the Heavens can accomplish our Desires The constant Course of the Heavens noteth God's Faithfulness A Man may foresee some natural Events some hundred Years before The glorious Fabrick of the Heavens is a Monument of his Power 4. To shew that their Hearts are taken off from the World and from Carnal Desires Christ's Eyes were to Heaven there his Father was and Christians lift up their Eyes to Heaven because they mainly seek those things that are Above where God's Throne is and where Christ is now sitting at his right Hand Col. 3.1 It is for Beasts to grovel and look downward Our Home is Above in those upper Regions there is our Christ our pure and sweet Companions Their Heart cannot be severed from their Head When we expect one we turn our Eyes that way as the Wife looks towards the Seas when she expects her Husband's return It doth them good to look towards these visible Heavens remembring that one day they shall have a Place of Rest there God hath fixed his Throne and Christ hath removed his Body out of the World that we may look upward These things from the Gesture And said The word noteth a vocal expression of the Prayer Moses cried Exod. 14.15 which noteth an inward fervency There are no words mentioned but Christ said that is with an audible Voice I shall from this word inquire First Why he prayed Secondly Why he pronounced his Prayers in the hearing of the Apostles
was in the Flesh he was poor despised crucified the Apostle calleth it the Weakness of God Many look'd for a Kingdom from him many believed in him when he was upon Earth the Thief owned him upon his Cross Remember me when thou comest to thy Kingdom If the Thief could spy his Royalty under the Ignominy of the Cross what may we expect from Christ in his glorified Estate When David was hunted as a Flea or a Partridg upon the Mountains there were six hundred clave to him and had great hopes of his future Exaltation they might look for more from David on the Throne Christ is now exalted and hath a Name above all Names he still retaineth our Nature and that is an Argument of Love we go to one that is Bone of our Bone and he is glorified in our Nature that is an Argument of his Power 4. Christ is really put into a greater capacity to do us good 1. He hath seized on Heaven in our right John 14.3 I go to prepare a place for you God the Father prepared it by his Decree but Christ by his Ascension went to hold it in our Name he took possession of it for Himself and his People and ever since Heaven-Door hath stood open 2. The advantage of his Intercession 1 Joh. 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous Christ is our Advocate at God's right Hand we have a Friend at Court Offenders hope to be spared if they have interest in any that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand representing his Merits How can our Prayers chuse but be heard The Spirit is our Notary to indite them and Christ is our Advocate to present them in Court 3. The Mission of the Spirit Christ carried up our Flesh and sent down his own Spirit as to fit Heaven for us Mat. 25.34 so to fit us for Heaven Rom. 9.23 Vessels fitted for Glory Vessels of Glory seasoned with Grace Now the Spirit is not given but by Christ's Ascension Ephes. 4.11 12. When he ascended he gave first Apostles then Prophets then Evangelists then Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation 4. By his Ascension all Christ's Offices have a new Qualification and are exercised in another manner Christ hath been Mediator King Priest and Prophet from the beginning of the World but the Administration is different before his Incarnation in the days of his Flesh and after his Ascension Before his coming in the Flesh Christ was the great Prophet of the Church foreshewing what was to come in his Incarnation pointing at what he did after his Glorification working Faith by representing what was past So a Priest before his Incarnation undertaking payment and satisfaction for our Debts in the days of his Flesh he made good his Engagement after his Ascension he representeth his Satisfaction made by his Intercession he appeareth as a righteous Mediator not by intreaty Christ was a King by designation before he was incarnate the Old Church had a taste of his Kingly Power when he lived upon Earth he was as a King fighting for the Crown a King in Warfare after the Resurrection a King in triumph solemnly inaugurated he enters into his Throne Christ cometh into the Father's Presence royally attended Dan. 7.13 14. And I saw in the Night Visions the Son of Man with the Clouds of Heaven and he came to the Ancient of Days and they brought him near before him and there was given him Dominion and Glory and all People Nations and Languages that should serve him his Dominion is an Everlasting Dominion that shall not pass away After his Resurrection Christ is brought into God's Presence receiving all Power in Heaven and Earth Christ had this Power from the beginning but was not solemnly installed till then As David had the Power given him when anointed by Samuel yet he endured Banishment and redious Conflicts and shewed not himself till after the death of Saul and till chosen by the Tribes at Hebron So Christ was a Prince and Saviour before his Ascension But it is said Acts 5.31 Him hath God exalted by his right Hand to be a Prince and a Saviour He was Prince by Eternal Right and by Gift and Designation In the midst of his Abasement Christ acknowledged himself King John 8.37 But after his Ascension he solemnly exercised it and administred it for the good of the Elect. Well then let us meditate on these things and draw Water out of the Wells of Salvation with Joy It is better for us that Christ should be in Heaven than with us upon Earth A Woman had rather have her Husband live with her than go to the Indies but yieldeth to his Absence when she considereth the Profit of that Traffick We are all apt to wish for the Apostles Days to enjoy Christ with us in Person but when we consider the Fruit of his Negotiation in Heaven we should be contented It is better for us he should be there to plead with the Father and send his Spirit to us I come to the words As. Some take this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comparatively others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causally Comparatively Glorify me i.e. as thou hast given me a Power over all Flesh c. give me a Glory suitable to the Authority handle me according to the Power and Command which thou hast given me as the Plenipotentiary of Heaven But it is rather taken Causally by way of Argument It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred because Now the Argument is double 1. it may be taken from a former grant of Power As thou hast given c. Hitherto he had a right now he pleadeth for Possession and a more full exercise of it and 2. from the end which that Power is to be exercised for the good of the Elect that he may give eternal Life to as many as thou hast given him 1. I may observe something from that As thou hast given him The memory of former Benefits is an encouragement to ask anew Experience begetteth Confidence The Heart is much confirmed when Faith hath sense and experience on its side and the belief of what is to come is facilitated by considering what is past We should believe God upon his bare Word yet it is an encouragement to have Experience and Trial. By former Mercies we have a double Experience we know what he will and can do for Creatures Signal Mercies are standing Monuments of God's Power Isa. 51.9 Awake awake put on strength O Arm of the Lord awake as in the ancient Days in the Generations of Old Art not thou it that hath â—ut Rahab and wounded the Dragon Rahab is Egypt the Dragon is Pharaoh he that hath helped can and will We
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
to the end of the World Into whatsoever place and time of the World our Lot is cast we may have an assurance of Christ's Presence that is of his Assistance and Blessing as much as if he were actually and corporally present with us To Ministers Now if they improve their Interest they might have Christ in their Company as the Apostles had they are taken into the same Patent and Charter So also to all Believers Mat. 18.20 Where-ever two or three are met together in my Name I am present in the midst of them Whenever we are met together in any religious Work and Business Christ's gracious presence is with us in this sence he will never depart from Believers Now this gracious Presence was not vouchsafed till his corporal Presence was removed Partly because Christ will do nothing unnecessarily When he was personally present to solve their Doubts to instruct them in all Cases the Spirit was not poured out in such abundance as it is usual still with God to make up to us in spiritual Supplies what we want in outward Helps Partly because his Disciples had carnal Thoughts of his bodily Presence and rested in it which was to be confuted by his absence Partly to make way for his unlimited universal Influence his bodily Presence could only be in some Places but now he is ascended he filleth all things Eph. 4.10 As the Sun if it should come down and shine on one particular Field it could not diffuse its Beams far and near but now it is fixed in the Firmament nothing is hidden from its Light So Christ exalted scattereth his Beams and Influences every where into all parts and corners of the World Partly because it was meet that Christ should enter into his Glory and Kingdom before he declared his Efficacy to Men by the more plentiful pouring out the Spirit as Princes use at their Coronation to give Gifts and send abroad Ambassadors So when Christ was in his Royal Palace he gave Gifts unto Men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Ephes. 4.8 11. Vse 1. For confutation of the Lutherans who to establish their Doctrine of Consubstantiation make Christ's Ascension to be not a local Remove but only a change of the manner of his Presence they say he is still corporally present but not visibly as if the Humane Nature of Christ were made invisibly Omnipresent and not locally removed and carried into Heaven This is a Doctrine contrary to Scriptures for it is expresly said Acts 1.11 that he was taken up into Heaven And by virtue of this taking up he is no more in the World no more in the Earth nor in any place thereof For it is said Acts 3.21 That the Heavens must contain him till the time of the restitution of all things there is his personal-Presence fixed And therefore if any say Lo here or Lo there believe him not it is flatly contradictory to Scripture that Christ should be corporally present on Earth till he cometh to Judgment and it is contrary to the Truth of Christ's Body though it be glorified it is not deified a Body cannot be Omnipresent and without Quantity for then it is no more a Body And it is a Doctrine barren and of no use the Presence of Christ's Body is not so absolutely necessary to the comfort of a Christian John 6.63 It is the Spirit that quickneth the Flesh profiteth nothing Nearness or distance of place doth not help or hinder his Presence with us or Efficacy upon us The Degree of his gracious Operation doth not depend upon the Degree of his Personal Presence as if Christ were like the Sun shining more or less hot according to the difference of his Posture and Scituation Christ doth not work like a natural Agent by Contact but according to his free Pleasure and the wise Dispensation of his own Will and our Communion with him is wholly Spiritual and Mystical not Gross and Carnal the Flesh profiteth nothing Yea it is against our Comfort Christ hath Business to do for us in Heaven and it is our Advantage that he is no more in the World If he were not in Heaven he were not a Priest Heb. 8.4 If he were on Earth he could not be a Priest And again Heb. 7.26 we had need of a Priest who is made higher than the Heavens that is that is ascended into the Third Heaven those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Holy Places not made with hands now to appear in the Presence of God for us Heb. 9.24 But to leave this Vse 2. To press Christians to look for the Spiritual Presence of Christ tho they do not enjoy his Bodily You may make use of Christ now he is in Heaven as the Disciples did on Earth to ask him Questions to seek his Counsel to commend your Prayers and Persons to God It is no disadvantage to Faith that Christ is removed out of sight but only an occasion given whereby it may discover it self with more praise Therefore let us believe in Christ tho we see him not we shall one day see him in the Heavens to our Comfort and to the Terror of the Wicked in the mean time let Faith serve instead of Vision It will be your commendation whom having not seen ye love 1 Pet. 1.8 God hath removed Christ out of sight to make way for the Exercise of Faith and Love and it is much better by Faith to converse with him in Heaven than by sight to see him upon Earth John 20.29 Blessed are they that have not seen and yet believe Thomas would make his Senses the Judg he must feel the Wounds and put his Finger in the print of the Nails and thrust his Hand into his Side which discovered the weakness of his Faith Faith is not grounded on Sense but Testimony Be not discouraged tho you never saw him in the Flesh you shall one day see him in Heaven tho you could not hear his gracious Words yet you have Whispers and Counsels from his Spirit You saw him not hanging on the Cross yet he is crucified before your Eyes Gal. 3.1 In the Word and Sacraments he is notably and plainly laid forth to Faith The Gospel is a Magical Glass as it were wherein God will have the Soul look that we may see our absent Friend Sic Oculos sic ille Manus sic or a ferebat there are the very Postures of Christ. Therefore let us make use of our present Advantages you may expect as powerful Influences from him as if present in Person as the Sun doth not come down from Heaven but only his Influence There is a derivation of Virtue from his Person yea Christ is not like the Sun the farther absent from us in Body the more powerful is his Influence Ephes. 4.10 When he ascended up on high he filled all things Briefly then if you have any thing to do with Christ you know where to seek him Those
into dust Therefore because here the temptation lays the smart or destruction and torture of the body the cordial is suited Christians do not only desire the blessed immortality of the Soul but the Resurection of the Body The Body is weak frail subject to aches and diseases Stone Gout Strangury death its self tumbled up and down and tossed from prison to prison but then redeemed from all evil and misery 2. USE Is exhortation To rouse up our languid and cold affections that we may more earnestly groan and long for heavenly things If we look to this world the pleasures of it are Dreams and Shadows the miseries of it many and real we find corruption within temptations without grievous afflictions oppressing the bodily life but above all we do too often displease and dishonour God If to the other world the pleasures of it are full glorious and eternal God is fain to drive us out of this world as he did Lot out of Sodom yet loath to depart have we not smarted enough for our love to a vain world Sinned enough to make us weary of the present state If Heaven be not worth our desires and groans 't is little worth There is the best estate the best work and the best company Question But how shall we do to get up our hearts from this world to a better These things are necessary 1. The illumination of the spirit that the mind be soundly perswaded 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 2. Strong inclination or an heart fixed on heavenly things Matt. 6.21 For where your treasure is there will your heart be also Col. 3.12 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections upon things above and not upon the earth 3. Love to Christ Phil. 1.23 For to me to live is Christ and to die is gain They that love Christ will desire to be with him they delight in his presence count it their honour to be miserable with him than happie without him 4. Some competent assurance of our own interest 2 Tim. 4.8 Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge will give me at that day and not unto me only but unto all that love his appearing 5. Some mortification that the heart should be dead to the world weaned from the pleasures and honour thereof Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world While our hearts are set upon worldly Profits and pleasures and gratifie the vices and lusts of the body we are loath to depart they have their portion in this life Psal. 17.14 3. USE Do we groan and wait If so 1. There will be serious waiting and diligent preparing 2 Pet. 3.14 Wherefore beloved if ye look for such things be diligent that you may be found of him in peace without spot and blameless 2. It will frame our lives Phil. 3.20 For our conversation is in heaven 3. It will put us upon self-denyal that maketh the Christian labour and suffer trouble and reproach desire is the vigorous part of the Soul 1 Tim. 4.10 For therefore we labour and suffer reproach because we trust in the living God SERMON XXXI ROM VIII 24 For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for IN this Verse the Apostle giveth a Reason why Believers do groaningly expect the Adoption the Redemption of their bodies and so by consequence salvation Because yet they had it not and in this reason there is secretly couched a Prolepsis or an Anticipation of an Objection as if the Apostle had said If any shall object We are adopted already redeemed already saved already This I would answer him We are not actually saved but in right and expectation only salvation indeed is begun in the new birth but is not compleat till body and soul shall be glorified in the day of judgment then we are redeemed or saved from all evils and then do presently enter into the actual possession of the supreme happiness or glory which we expect He proveth it by the nature of hope because hope is of a future thing For we are saved by hope but hope c. In the Words Two Things 1. An account of the present state of a believer For we are saved by hope 2. The proof of it by two reasons The first is taken from the nature of hope For hope that is seen is not hope 2. The second from the absurdity of the contrary For what a man seeth why doth he yet hope for 1. An account of the present state of a believer We are saved by hope A Christian is already saved but he is only now saved by hope spe non re he hath compleat salvation not in actual possession but earnest expectation that 's the Apostles drift here he doth not shew for what we are accepted at the last day but how saved now he doth not say we shall be saved by hope but we are saved by hope which expecteth the fulfilling of Gods Promises in our salvation 2. The Proof 1. By a Reason taken from the nature of hope 'T is conversant about things unseen Hope that is seen is not hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing hoped for the act is put for the object as also Col. 1.5 The hope which is laid up for you you in heaven Hope is wrought in our hearts but the thing hoped for is reserved in Heaven for us Is not hope There 't is taken for the act of hoping is not hoped for the meaning is things liable to hope are not visible and present but future and unseen for vision and possession do exclude hope 2. From the absurdity of the contrary supposition for what a man seeth why doth he yet hope for it that is things injoyed are no longer looked for To see is to injoy as also 2 Cor. 5.7 We walk by faith and not by sight That is we believe now but do not injoy So here where the thing hoped for is possessed already it is said to be seen Otherwise if you take seeing properly a man may hope for that which he seeth as the wrestler or racer hath the crown in view but whilest he is wrestling and racing he hopeth to have it but hath not yet obtained it Well then the Apostles meaning is Who would look for that which he hath in his hands 'T is foolish to say he hopeth for it or looketh for it when he doth already injoy it Doct. Hope is one of the graces necessary to obtain the great Salvation promised by Christ. For explication 1. Hope is a desirous expectation of
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
Inheritance as soon as we have the hope of it or a right to it 'T is true God could at once have cast his People into an exact fitness as he made Adam happy in an Instant But God will work congruously and therefore ordinarily he worketh by degrees As a seed groweth first into a sprig and then into a Tree so the new creature proceedeth by degrees till it come to perfection We are not ordinarily meet Till we are exercised and tryed 'T was not fit that the Kingdom of Grace and Glory should be the same but the one a passage to the other as he called us to glory and vertue 2 Pet. 1.3 To glory or eternal life as the end by Grace and Holiness as the way and means And the Apostle saith Eph. 2.10 We are his Workmanship Created by Christ Jesus unto good works which he hath appointed that we should walk in them So as the new Creature was fitted for good works and good works and Holiness are the way to our perfect estate as in a Journey there is a way that lieth from one place unto another ordinarily 't is fit that we should not be translated to Heaven as soon as new made but a while exercised 'T is fit our Journey should not be a leap or stride But we should by degrees advance to Heaven by a powerful and fruitful exercise of Godliness first tryed and exercised here and then Crowned hereafter 2 Tim. 2.5 None that striveth for the Mastery is Crowned unless he strive lawfully There is something to be done and suffered here below we receive our reward hereafter First serve our generation by the will of God and then gathered to the Blessed There would be no room or place for Temptations if God did not keep us for a while under the exercise of that Grace which God hath planted in us Therefore he doth not glorify us as soon as we are Converted no but when we overcome 'T is still to him that overcometh Rev. 2.7.11.17.26 To him that overcometh will I give to eat of the Tree of life which is in the midst of the Paradise of God Those that have passed the Pikes gotten over their difficulties They that hope to go to Heaven without Blows look for an estate which God doth not ordinarily vouchsafe unto his People Heb. 6.12 That ye be not sloathful but followers of them who through faith and patience inherit the promises if we look to them that went before us or to those who strive and run with us 1 Pet. 5.9 Every one have their exercise and tryals and all the faith and patience they can possibly get seemeth little enough to carry them thorough 2. Till we are mortified and more dead to the World What should a sinful and sensual person who doteth upon the Pleasures and Honours of the World do with Heaven and the company of God and the communion of Saints No there must be a time to fit us and prepare us that we may be weaned from the World and Worldly objects by degrees The noise of Ax and Hammer were not to be heard in the Temple the Stones were to be fitted and squared elsewhere So the Lord humbleth us by many Afflictions and crucifieth us to the World Gal. 6.4 that we may be fitted for the Heavenly Temple here we have many sufferings and conflicts that we may long for home Psal. 120.5 Wo is me that I sojourn in Mesech that I dwell in the Tents of Kedar Our Pilgrimage seemeth long and tedious to us when the World hath lost its relish with us Otherwise we are loth to depart and God will not force us into Heaven against our wills 3dly Till we be more Sanctified This I take for granted that according to our measures of grace so will be our measures of glory They that have done more work and are more holy their reward will be greater 1 Cor. 3.8 Every man receiveth his own reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own Labour not only according to the kind but according to the degree for that the Apostle speaketh of there The more we improve our Talents here the more glory we shall have in Heaven I know not else what to make of that Be ruler over ten Cities and five Cities Luke 19.16 17 18. So Matth. 20.23 The Mother of Zebedees Children requested that her two Sons might sit the one on his right hand and the other on his left Christ doth not deny that there are degrees of Glory in Heaven something that may be called sitting at his right hand and sitting at his left for he saith It shall be given to them for whom it is prepared of my Father As there are degrees of Torment an hotter and a cooler hell so degrees in glory that vessels of a larger boar and size will hold more than vessels of a narrower These and many other considerations give me to think that as the Stars differ from one another in Glory so shall the Saints of God But now who shall have the larger degrees of Glory but those that excel in grace Corn doth not grow in the barn but in the field there is no growing in grace in the other World but here our capacities are widened by degrees Therefore those that make a greater progress in Sanctification are more meet to be partakers of this blessed estate more wrought for this very thing they that carry more experiences with them to heaven will there most admire grace and injoy most of it 4. The more Heavenly minded For the Apostle here speaketh of those who were advanced to a greater pitch and height of grace they that were dead to the interests of the Animal life 2 Cor. 4.16 They that made Heavenly things their Scope they that were assuredly perswaded of this Blessed Estate they that were always groaning and longing after it 'T is the wisdom of God to put all things in their proper places every Creature suiteth with that Element which is answerable to its composition and frame Fishes in the Water Fowls in the Air And who are meet to be set in Heavenly places but those that have an Heavenly heart and mind God giveth these Spiritual blessings to none but those who desire them Not as we lay on gold and fair colours on Wood or Stone that have no Appetite and desire to them nor sense nor use of them but as we give bread to the hungry Money to those that are in want these things were not matter of Happiness if they were not earnestly desired the affection must first be exercised that we may desire thankfully accept entertain these things when they come For God will deal with us as rational Creatures who have understanding will affections 'T is otherwise in Matter of torment then it is in Matter of Blessedness men may go to Hell against their wills but none go to Heaven against their wills the one is inflicted upon us the other must be chosen embraced pursued 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
seemed to believe the coming of Christ and went forth to meet him 1. Therefore I shall shew you what they may do as to Faith I shall shew what the Grace is and how far they may go along with it The Scripture speaketh so much of Faith that we need to know what it is Faith in its peculiar respect works towards Christ and Heaven But take it in its general latitude 't is a firm and cordial assent to all such things that are revealed by God as revealed by him Let us explain this here is the Object things revealed by God as revealed by him then the Act 't is an assent the Adjuncts 't is a firm and cordial assent For the Object in this description I consider it materially and formally all things revealed by God whatsoever All things necessary to Salvation Faith apprehends them distinctly other things implicitely that is knows them in their general principle Few Christians know all the Doctrines contained in the Christian Religion but they believe them in the general But now things necessary to Salvation I must distinctly know them as those that are called Articles of the Creed the Lords Prayer the ten Commandments Faith is an Assent to and built upon a divine testimony without any other reason whether as to things past present or to come things past as the Creation of the World Heb. 11.3 By Faith we understand the Worlds were created by the Word of God If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him and not upon the discovery of it in the Word certainly 't is not Faith whatever it be for Faith assents to whatsoever is revealed by God So for things present that God sitteth in Heaven and Christ at his right hand Stephen saw it by Vision and Extasie but every Believer seeth it by Faith which is the evidence of things not seen as if with bodily eyes So for things to come as Christs coming to Judgment John saw it in the light of Prophesie Rev. 20.12 I saw the dead both small and great stand before God and they see it in the light of Scripture and the Promise so that you see the Objects of Faith are things revealed by God because revealed by him If a man should believe the Christian Religion upon Tradition or the current opinion where he liveth 't is not Faith but humane Credulity now the act of Faith 't is an assent not knowledge but acknowledgment the understanding hath a double act apprehension or dijudication it judgeth of the truth of things apprehended or apprehendeth the tenor of things and then judgeth of the truth of them they are not enlightned in a way of Faith that are only able to talk of Heavenly things but such as are perswaded of the truth of them And then mark the Adjuncts 't is a firm and Cordial assent 1. 'T is a firm assent and that excludeth many things from Faith as light Credulity Prov. 14.15 The simple believeth every word He that believeth every thing without search and serious advertency believeth nothing And it excludeth bare non-contradiction Many are thought to believe the Religion they live under because they do not question it These can no more be said to believe than Children are said to believe the Questions and Answers of the Catechism they have learned by rote True Faith knoweth the certainty of those things wherein they have been instructed Luk. 1.4 And then it excludeth Conjecture to be Faith which is a lighter inclination of the mind to a thing as probable it may be so yet there is a suspition to the contrary Nay it excludeth Opinion which goeth higher than Conjecture but cometh short of Faith Well now thus far many goe there may be an owning of the true Orthodox Religion only out of Custom Chance of Birth Education tradition of Ancestours they may talk much as Parrots repeat mens words by rote only There may be Convictions and Opinions about them they may be perswaded those things are true that are in the Word of God and yet no firm assent 2. But to come nearer yet the next Adjunct 't is a cordial and hearty assent such as engageth the Heart to Christ. We read in Scripture of believing with the Heart Rom. 10.9 and believing with all the Heart Acts 8.37 Truths are propounded to us in the Scripture not only as true but good things of great weight and moment as well as certain Believing is an hearty business now this cordial and hearty Assent excludeth Historical Faith and Temporary Faith First Historical Faith which rests in a naked speculation or a simple and naked assent to such things as are propounded in the Word of God This consisteth in a meer Speculation of the Mind without any change of the bent of the Will and Affections True Faith ever overcomes all contrary inclinations and motions so that Gods Interest may prevail above them Heb. 11.13 Being perswaded of them they embraced them Those who have a meer historical Faith are not excited to holy Living are rendred more knowing not better this is a real Faith in its kind Simon Magus did really believe by the preaching of Philip Acts 8.13 't was not counterfeit for 't is said he wondred And those in John 2.24 that believed in the Name of Christ but Christ would not commit himself to them for he knew all men And no question the Devils do really believe James 2. not only natural Truths but Gospel Truths I know thou art the holy one of God What a Confession is this out of the Devils mouth Therefore 't is a wrong to say that unregenerate men do not believe Because this being the main business in hand I will tell you why 't is called Historical Faith Not from the Object of it as if they only believed the Histories of the Scripture No they believe Promises Threatnings Doctrines Precepts Mysteries But 't is called Historical Faith from the manner wherewith 't is conversant about its Object As we read Histories in which we are no way concerned only for contemplation and Knowledge sake not to make a Party in their Broils or interpose in their quarrels so they rest in idle Speculations which betters not the Practice Well now this speculative assent they may have this Faith doth not only believe those things that are true but doth heartily and truely believe them Secondly There is besides this temporary Faith that is such an assent as is accompanyed with a sleight and insufficient touch upon the Heart called a taste Heb. 6.4 so that they do not only believe the Truths of the Gospel but are tickled with some delight and do in some measure find their Hearts drawn off from wordly lusts and practices but the Impression is not deep enough nor the Joy rooted enough to counterballance all temptations to the contrary They seem to have their hearts loosened from the World and to preferre Christ before the Creature as long
a working warring principle that shall rouse up a man dayly to take heed of it as the greatest evil and yet sin should be as powerful and as frequently and freely break out as it doth in others no where there is such an enmity hostility and irreconcileableness or to say in a word such an habitual aversation it cannot be 1 Joh. 3.9 He that is born of God doth not commit sin his seed remaineth in him and he cannot sin because he is born of God He that hath such a blessed change wrought in him by the operation of Gods Spirit as to be transformed in the Spirit of his mind it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin and restrain the practice of it that the habits of Grace being cherished this must needs be famished and starved by degrees A man that hath a fixed root of ungodliness in him he is at sins beck the Devils Slave but a permanent habit of Grace doth produce a constant carefulness that God be not dishonoured or displeased The Apostle telleth us That Christ bore our sins in his Body upon the tree that we being dead unto sin may be alive unto righteousness 1 Pet. 2.24 Now certainly this effect is obtained in those that have benefit by his Death or have assured it by Faith before they were alive to sin being active and delighting in the Commission of it but dead to Righteousness impotent and indisposed for any spiritual act but afterwards their love to sin is weakened and their Hearts quicken'd to spiritual Life Once more That there is a decay of the evil Principle appeareth by that of Gal. 5.16 17. This I say then walk in the Spirit and you shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot do the things that ye would This place sheweth that the lusts of the flesh though they be not wholly abandoned yet they shall not be fulfilled We take it otherwise but the meaning is The unrenewed part shall be kept under we cannot fully effectuate the evil we would The Spirit alwayes opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead The flesh doth not advance with a full gale but meeteth with a contrary tyde of resistance from the Spirit 1. Vse Is to Reprove those that can afford a little Religion but cannot afford enough It may be good words without practice or practice without principle Good words without practice many talk well their notions are high and strict but observe them narrowly and you will find them cold and careless like the Carbuncle at a distance it seemeth all on fire but touch it and it is Key-cold Be warmed be cloathed will not pass for Charity nor Opinions for Faith nor Notions and elevated Strains for Godliness You would laugh at him that would think to pay his Debts with the Noise of Money and instead of opening his Purse shake it 'T is as ridiculous to think to satisfie God or discharge our Duty by fine words or heavenly Language without an heavenly Heart or Life or afford practice without a Principle or an inward disposition or inclination of heart to holy things 'T is not enough to do good but we must get the Habit of doing good to believe but we must get the Habit of Faith to do a vertuous action but we must have the Habit of Vertue to perform an Act of Obedience but we must get the Root of Obedience The Soul must be divested of evil Habits and decked and adorned with habits of Grace and endowed with new and spiritual Qualities before it can have a Principle of Life in its self But most men content themselves with a little good Affection that is soon spent Hosea 6.4 Ephraim's goodness is like the morning dew that wets the surface but is soon dryed up Many have some good things in them but they want a firm Root which is an habitual Inclination towards God Oh the difference that is between a man that forceth himself to do good and one whose Heart is inclined to do good He doth not go to it like a Bear to the Stake but with a native willingness he is inclined to think of good inclined to talk of good and holy discourse inclined to pray to exercise himself to Godliness The Lord hath put a new Nature in him and he feeleth an internal Mover or an inward Impression that moveth him This is Life but 't is little regarded Many have a shew but Life cannot be painted otherwise an handsome Picture of Godliness men may keep up But what are the Reasons of this 1. Negligence They are loath to be at the pains to get Grace to be at the expence of brokenness of Heart and that humble waiting and earnest praying that it will cost us A Form is easily gotten and maintained painted Fire needs no fuel to keep it in vanishing Affections are soon stirred A little remorse in a Prayer or delight in a Sermon they may have but it will cost us labour and diligence to have the Heart strongly bent towards God Prov. 13.4 The Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made fat All excellent things have their incident difficulties and nothing is gotten without diligence labour and serious mindfulness That which is opposed to common Grace is casting off sloathfulness and a diligence to keep some full assurance of hope to the end Heb. 6.11 12. 2. Inconsideration They do not consider how they shall appear before Christ at the day of Judgment Therefore are they called foolish Virgins because they did not foresee all Events to provide against them As if the Spouse should come later they thought this Oyl they had might suffice or they should have opportunity to get more Christianity is a business of Consideration When Christ had laid down the Terms he biddeth them sit down and count the Charges Luke 14.28 A Builder doth but lay the foundation of his shame in his Cost if he be not able to carry on the Building a War were better never be begun if we have not means to maintain it If you mean to build for Heaven to bid defiance against the Devil World and Flesh you must not rashly engage but deliberately resolve We must consider the Quality of Christs Laws what visible Oppositions there are that we may knowingly all difficulties considered put our selves into his hands There is an anxious and serious deliberation necessary otherwise to leap into Profession sleightly maketh way for Apostasie or else for such a cheap Religion which costs nothing and therefore is worth nothing 3. Some unmortified corruption or indulged Lust which hindereth both the Radication and Prevalency of Grace The Heart divided touched partly with
though it be a right Hand and a right Eye Mat. 5.29 If we consent to take Christ and retain our old Loves still we shall be little the better for being Christians 2. You must give your selves up to him to live in his Love and Obedience There are two Grand Duties we must resolve upon if we enter into this Relation Conjugal Love and Conjugal Obedience 1. Conjugal Love There is no want of love on Christs part Isa. 62.5 As a Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee Now this Love must be mutual as he in us so we in him Now Conjugal Love is such a Love as is greater to the Yoke-fellow than to any other So our Love to Christ is a Superlative Love We must not only love him not less than other things nor equal with other things but above them cleaving to him alone Some love Christ less than other things they love him a little but love the World better Honour and Greatness better Joh. 12.42 How can you believe that seek honour one of another Pleasure 2 Tim. 3.4 Lovers of pleasure more than lovers of God Profit 2 Tim. 4.10 Demas hath forsaken us and embraced the present World Some love Christ but love other things equal with him They are divided 't is a nice case hard to say which hath the Mastery they make a pother with Religion but never feel the true force of it But the true Conjugal Affection is superlative Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee Phil. 3.8 9 10. I count all things but dung and dross for the excellency of the knowledge of Jesus Christ my Lord. They preferre Jesus Christ before all things in the World Besides as an Husband he must have this Love 2. This is a Lord that must have Conjugal Obedience Eph. 3.23 24. The Husband is the head of the Wife as Christ is the Head of the Church and the Saviour of the Body Therefore as the Church is subject to Christ so let Wives be to their own Husbands in every thing I urge it as Wives are subject to their Husbands in every thing so let the Church and each believing Soul be to Christ. Surely if you consent to marry to Christ you must reckon upon it that you are no longer your own to dispose of and therefore henceforth you must no more live to your selves Christ is accepted and received for Lord Col. 2.6 and as such you must consent to serve and obey him Psal. 45.12 He is thy Lord worship thou him You must take him so as never to be ashamed to own him take him for better for worse take him and his Cross Mat. 16.24 take him and his yoke Mat. 11.29 take him and his Spiritual Laws Joh. 14.21 You are to be obedient to Christ in all things You are no more to do what you will but what will please the Lord 1 Cor. 7.30 In short you must obey him if you will have benefit by him Heb. 5.9 Thirdly 'T is spoken of with respect to its Present State in this World The Relation is begun but 't is not publickly Solemnized 2 Cor. 11.2 I have Espoused you to one Husband that I may present you as a chast Virgin to Christ The Church is Sponsa not Vxoâ— here by the offers of the Gospel we are Espoused and by Faith engaged to him 'T is called a betrothing to him Hosea 2.19 20. I will betroth thee to me for ever Yea I will betroth thee to me in Righteousness and in Judgment and in Loving-kindness and Mercy I will betroth thee to me in Faithfulness The word is not taken generally for Marriage but strictly and hath a special Emphasis in that place and so noteth either the goodness of God he would not receive Israel as an unchast Prostitute that had broken Covenant with him but as a Virgin as if never any breach of Contract before or rather noteth the present state of the Church she is betrothed to Christ but the Marriage is not consummate The day of Espousals and publick Solemnities are deferred till the Resurrection when Christ will come as a Bridegroom to conduct his Spouse into his Fathers House for ever to remain with him Fourthly With respect to its Consummation 't is perfected at his second coming and 't is properly called a Marriage 't was but a wooing or betrothing before then when the Queen is brought to the King and abides with him for ever Psal. 45.15 With Joy and Gladness shall she be brought they shall enter into the Kings Palace Now there are many Reasons why this second coming of Christ is called a Consummation of the Marriage and Christ may then be said to come as a Bridegroom 1. Because there is a Personal Meeting and interview between his Spouse and himself Now he employeth Spokes-men 2 Cor. 5.19 20. Now we are Ambassadors for Christ as though God did beseech you by us We pray you in Christs stead to be reconciled to God As Eliezer Abraham's Servant went to get a match for his Masters Son so the Ministers of the Gospel 2 Cor. 11.2 I have espoused you to one Husband that I may present you a chaste Virgin to Christ. He sends Tokens and Spiritual Refreshings John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and shall be loved of my Father and I will love him and manifest my self to him Then he cometh himself we meet him in Person here we meet him in Ordinances Isa. 64.5 Present in Spirit 2 Cor. 5. At Death our Souls meet him Eccles. 12.7 But then our whole man shall meet him Job 14.26 with these Arms embrace him We are indeed brought near to him by Faith and have some fellowship and Communion with him but we do not see him as he is nor see him face to face as afterwards 2. For the Publick Solemnization of the Marriage the Bridegroom and the Bride do both deck and adorn themselves The Bridegroom cometh in the glory of his Father with great abundance of the Holy Angels Revel 19.7 Let us be glad and give Honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready Common Garments are not for that Wedding we must be active in the Purifying our selves but the Grace is given by God Verse 8. And to her was granted that she might be cloathed in white linnen the fine linnen is the Righteousness of the Saints As Esther was supplyed out of the Kings Wardrobe these Ornaments and Garments of Salvation are purchased and bestowed freely upon us by Jesus Christ all is given we are here but renewed in part and cleansed in part all our filthy Garments are not yet put off but then we shall not have the least Remainder of Sin and Misery if we should meet Christ with our Deformities we should meet him with shame and Discomfort it would be a Dishonour to
that even in Reprobates and Cast-aways there may be a desire of entring into the joyes of everlasting Life Thirdly From Christs Reply I shall shew you the dreadful Misery and direful effect of being disowned by Christ at his Coming For the First Since the Foolish Virgins came too late We should all take care to begin with God betimes the sooner the better 1. Because you make a necessary work sure and put it out of doubt and hazard The time of life is the time of Grace Luk. 2.14 2 Cor. 6.2 Now the time of life is uncertain Jam. 4.14 Whereas ye know not what shall be on the morrow For what is your life it is but a vapour that appeareth for a little time and then vanisheth away And a work of necessity should not be left on peradventures Therefore we ought to bestir our selves without delay or foreslowing We know not how soon opportunity will be over It cannot be done too soon it may be done too late and therefore 't is good to be on the surest side Ludovicus Capellus telleth us out of Rabbi Jonah's Book of the Mystery of Repentance that when a Disciple came to his Teacher to know what was the fittest time to repent in he answered One day before his death meaning presently for we have not assurance of another day Prov. 27.1 Thou knowest not what to morrow may bring forth Our greatest works and of most absolute necessity should be done first and have the quickest dispatch lest it be too late before we go about them Oh wo to us if God should call us off before we have minded coming to him and walking with him 2. In point of Obedience God presseth to Now. God doth not only command us to please him but to do it presently Heb. 3.7 8. Now while it is called to day harden not your hearts Pompilius the Roman Ambassador when he made delayes and excuses the Emperour drew a Circle on the ground saying Intra hunc Answer me before thou stirrest from this place God standeth upon his Authority and will have a present answer if he say to day 't is flat disobedience for you to say to morrow Now is the time of Salvation at this instant 2 Cor. 6.2 You are charged in his name as you will answer the contrary You say No I will please the flesh a little longer It may be just with God if you refuse him never to call you more 3. In point of Ingenuity We receive a plenteous recompence for a small service When a man thinketh what God hath provided for them that love him and serve him he should be ashamed that he receives so much and does so little and therefore he should redeem all the time that he can that he may answer his expectations from God Shall we adjourn and put off God to our decrepid time when he hath provided for us eternal happiness Can a man that hath any ingenuity in his breast be content to dishonour God longer grieve his Spirit longer provided that at length he may be saved Those that have any due sense of Gods kindness or their own duty will think God hath too long been kept out of his right and that all the time that remaineth is too little to express our love and thankfulness to him 1 Pet. 4.3 Men that do delay do in effect say Let me despise thy Commands and abuse thy Mercy a little longer but then when my Lusts are satisfied and youthful heats are spent I will see what I can do to be saved What baseness of Spirit is this 4. 'T is our advantage to begin betimes both here and hereafter 1. Here. The sooner you begin to please God the sooner you have an evidence of your interest in his favour more experience of his Love more hopes of living with him in Heaven Oh these things are not slight things When once you come to taste the comfort of them you will be sorry that you had begun no sooner as Paul complaineth that he was born out of due time 1 Cor. 15.8 because he lost the advantage of seeing Christ in the flesh and so of many sweet conferences and many sweet visits of Love and experiences of Grace that otherwise might fail to his share Rom. 16.7 They were in Christ before me An early Acquaintance with Christ bringeth many benefits with it as peace and comfort and joy and hope which others that set forth later want The Consolations of God should not be vile and cheap with us If you were acquainted with them you would leave your husks for bread in your Fathers house 2. The sooner you begin with God the greater will your glory be Hereafter For the more we improve our Talents here the greater will our reward be in Heaven Luk. 19.16 17 18 19. And he said unto him VVell thou good Servant because thou hast been faithful in a little have thou authority over ten Cities And the second came and said Lord thy pound hath gained five pounds And he said likewise to him Be thou also over five Cities And when the Mother of Zebedee's Children came to Christ and desired that her two Sons might sit one at his right hand and the other at his left Mat. 20.23 Christ doth not deny the thing that there are degrees of Glory set forth by sitting on the right hand and on the left but telleth her that it shall be given to them for whom it is prepared of his Father As in Hell there is an hotter and cooler judgment Certainly then they that have long pleased God and made it the whole business of their lives shall have larger measures of happiness VSE Is to reprove those that adjourn and put off the work of Religion from time to time till they have lost all time 'T is Sathan's Artifice to cheat men of the present opportunity by promises of a future Obedience Oh consider the work is much and life is short If we did live as many years as days all would be little enough therefore let us begin betimes There are three Arguments to press this If this work must be once done why not Now your Hearts will not be better nor the Terms less 1. Your Hearts are not like to be better For the longer we continue in sin the heart is the more hardened as the High-way by continual treading groweth the harder and the Anvil by continual smiting is hardned the more so long use in sin obdureth the Heart and long resistance grieveth the Spirit and carnal affections grow upon us Jer. 13.23 Can the Ethiopian change his skin or the Leopard his Spots then may ye also do good that are accustomed to do evil 'T is hard to transplant an old Tree The Affections are now more settled in a course of sin 2. The Terms of the Gospel will not be more easie and we better able to obey them hereafter than now we are The Laws of Christianity are alwayes the same The pleasures of sin must one day
the most secret discovery of wrath and discontent and suiteth his Temptations to all the postures of spirit we are in Secondly There is besides this Hostis domesticus the bosom Enemy the Flesh or the inbred Corruption of our Nature that is ready to betray us to the basest Temptations and to open the Gates to the Enemy without Man needeth no Devil to tempt him we have enough in our own bosoms to prompt and urge us to sin Jam. 1.5 The Spirit in us lusteth to envy Gen. 6.5 The thoughts and imaginations of our hearts are evil continually 'T is easie to set Tinder Gunpowder or Flax on fire and therefore they had need to be kept asunder We cannot be too careful the best of us have a good self and a bad self the one must watch over the other or all will come to ruine and Grace will be ready to die Rev. 2.2 Be watchful and strengthen the things that remain that are ready to die From whence cometh the vanity of our Minds our proneness to break the bounds of due liberty in all our Comforts our readiness to erre in Speech our frequent Miscarriages in Conversation our frequent unfitness for holy Duties our unfruitfulness in our Conversing with others our unsettledness in our Consciences our immoderate cares and fears whence I say cometh all this but from our want of Watching against this inward Enemy our Flesh Especially when temptations are near importunate and constant We proceed every step to Heaven by Conflict and Contest because Sin is alwayes at hand ready to assault us and taint us So that a serious Christian cannot but take himself to be still in danger Thirdly The World We walk in the midst of Snares and Temptations saith Austin and Bernard saith That our Life is a continual Temptation We are in the midst of tempting Objects that are comfortable to our Senses necessary to our Uses and present to our Embraces that we can hardly distinguish between what Necessity craveth and Lust desireth and so we are strangely gained upon 1 Joh. 2.16 For all that is in the VVorld is the lust of the Flesh the lust of the Eye and pride of Life He doth not say Whatsoever is in our corrupt Hearts but he describeth the Objects by the Lusts because they are readily excited by them All that is in the World there are Baits for every Temper Honour for the ambitious Wealth for the covetous Pleasure for the sensual Now every distemper loveth the Diet that feedeth it Lust in the Soul or unmortified corruption maketh our abode in the World dangerous 2 Pet. 1.4 That having escaped the corruption that is in the world through lust Here one plungeth himself over head and ears in the World another is intemperate in the delights of the Flesh and the Entertainments of Sense another is aspiring after Honour great Places and Pomp of living or Esteem in the World or at least we give our selves too great a liberty and freedom in these things Therefore you see what need there is of watching when alluring Objects lay such close siege to the Appetite and Senses 2. There is a VVatching unto Good or for the Performance of our Duties that we go about them in an holy serious conscionable Manner observing the best Opportunities and taking heed there be no secret Leaven of Hypocrisie in them Of all holy Duties the Scripture applieth it to Prayer which of all other holy Services is the commonest and the chiefest and Watching therein is a great help though by Analogy it holdeth good in other duties as we shall see in a few places Col. 4.2 Continue in Prayer and watch in the same with thanksgiving So 1 Pet. 4.7 Be sober and watch unto Prayer So Eph. 6.18 watching therein with all perseverance Sathan is a great Enemy to this duty and our Hearts are averse and hardly brought and kept to it Unless it be well performed our Communion with God is interrupted and at a stand Out of all these places we may well collect That there is First A watching unto Prayer or before Prayer Secondly A watching in Prayer or in the Duty Thirdly A watching after Prayer or when the Duty is over 1. The VVatching unto Prayer or before the Duty is mainly to keep up a Praying frame that we may be ready upon all occasions to call upon God The praying frame lyeth partly in Brokenness of heart or a due sense of our Necessities and partly in an earnest Bent of heart towards God and holy and heavenly things and partly in an holy Liberty and Child-like confidence If either of these be lost how slack and backward shall we be in Gods Worship or slight in the performance of it whether in Closet or Family or publick Assemblies and slubber it over in any fashion But when this frame of spirit is kept up the Soul is mightily actuated and enlarged in the Duty As when there is brokenness of heart or a due sense of our Necessities which is the occasion of Prayer or an earnest desire of Grace which is the Soul of Prayer or our Liberty and Confidence is not broken which is the great Encouragement of Prayer then we are like light and airy Bodies whose natural motion is upwards so are we carried out towards God and Prayer is our Element in which we live and breathe Indeed the whole spiritual Life is but a watching unto Prayer that we may have alwayes a readiness for Communion with God 1 Pet. 3.7 2. There is a VVatching in Prayer that the Duty be performed with that seriousness attention and affection that the Nature of it doth require This Watching is necessary because of the slipperiness of our Hearts which easily go off from the work in hand We often mingle Sulphur with our Incense interline our Prayers with carnal distractions suffer our Hearts to be stollen away from under Christs own arm therefore we had need to watch Eccl. 5.1 2 3. There is a Watching after Prayer Partly that we may observe Gods dealing with us whether our Souls have been streightened or whether he hath given liberty hidden his face or shewed himself gracious Here we may gather some matter of Comfort to our selves and Thanksgiving to God Col. 6.2 We must not throw away our Prayers as Children shoot away their Arrows and never look after them Hab. 2.1 I will pray and look up to spy the Blessing a coming We should have many an Argument against Atheism great helps to Faith and encouragements to love God and many a sure ground of comfort in our selves if we did look after the answer of our Prayers And partly that we lose not that affection which we have professed and expressed before God We seemed to express a great desire of glorifying his Name and doing his Will and being sanctified pardoned and strengthened against Temptations Now 't is but the personating and acting a part before God if we be not such in some measure as we professed our selves
just right to order them according to his own will We have nothing but what we had from him and we have nothing that we our selves can keep a moment and we have it upon these terms to use it for his glory 2. By right of Redemption Rom. 14.9 For to this end Christ both dyed and rose again that he might be Lord of dead and living And 1 Cor. 6.20 Ye are bought with a price therefore glorifie God in your Bodies and Souls which are his This giveth him a new Title to us though the former ceased not but will continue Whilst Man receiveth his Being from God by Creation and the continuance of his Being by Preservation 't is a power commutative not destructive 't is superadded to the former and is more comfortable and beneficial to us as well as it bindeth us more firmly to God wholly to be disposed guided and ordered by him at his will Thirdly This power as Owner is intire and absolute Rom. 11.36 For of him and through him and to him are all things We receiving our whole Being from God 't is all at his dispose All humane propriety is derived limited and respective because we in being and operation depend upon another and therefore Man cannot be sui juris at his own dispose and Lord of his own actions He hath Principium Finem a Principle upon which he dependeth and an End to which he is appointed Now 't is no more lawful to abstain from respecting and seeking his End than 't is possible not to depend upon his Principle He hath a Superiour to whom he must give an account seeing he wholly dependeth upon him and is wholly subject to him But this property is originally and primarily in God as a Fountain not subordinate or dependant upon any higher If this be not so intelligible let me speak more plainly There is Dominium Jurisdictionis Dominium Proprietatis such as a Prince hath over his Goods and Lands His Dominion is more absolute over his Goods and Lands than over his Subjects that 's bounded by Laws God hath the most absolute Title over us and all that we possess 't is so great that it cannot be greater Fourthly God cannot be divested of this Power and interest in us 1. 'T is so absolutely inherent in him that it cannot be communicated to another that is we cannot alienate and make void this right by our sins Though we sold our selves for nought Isa. 52.3 it was to our loss not to Gods He hath a full right to command us to keep his Law whether men be faulty or innocent A drunken Servant is a Servant though he be disabled to do his Masters work No mans right can be vacated without his consent Creatures are Creatures still obnoxious to the Law of the Creator or his punishment for the breach of it In that interest we have in things the default of another doth not make void our right especially if it be Inferiours as the Rebellion of the Subject doth not exempt him from the power of his Prince 2. Neither doth God give it away by bestowing Gifts upon the Creature For he hath given us only Dispensationem the employment of these things not Dominium the Sovereign power over them Man hath nothing that is his own As to Life it is clear Man is not Dominus vitae but Custos which is true not only of our Life but of our Time Wealth Strength Parts yea of all that we have Still we are subject to an higher Lord who hath an absolute uncontroulable right All our owning is but a Stewardship Luk. 16.2 We have a right to prevent the incroachment of our fellow Creatures We have a right by way of charge and trust as a Steward to things committed to him or as a Work-man hath a right to his Tools or Instruments to do his work or a Factour in the Estates committed to him but an absolute independent Right we have not They are not ours to use as we think meet They were Rebels that said Our tongues are our own Psal. 12.4 Well then when God dispersed his Gifts he did not dispossess himself As the Husbandman doth not intend to throw away his seed when he scattereth it in the Furrows but soweth it to receive it again with increase so God 3. I will add this That God cannot give this absolute right to another that is not God no more than he can cut off the Creature from depending upon himself In our way of owning our petty Interests it may be permitted as a Lord may make his Vassal and Slave free or a Prince his Subjects as Saul proclaimed that whosoever should overcome Goliah he would make his house free in Israel that is free from Taxes Imposts Service in War 1 Sam. 17.25 But now no Creature can be exempted from duty to God for dependance upon God and subjection to him are so twisted together that the one cannot be without the other We wholly depend upon him for Being and all things else and therefore must be wholly subject to him We still continue in our Being now the continuance of our very Duty and Being doth still depend upon God Fifthly Gods Sovereign Dominion over us and interest in us may be set forth by these three things at least to our present purpose 1. A Right of making or framing any thing as he willeth in any manner as it pleaseth him As the Potter hath power over his own clay to form what vessel he pleaseth either of honour or dishonour Rom. 9.21 and Jer. 8.16 As clay in the hand of the Potter so are ye in my hand saith the Lord of Hosts Nothing before it had a Being had a right to dispose of it self neither did God make it what is was by necessity of nature nor by the command counsel or will of any Superiour or the direction of any Coadjutor neither is there any to whom he should render an account of his work but meerly produced all things by the act of his own Will as an absolute Owner and sovereign Lord of all his actions Eph. 1.11 He worketh all things according to the counsel of his will And Rev. 4.11 Thou hast created all things and for thy pleasure they are and were created Such was Gods absolute power This should be thought of by us because whatever was given us in Creation is not a matter of right but the meer effect of Gods good will and good pleasure He might have made us Stocks and Stones and not living Creatures or among living Creatures Plants only with a life of vegetation and growth or if a sensitive life in the lowest rank Toads and Vipers or at best but as Horse or Mule without understanding and not Men. Among men all the Blessings and Priviledges we were born to might have been withheld without any injustice The various Constitutions and Complexions of men all their gifts and natural capacities are the fruits of his Sovereign Will 2. A Right
of having and possessing all things so made and framed by him Amongst men whosoever maketh any thing by his own proper Art and labour and of his own stuff must needs have a full right to it and a full power to dispose of it yet no Workman ever made any thing without some matter but God made all things without matter praeexisting and therefore surely his right is greater Wherefore God is called not only the Maker of Heaven and Earth but the Possessor Gen. 14.19 God is the great Proprietor and in a sense the only Proprietor that hath dominium propriè dictum Gold and Silver are mine Hag. 2.8 And Hos. 2.9 I will return and take away my Corn and my Wine in the season thereof Psal. 50.10 His are the Cattle upon a thousand Hills yea The whole Earth is the Lords and the fulness thereof Psal 29.1.16 All is Gods in whatsoever hands it be the Lord hath need of him is Argument enough Now this doth mightily increase our confidence check our usurpations quicken us to faithfulness that the great Owner may not be deprived of his right 3. He hath a Right of using and disposing all things thus in his possession according to his own pleasure Reason will tell us that the use benefit and utility of any thing belongeth to him whose it is so God is the sole disposer of all things As he made them for himself so he governeth them ultimately and terminatively for himself some things immediately all things ultimately By whom and for whom all things were made Prov. 16.4 All the conditions of men Riches Poverty Health Sickness Ease Pain Life Death Now this Right of disposing of us is of great use to keep us in a quiet subjection to Gods Laws and Providence without murmuring or repining We cannot say to him What makest thou or Why doest thou thus Isa. 45.9 'T is enough God did it But to apply the whole 1 VSE It serveth to check many sins All mischief and disorder cometh from looking upon our selves as Proprietaries and Owners and not considering who hath the great Interest in us Surely were these Truths well digested and thought of by us 't would work a great cure upon Mankind 1. That nothing we have is our own 2. That whatsoever is given us by God is given us for his service to be done to him 3. That to this Lord of ours we must be answerable who will one day call us to an account Or will you take one of them if all be too many to be remembred by you and that one implyeth all the rest Ye are not your own but are bought with a price If a man did think of this My heart is not my own 't is Gods and he must have it he would not fill it with the dross of evil thoughts My time is not my own my Tongue my Wit my Language 't is not my own Would the Prodigal waste his Estate so vainly reprove him and he will tell you I spend but my own The Covetous man saith Shall I take my bread and my water and my flesh and give it to men that I know not 1 Sam. 25.11 How easily might you perswade him to Charity could you convince him 't is anothers Goods and to be laid out when the Lord hath need of it It would check our pride to consider who made us to differ 1 Cor. 4.7 Alas Master 't was borrowed as Elisha's Servant told his Master A Groom is proud of his Masters Horse They are proud of that which is none of theirs that are proud of their Parts and proud of their Estates Yea it would check our spirtual pride when we have done any thing for God or suffered any thing for God or given any thing for Gods sake 1 Chron. 29.12 13 14. Of thine own have we given thee for all is thine 2 VSE Is to press us to more faithfulness in Gods service to serve him more with our Parts Time Strength Wit Wealth Power and Interest All the good things that God hath given us are God's still Now you should give unto God the things that are Gods You are Robbers if you lay not out all that you have according to his will and for his Glory But First Give your selves to the Lord 2 Cor. 8.5 and then other things will come in the more easily You are his already you cannot add to Gods Right yet it may add to the Obligation bind you more strongly to subjection and obedience Oh then in the first place become his Servants and Vassals avouch God to be your God Deut. 26.17 Thou hast avouched this day the Lord to be thy God Wicked men give up themselves to the Lord but 't is by constraint All that the Lord hath spoken we will do But Oh that they had an Heart Deut. 5.28 29. Secondly Having given your selves to the Lord give other things to him A Christian layes himself and all his Interests and Capacities at Jesus Christs feet that he may make an advantage of every thing for God Zech. 14.20 In that day there shall be upon the bâ—lls of the horses Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from our selves and herefore we should improve all we are and have for God Thirdly The 〈◊〉 of our dedication will be known by our use if hard at work for God and 〈◊〉 be the business of our lives Phil. 1.21 To me to live is Christ. 'T is not enough negatively that our Gifts be not employed against Christ as weapons of unrighteousness but positively for God that he gets something by every Relation and Acquaintance Neh. 1.11 Prosper I praey thee thy Servant this day and give him mercy in thâ— sight of this man for I was the Kings Cup-bearer He improved his place for God when he was in it God hath made many great and rich but what doth the Lord get by them are they more useful Some have wit but do not consecrate it to Jesus Christ have power interest and great place but they do not honour God thereby Though they profess to give up themselves to God yet in the use of themselves there appeareth no such matter They use their Tongues as their own Hearts as their own VVealth Strength and Interests as their own Therefore you should keep a constant reckoning how you lay out your selves selves for God Undertake nothing but what will bear this Inscription upon it Holiness to the Lord. Put this Question to your selves Can I dedicate this to the Lord Eccl. 2.2 What doth it Secondly In the Parable this man the Owner is represented as travelling into a far Countrey and undertakes there to receive a Kingdom and disposing of all his Interests till his return This noteth Christs Ascension into Heaven and the Point will be Doct. II. That Christ at his departure appointed every man his Work and at his Ascension gave Gifts unto men to be employed for
but who well discharges his own part Base or Treble So in our account 't is not what part we have acted so much as how we have acted it whether glorified God in the work which he hath given us to do Joh. 17.4 If thou hast doubled thy Talents though but two Christ will welcome thee into the joy of thy Lord. 'T is not who hath undergone the greatest bodily labour in Religion or pass'd the severest Sufferings or gone through the eminentest Offices and Employments but who hath most honoured God in his place got most holiness in his Heart been most humble and contented with his Condition VSE 2. Is for the Encouragement of poor weak Christians who have the Essentials of Godliness tho' they be weak and have not attained to the Eminency of many others These should not be dismayed there are persons of all sizes and several degrees in Heaven and they are all possessed with the same common happiness 2 Pet. 1.2 To them that have obtained like precious faith with us Mean Believers in some sense have like precious faith with an Apostle as to the great ends of the Covenant the same Jewel complectitur Puerulus complectitur Gigas one holds with a strong the other with a trembling hand the Jewel is of the same value The same Sacrifice for sin we all depend upon the infinite mercies of the same God the same Phisician of Souls hath us in cure who hath cured all others the same Captain that hath saved others who are more eminent is conducting us to Salvation and is preparing us for the same Estate which they hope to enjoy They have no greater nor better High-priest and Mediatour with God than we have they are going to the same place that we are and we that they are only they have gotten the start a great way before us But whilest we strive to overtake them and make as much haste as we can though we bewail our imperfections yet we should not lose the comfort of our sincerity Doct. II. Though the essential Happiness of the Saints be the same yet there are degrees in Glory Luk. 19.16 17 18 19. We read there of having authority over ten Cities and five Cities More is required of the first Servant and more is given him and more is required of the first Servant than the second as we expect an Horse-man should come sooner than a Foot-man But more particularly to prove that there are degrees of Glory First From Scripture 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully As there is a difference in the kind of the Crop according to the kind of the seed Gal. 6.6 7. so according to the degree some do well others do better so some fare well others fare better are more bountifully rewarded For God will deal more liberally with them who shall accordingly with greater fidelity acquit themselves in well-doing There is a Proportion observed Again the common happiness of the Saints is To shine as the Stars Mat. 13. and Dan. 12.3 yet the Apostle telleth us that one star differeth from another in glory so shall it be in the resurrection from the dead 1 Cor. 15.41 namely that their Glory shall be according to their inequality in Zeal Service and Faithfulness to God Another place shall be that 1 Cor. 3.8 Every man shall receive his own reward according to his own labour that is according to the degree for he speaketh there of degrees of serviceableness in the Church Every man hath a labour of his own that is such a measure and degree of service appropriately his and so by consequence hath his own reward somewhat which doth exactly answer his labour Some have thought no That the Saints in Heaven their Reward is exactly equal It 's true all shall have enough but some more than others So Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free that is shall be punctually and particularly considered by God for it he shall receive the same not for kind but quantity and proportion They shall have in their Reward a particular and appropriate consideration a Bondman a Bondmans Reward a Freeman a Freemans Reward every degree of goodness shall be considered by God so there seemeth to be a distinction between a Prophets Reward and a righteous mans Reward and a Disciples Reward Mat. 10.41 42. Add that concerning Zebedee's Children Mat. 20.21 22. she cometh to Christ and prayeth that her two Sons might sit one at his right hand and the other at his left in his Kingdom Christ doth not deny but that something there is which may be signified by his right hand and his left yea rather asserts it for he saith It shall be given to those for whom it is prepared of my Father There are some chiefest and highest places of Glory and Preferment in his Kingdom and he hath prepared these places for persons of the greatest worth and eminency in his service for these the greatest Honours of the World to come are reserved Reasons of the Point 1. From the Nature of that Glory and Blessedness we expect It standeth in Communion with God and Conformity to him or the Vision and full fruition of God Psal. 17.15 1 Joh. 3.2 Now the more holy the more suited to this happiness and therefore have larger measures of it Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.14 Without holiness no man shall see the Lord. We behold his face in righteousness Now we are more capacitated Vessels of a larger bore 'T is unreasonable to imagine that clarified Souls have no more fruition of God than those that only have Grace enough to make an hard shift to get to Heaven Sicut se habet simpliciter ad simpliciter ita magis ad magis Holiness singly fits to see God and without it we cannot see him So a little Holiness fits us to take in a little of God the more Holiness the more of God 2. From the pleasure God taketh in his own Image So much of the Image of God as his Creature hath so far more amiable in the sight of God The Lord delighteth in the Vpright Prov. 11.20 If God delighteth in them he delighteth more in one that is more holy and upright Thus from God Holiness we may argue he doth not delight in the impure Psal. 5.4 Thou art not a God that hast pleasure in wickedness He cannot so fully delight in the less pure Psal. 18.25 26. With the upright man thou wilt shew thy self upright with the pure thou wilt shew thy self pure 3. From the Justice of God and the Quality of that Happiness which we expect Though it be an act of free Grace and bounty in God to bestow it on us yet 't is a Reward and Reward is considerable with respect to the work The Reward is not of Merit but Grace but
Trust the very scope of this Parable sheweth it and it may be further confirmed by Isa. 43.21 22 23 24. This People I have formed for my self they shall shew forth my praise But thou hast not called upon me O Jacob but thou hast been weary of me O Israel Thou hast not brought me the small Cattel of thy Burnt-Offerings neither hast thou honoured me with thy Sacrifices I have not caused thee to serve with an Offering nor wearied thee with Incense Thou hast bought me no Sweet-cane with Money neither hast thou filled me with the Fat of thy Sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thy iniquities That where God hath given a People advantages he expecteth answerable service and Improvement and that we are bound to this by the Covenant of Grace wherein we give up our selves to the Lord for his use and service and that God reckoneth upon this Gen. 18.19 I know my servant Abraham that he will command his Children and his Houshold after him And Luke 13.7 Then said he to the dresser of the Vineyard Behold these three years have I come seeking fruit on this Fig-tree and Isa. 63.8 For he said Surely they are my People Children that will not lie Only now I presâ—â— that Unfruitfulness and breach of Trust is a great Crime and a disappointing the righteous expectation of God a very provoking thing and therefore the sloathful Servant that doth not answer the Ends of his trust nor fulfill his Covenant Vow must needs be highly culpable though he should not break out into acts of gross excess and apparent enmity against God 4. He that ceaseth to do Good Evil must needs ensue and the unprofitable Servant hath his blots and blemishes which render him odious unto God Homines nihil agendo malè agere discunt saith Cato Standing Pools are apt to putrifie and the Psalmist saith Psal. 14.2 They are all become filthy and abominable for there is none that seeketh God When the Gardiner holdeth his hand the ground is soon overgrown with Weeds Sins of Omission will make way for Sins of Commission and those that neglect Improvement lose all reverence and awe of God every day more and more and so are given up to an hatred of his People and many brutish Lusts As a Carkase not embalmed is more noysome every day Job 15.4 Thou castest off Fear and restrainest Prayer before God 1 VSE Let us all be ashamed of our Sloath. There is more evil in it than we are aware of 1. Consider the Necessity of Diligence There is nothing in Religion can be gotten kept increased or maintained without great Diligence No Comfort without it 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace No Grace without it 2 Pet. 1.5 And besides this give all diligence io adde to your faith vertue and to vertue knowledge No hope of coming to Heaven without it Heb. 6.11 And we desire that every one of you do shew the same diligence to the full assurance of hope to the end Illi falsi sunt saith Salust qui diversissimas res expectant ignaviae voluptatem proemia virtutis 'T is in vain to think that a loytering Profession will ever bring any glory to God Comfort or increase of Grace to our selves or breed in us any comfortable Hope and expectation of Blessedness to come All excellent things are hard to come by 't is true in Earthly matters 't is much more true in Spiritual 2. Consider the evil of Sloath. A sloathful man and a prophane man differ very little Prov. 18.9 He that is sloathful in work is brother to him that is a great waster the one getteth nothing and the other spendeth all Thou wilt say thou art no Drunkard no Whoremonger But thou art idle and negligent so that you and they are Brothers all the difference is as between a Consumption and an Apoplexy the one destroyeth in an instant the other consumeth by degrees the one is like splitting a Ship that goes down to the bottom presently the other like a leaky Ship that sinketh by degrees Though you do not run into the same excess of riot with others yet you are idle in the Lords work it cometh much to the same effect the Heart groweth poorer and poorer till at length it ends in final hardness Nay in some sense Negligence is worse than gross Prophaneness Many from great Sinners have turned great Saints but few from a lukewarm careless Profession have come to any thing Therefore these are spued out of Gods mouth Rev. 3.16 There is more hope of a Sinner than of a lukewarm careless person for he doth not think himself evil and so is more liable to Security God may give Grace to the one but taketh away the Talent from the other 3. Consider the Rewards of Diligence This labour will turn to a good effect 1 Cor. 15.58 Your labour shall not be in vain in the Lord. If there were nothing in chase or not so great a Reward we had more Excuse but when the Reward is so full and so sure shall not we labour for it We labour and toyl and use all diligence to obtain the things of this world and shall we think to go to Heaven with our hands in our bosom or lying upon a Bed of ease To see men under the power of a Lust may shame us Psal. 127.2 Men rise early and go to Bed late to gain the world men labour sweat and travel and spare not cost to go to Hell The Devil gets more Servants than God with all his Promises Threatnings and Mercies shall they be so diligent that have such bad work worse wages and the worst Master and shall not we bestir our selves 4. The whole course of Nature inviteth us to Labour and Diligence in order to our future Estate The Sun is unwearied in his motion that he may go up and down Preaching God to the world Prov. 6.6 Go to the Aunt thou sluggard consider her wayes and be wise There is a great deal of morality hidden in the bosom of Nature if we had the skill to find it out What can the Aunt do She provideth her meat in Summer and gathereth her food in the Harvest These little Creatures are not able to endure the cold of Winter therefore work themselves deep into the earth but they carry their food along with them and should not we have as great a sense of futurity We cannot endure the day of the Lord unless we make provision Pro. 10.5 He that gathereth in Summer is a wise Son but he that sleepeth in Harvest is a Son that causeth shame Now is our season to work that in the day of our Accounts we may not be unprovided The Means against Sloath are Faith Patience and Love
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
their Surety he that is the great Possessor of Heaven and Earth that never broke his word Nay we have his Hand and Seal to shew for it his Bond is the Scriptures his Seal the Sacraments therefore he will pay you But you will say These are Words Venture a little and try Mal. 3.10 Prove me now herewith saith the Lord. Give and it shall be given to you Whereas on the contrary if you forbear to give God will forbear to bless as the Widows Oyl the more it run the more it increased and the Loaves were multiplied by the Distribution And then 3. It cleanseth your Estate you will enjoy the Remainder more comfortably Wells are the sweeter for draining so are Riches when used as the Fuel of Charity There are terrible Passages against rich Men How hard is it for a rich Man to enter into the Kingdom of Hâ—â—ven There is no way to free our selves from the Snare but to be liberal and open-handed upon all occasions Luk. 11.41 Give Alms and all things shall be clean to you 4. You may possess an Estate with a good Conscience 'T will not easily prove a Snare Nay you shall have Comfort of it for ever you shall have Treasure in Heaven Luk. 12.13 Sell that you have and give Alms provide your selves bags which wax not old a Treasure in the Heavens that faileth not Whatever shift you make rather sell than want to give out Disbursements in this Life and your Payment shall be in the next VSE is REPROOF Because there are so few true Christians in the World Many Men have great Estates but they have not an Heart to be helpful to their poor Brethren and Neighbours Are very backward and full of Repinings when they give any thing They are liberal to their Lusts Gaming Drinking Rioting Luxury in Law-suits and costly Apparel Do these Men believe there is an Heaven and Hell and a Day of Judgment For MOTIVES 1. Motive Thou shalt have Treasure in Heaven Thou shalt not part with thy Goods so much as change them for those that are incomparably better There is a Reward for the Liberal and open-handed What is given to the Poor is not cast away but well bestowed Now is the Seed time the Harvest is hereafter The Poor cannot requite thee therefore God will Luk. 12.14 A Cup of cold Water given in Charity shall not want its Reward Matth. 10. 2. This Reward is propounded to encourage us Christ doth not only instruct us by Commands but allure us by Promises There is a Dispute whether we may look to the Reward I say We not only may but must Did we oftner think of Treasure in Heaven we would more easily forego present things 3. The Reward which we shall receive not only answereth the Reward but far exceeds it 'T is called a Treasure The Riches of Glory Ephes. 1.18 and so are far better than these transitory Riches which we cannot long keep Thou shalt have Eternal Riches which shall never be lost Our Treasure in Heaven is more precious and more certain Matth. 6.19 20. 4. This Reward is not in this Life but in the Life to come Treasure in Heaven What is it to be rich in this World They are but uncertain Riches 1 Tim. 6.17 Charge them that are rich in this VVorld that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy Bracelets of Copper and Glass and little Beads and such like trifles are valued by the rude Barbarians that are contemptible with us The Use and Valuation of earthly things ceaseth in the World to come It only holdeth on this side the Grave What we now lend to the Lord we must make it over that we may receive it by Exchange there 5. T is a very pleasing thing to God Act. 10.4 Thy Prayers and thine Alms are come up for a Memorial before the Lord. They are a Delight to God Heb. 13.16 For with such Sacrifices God is well pleased as the sweet Incense that was offered with the Sacrifice Not appeased but well pleased so Phil. 4.18 An Odour of a sweet Smell a Sacrifice acceptable well-pleasing to God SERMON XXIV MATTH XXV v. 41. Then shall he say also unto them on the Left Hand Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels I Come now to speak of Hell Startle not at the Argument we must Curse as well as Bless See our Gospel-Commission Mark 16. ver 16. In this Verse you have 1. The Persons sentenced 2. The Sentence its self First The Persons sentenced in that Title or terrible Compellation Ye Cursed Secondly The Sentence its self where we have 1. Poena Damni the Punishment of Loss Depart And 2. Poena Sensus the Pains into Fire 3. The Duration Everlasting 4. The Company and Society the Devil and his Angels I shall prosecute the Text in this Order I. Shew you That there are Everlasting Torments in Hell prepared for the Wicked II. These Torments shall be full at the Day of Judgment III. Concerning the Persons Sentenced It shall light upon the Cursed IV. The Nature of those Torments The loss of Communion with God in Christ and the horrible Pain of Fire the Duration Everlasting and the Company The Devil and his Angels First That there is a Place of Everlasting Torments in Hell prepared for the Wicked This being a Truth hated by Flesh and Blood ought the more strongly to be made evident to us Now there is an Hell if God or Men or Devils may be judge 1. Let God be the Judge He hath ever told the World of an Hell in the Old-Testament and the New 1. In the Old-Testament but sparingly because Immortality was referred as a glorious Discovery fit for the Times of the Gospel Deut. 32.22 A Fire is kindled in mine Anger and shall burn to the lowest Hell God's Wrath is still represented by Fire which is an active Instrument of Destruction and the Seat and Residence of it is in the lowest Hell in the other World So Psal. 11.6 Vpon the Wicked he shall rain Snares and Fire and Brimstone and an horrible Tempest First Snares and then Fire and Brimstone Here they are held with the Cords of Vanity and hereafter in Chains of Darkness Here they have their Comâ—orts Crosses Snares then Hell-Fire for their Portion So Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared He hath made it deep and large the Pile thereof is Fire and much Wood the Breath of the Lord like a Stream of Brimstone doth kindle it Tophet is the same Place which is called the Valley of Hinnâ—m and Gehenna in the New-Testament A filthy hateful Place which the Jews defiled with dead Mens Bones 2 King 23.10 And he defiled Tophet which is in the Valley of the Children of Hinnom that no Man might make his Son or his Daughter pass through the Fire to Molech And he
l. 37. for sublime r. purblind p. 185. l. 9. for little else r. little of self p. 190. l. 27. dele 4. l. 28. r. Nay 4. l. 50. r. answereth the Gift p. 193. dele for Judges p. 212. l. 32. r. Want of Zeal SERMONS UPON THE Seventeenth Chapter OF S t. JOHN SERMON I. JOHN XVII 1 These words spake Iesus and lift up his Eyes to Heaven and said Father the Hour is come glorify thy Son that thy Son also may glorify thee I Shall in the following Exercises open to you Christ's solemn Prayer recorded in this Chapter a Subject worthy of our Reverence and serious Meditations The Holy Ghost seemeth to put a Mark of Respect upon this Prayer above other Prayers which Christ conceived in the Days of his Flesh. Elsewhere the Scripture telleth us That Christ prayed but the Form is not expressed or else only brief Hints are delivered but this is expressed at large This was as it were his dying Blaze Natural Motion is swifter and stronger in the end so was Christ's Love hottest and strongest in the close of his Life and here you have the Eruption and Flame of it He would now open to us the bottom of his Heart and give us a Copy of his continual Intercession This Prayer is a standing Monument of Christ's Affection to the Church it did not pass away with the external Sound or as soon as Christ ascended into Heaven and sat at the right Hand of the Father it retaineth a perpetual Efficacy the Virtue remaineth though the words be over As the Word of Creation hath retained its Vigor these five or six thousand Years Increase and Multiply and let the Earth bring forth after its kind So the Voice of this Turtle is ever heard and Christ's Prayers retain their Vigor and Force as if but newly spoken In this Prayer he mentions all Blessings and Privileges necessary for the Church He prayeth for himself for the Apostles for all Believers He beginneth with his own Glorification as the Foundation and goeth on to seek the Welfare of the Apostles as the Means and then the Comfort of Believers as the Fruit of his Administrations in the World Christ's Merit the Apostles Word the Believers Comfort are three Things of the highest consideration in Religion I shall open these in the Order and Method in which they are laid down In the first Verse we have 1. The Preface to the whole Prayer These things said Jesus c. 2. Christ's free Request Glorify thy Son Which is backed with Reasons taken from 1. His special Relation Father and thy Son 2. His present Necessity The Hour is come 3. The Aim of his Request That thy Son also may glorify thee I shall go over the Phrases as they are offered in the Order of the words These things spake Jesus That is when he had spoken these things This Clause serveth 1. To shew the Order of the History His Prayer followed his Farewel-Sermon 2. The suitableness of his Prayers to the Sermon The Points there inforced are here commended to God in Prayer It were easy to suit the Requests to the Consolations and Instructions of that Sermon From hence 1. Observe How fitly Christ dischargeth the Office of a Mediator The Office of a Mediator or Days-man is to lay his Hand upon both Job 9.33 to treat and deal with both Parties Hitherto Christ hath dealt with Men in the Name of God opening his Counsel to us now he dealeth with God in the name of Men opening our Case to him As Moses the Typical Mediator was to speak to God Exod. 19.19 and from God Exod. 20.19 So did our Lord speak from God and to God He still performeth the same Work and Office He speaketh to us in the Word and for us in Prayer The Word never works till we hear Christ speaking in it 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me and our Prayers are not accepted but by virtue of Christ's Intercession Those that made their Addresses to King Admetus brought the Prince with them in their Arms or as Joseph charged his Brethren that they should not see his Face unless they brought Benjamin with them their Brother We cannot see God's Face unless we bring our Elder Brother with us Acts 12.26 When Herod was displeased with the Men of Tyre they made Blastus the King's Chamberlain their Friend It is good to have a Favourite in Heaven Among all the Favourites none so acceptable as Christ get him to make Intercession for you Out of the whole learn to see Christ in the Word to use Christ in Prayer he is the golden Pipe by which our Prayers ascend and the Influences of Heaven are conveyed to us 1 Cor. 8.6 One Lord Jesus Christ by whom are all things and we by him All things come from God to us through Christ. 2. Observe Christ's Order and Method From Preaching he descendeth to Prayer the Word worketh not without the Divine Grace We may open the Word but God must open the Understanding Luke 24.28 with 45. Christ himself you see sealeth his Doctrine with the Seal of Prayer Moral Suasion worketh not without a Divine and Real Efficacy The Apostles said Acts 6.4 We will give our selves continually to Prayer and the Ministry of the Word When God hath spoken to us we must speak to God again Prayer is the best Key to open the Heart because it first openeth Heaven Those that hear a Sermon and do not pray for a Blessing see nothing of God in his Ordinances nothing but what is of Man's Oratory and Argument Efficacy is quite another thing and when God speaketh in his Word with Samuel they think it is Eli. It reproveth them that when the Sermon is ended go out and turn their backs upon Prayer This is to neglect Christ's Method And it presseth you still to help on the Word by your Prayers Rom. 15.30 I beseech you Brethren for the Lord Jesus Christ's sake and for the Love of the Spirit that ye strive together with me in your Prayers If you would have Christ's Glory and the Spirit 's Efficacy promoted you must take this course 3. Observe The Industry and Diligence of the Lord Jesus in Holy Things He letteth no time pass without some saving Work from Doctrine he turneth himself to Prayer He began with the Supper and goeth on with Discourse and finisheth all with Prayer It upbraideth us that are soon weary of Holy Things We are like foolish Birds that leave the Nest and are often stragling and let the Eggs cool before they are hatched Our Religion cometh by Flashes which are never perfected and ripened Now especially should we imitate Christ upon Solemn Days of Worship as the Lord's Day our whole Time should be parted into Meditation and Prayer and Conference And yet more especially after the Lord's Supper we should continue the Devotion and make the whole Day a post-Communion as Civet-Boxes retain their scent when the Civet is taken
only Remedy is Prayer We should not despond but meet Sorrows with a generous Confidence now the only way is to pray If we cannot look for a Deliverance we may pray for a Mitigation for shortning Affliction Mat. 24.20 Pray that your flight be not in the Winter nor on the Sabbath Day when it may be tedious to Body or Soul Pray that you may glorify God in Sufferings as Christ sueth out Support in this Request Usually when Evils are unavoidable we give over all Addresses yet our Condition is capable of Mercy if the Hour be come beg that a Spirit of Glory may rest upon you 5. Christ knew his Hour There was no Traitor by Judas was not present the Souldiers were not come to apprehend him All was yet in the dark and kept secret in the Bosom of the Priests and Elders It confirmeth us in the belief of the Omnisciency of Christ He knew the moment of his Suffering before there was any appearance of it All things are open and naked before him with whom we have to do And be seeth our Thoughts afar off 6. Christ knew the Hour was come yet he seeketh not an hiding-place or to avoid the Storm by flight How many natural and supernatural Ways had Christ to escape he could have smitten them with a Beam of Majesty It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes as our Conqueror When Christ was to grapple with our Enemies he did not decline the Battel but with Courage and Confidence entred into the Lists with Death and Hell As our Sacrifice he went willingly to the Altar not like a Swine but like a Sheep not with Howling and Reluctancy but with a ready Patience 7. The Act of Christ's Death was quickly over it was but a short space of time he calleth it an Hour Psal. 110.7 de Torrente bibet He shall drink of the Brook in the way a Draught of Death He tasted Death for every one Heb. 2.9 At one Draught he drunk Hell dry as to the Elect. Object But we were to suffer eternally and Christ was to bear our Sorrows I Answer Though Christ paid the same Debt yet through the Excellency of his Person it was done in a shorter time A paiment in Gold is the same Sum with a paiment in Silver or Brass only through the excellency of the Metal it taketh up less room 8. The Hour is come By way of Argument he sheweth the occasion of his Prayer in this Hour of Sadness and Ignominy I am to be betrayed condemned buffeted crucified my Majesty will be obscured and my Death like a Vail drawn upon my Glory Now glorify me in this Hour Indeed thus it was in all Christ's weakness and abasement there was some adjunct of Glory In his Incarnation he is thrust out into a Manger a place for Horses but there he is worshipped A Star in Heaven is hung up for a Sign of that Inn where Christ lay a new Bone-fire to welcome that great but poor Prince into the World He is apprehended by the Souldiers but they are driven back and twice checked in their rude Attempt by the Beams and Emissions of his Divine Glory He is tempted by the Devil in the Wilderness but Angels are sent to minister to him He had not wherewith to pay tribute to Caesar but the Sea payeth Tribute to him and a Fish bringeth the Mony When he was crucified and scoffed at Heaven it self becometh a Mourner and puts on a Vail of Darkness the High Priest did not rend his Cloaths but the Vail of the Temple was rent in twain from the top to the bottom One Thief scoffed him but another proclaimed him King When Man denied him the Creatures preach up his Glory Thus Christ in the saddest Hour is still glorified And thus it is with the Children of God Afflictions on wicked Men are evil and all evil but to the Saints a mixed Dispensation sweet Experiences they have in the midst of sad Calamities and Mercy in the midst of Wrath. Glorify thy Son This is the Request it self What is the meaning of it Origen understandeth it of the very Ignominy of the Cross it self which was to Christ a Glory Gloria salvatoris patibulum triumphantis The Cross was not a Gibbet but a Throne of Honour and Calvary to Christ was as glorious as Olivet It is expressed by lifting up But certainly this cannot be intended here because it was the lowest Act of his Humiliation and Abasement This is made the Motive and Reason of his Request the Hour is come by which as we have seen he intendeth that sad ignominious Hour In short it is meant either of God's glorifying him in his Sufferings or God's glorifying him after his Sufferings as will appear by the Sequel and two parallel places 1. Glory in his Sufferings It is said John 13.31 32. Therefore when he was gone out Jesus said Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him The meaning is now he is to shew himself a glorious Saviour by which God shall also be glorified for which he will uphold and reward him So Glorify thy Son He intendeth those Passages by which his Glory is manifested to the World And so he intends 1. Miracles While Christ suffered the Frame of Nature seemed to be out of Course Mat. 27.51 The Vail of the Temple was rent in twain from the top to the bottom and the Earth did quake and the Rocks rent And vers 54. When the Centurion and they that were with him saw these things they feared greatly saying Truly this was the Son of God 2. Support and Strength This was Christ's last Combat and he was to discover the Strength and the Power of the Godhead Now he prayeth for those Tokens and Significations of the Divine Power in his Death to undeceive the World and that the Disciples might receive no Scandal by his Cross. 2. Glory after Death so it is said John 7.39 That the Spirit was not yet given because Christ was not yet glorified Till his Resurrection and Ascension into Heaven he was not inaugurated into the Headship of the Church and gave not out those Royal Largesses and Gifts of the Spirit So that by this Prayer Christ intendeth the Resurrection and all the Consequents of it His Resurrection by which his Divinity was declared Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead His Ascension and invisible Triumph Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it Ephes. 4.8 When he ascended on High he led Captivity captive and gave Gifts unto Men. The Reception of his Humanity to Heaven and his sitting down at the right Hand of God Phil. 2.9 10 11. Wherefore God also hath
should not entertain Jealousies without a Cause 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the Hand of this Philistine Former Mercies are Pledges of Future Deus donando debet God by giving becometh our Debtor Mat. 6.25 Is not the Life more than Meat and the Body more than Raiment He inticeth Hope by former Mercies Judges 13.23 If the Lord were pleased to kill us he would not have received a Burnt-Offering and a Meat-Offering at our hands neither would he have shewed us all these things God would not weary us altogether with expectation something we have in hand and therefore may expect more Well then when your Hearts are apt to faint take the Cordial of Experiences Psal. 77.10 I said this is mine Infirmity but I will remember the Years of the right Hand of the Most High We are apt to indulge the peevishness of distrust after many Deliverances 1 Sam. 27.1 I shall one day perish by the Hand of Saul Though God had put him twice into his Hands Rom. 8.32 He that spared not his own Son c. how will be not with him also freely give us all things In common Experiences where we can have no absolute Assurance let us not baulk Duty for Danger 2 Cor. 1.10 Who delivered us from so great a Death and doth deliver in whom we trust that he will yet deliver us Paul would finish his Ministry notwithstanding Danger 2. Observe again from this As thou hast given Daturum te promisisti Thou hast promised to give God had promised to make over to him the Plenary Possession and Administration of the Kingdom Christ pleadeth the Grant and Promise It is an excellent Encouragement in Prayer when we can back our Requests with Promises Psalm 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope It is a modest Challenge God alloweth it put me in remembrance let us plead together c. Isa. 43.26 We may agrue and dispute with God upon his own Word Chirographa iua injiciebat tibi Domine shew him his own Hand Lord thou hast said this and that let it be fulfilled Thou hast given him As he was Man and Mediator for as he was God he had an eternal Right and an actual visible Right by Creation and Providence but Christ as Mediator was to receive a Crown By Gift Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance 1. It noteth That Christ hath his Kingdom by Right not by meer Power It is by the Father's Grant he was solemnly invested and set upon the Hill of Sion They are Rebels to God who do not acknowledg Christ to be King There are several manners of Possession Satan is Prince of the World but he is a Robber he holdeth it not by Grant from the Father but by Power he hath actual Possession of many Nations but no Right 2. It noteth what kind of Right it is that Christ hath it was by Grant and Donation It is the great condescention of our Lord that he would hold all things by our Tenure by way of Gift and Grant from the Father Free Grace is no dishonourable Tenure Christ himself holdeth his Kingdom by it Why should proud Creatures disdain this manner of holding The Lordship of the World was Christ's natural Inheritance yet he would hold all by Grace Power over all Flesh. Flesh is chiefly put for Men though all Creatures are under his Dominion We are sometimes expressed by our better and sometimes by our baser Part by our Better every Soul that is every Man Rom. 2.9 13.1 sometimes by the baser Part Isa. 40.6 All Flesh is Grass Mat. 24.22 No Flesh would be saved and elsewhere Here Flesh is fitly used it is put for the Nature of Man in common in opposition to those who are peculiarly Christ's by Tradition and Purchase And by Power over all Flesh is meant a judiciary Power to dispose of them according to pleasure yea of their everlasting Estate Potestatem omnis hominis accepit ut liberet quos voluerit damnet quos voluerit John 5.27 He hath given him Authority to execute Judgment also because he is the Son of Man It is the stile of God himself he is called Numb 16.22 The God of the Spirits of all Flesh And more express to this purpose Jer. 32.27 Behold I am the Lord the God of all Flesh Is there any thing too hard for me So that it noteth not a naked Authority but an Authority armed with a Divine Power Now because God will not give his Glory to another we may hence observe 1. That Christ is true God for otherwise he could not have such an Absolute Power It is proper to his Divine Nature though as it is a Gift his whole Person God-Man be invested with it He is called the only God not excluding the Father who subsisteth with him in the same Essence but including the Son Isa. 45.22 23. I am God and there is none else I have sworn by my self the Word is gone out in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear which is applied to Christ Rom. 14.11 and Phil. 2.9 10 11. He is called the great God the Supper of the Lamb is called the Supper of the great God Rev. 19.17 The true God 1 John 5.20 It should fortify Christians against those abominable Opinions wherein the God-head of Christ is questioned 2. Observe That Christ as Mediator hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but God hath set Christ higher than the Kings of the Earth He is the true Catholick King his Government is unlimited Psal. 89.27 Also I will make him my First Born higher than the Kings of the Earth All Power is given unto me both in Heaven and in Earth Mat. 28.18 And Dan. 7.14 There was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed There is some difference about the extent of Christ's Mediatory Kingdom 1. It is not only confined to the Elect. We must distinguish between Christ's Power and his Charge He hath a Power given him over all but there are some given to him by way of special Charge which is given for the Elect as to all spiritual Ends to rescue them from the Power of Satan as in this Verse As Joseph in Egypt the Power of all the Land was made over to him though his Brethren had a special Right in his Affections The Kingdom of Christ as meerly Spiritual and Inward is proper to the Elect that Kingdom where Christ hath no other Deputy and Vicar but his Spirit but for his Judiciary Kingdom
orasse est bene studuisse Every Minister findeth Prayer to be his best Comment So should you pray before and after reading the Scriptures as you do before and after you receive your bodily Food You do not know how Prayer will clear up the Eyes Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law There is some excellency in the Letter of the Scriptures but this is nothing to what we see by the Spirit it will make a Man wonder at the Excellency Efficacy Consonancy of these Truths a Man seeth far more than ever he saw before The Spirit is needful both to open the Heart and to open the Scriptures Luke 24.32 Did not our Hearts burn when he opened to us the Scriptures compared with Vers. 45. Then opened he their Vnderstanding that they might understand the Scriptures To understand the Truth and to give us an active and certain Perswasion of it to open the Heart Acts 16.14 inclining it to Obedience giving in Light that works a ready Assent and firm Perswasion bringing forward the Heart with Power to Obedience In dark Places and difficult Cases when you have no certainty you should cry for Knowledg and lift up your Voice for Vnderstanding as the blind Man that cried to Jesus Lord that I might receive my sight Mark 10.52 4. Study the Creatures God is known out of his Word but his Works give us a sensible demonstration of him You have David's Night and Day-Meditation His Night-Meditation Psal. 8.3 When I consider thy Heavens the Work of thy Hands the Moon and the Stars which thou hast ordained not a word of the Sun the most noble Creature Psal. 19.5 he speaks of the going forth of the Sun like a Bridegroom coming out of his Chamber and rejoicing as a strong Man to run a Race that is his Morning-Meditation When we walk out in the Night or Morning we may think of God view his stupendous Works The Heathens had no other Bible Consider that the huge weight of the Earth hangeth on nothing like a Ball in the Air. Job 26.7 He stretcheth out the North upon the empty Place and hangeth the Earth upon Nothing Consider the Beauty of the Heavens with their Ornaments the Bounding of the Sea the Artifice in the frame of the smallest Creatures the Excellent Ministries and Subordination of the Services of the Creatures one to another c. 5. Spiritualize every outward Advantage so as to raise your Hearts in the contemplation of God As when we observe the Wisdom of a Father or the Bowels of a Mother let us take occasion to exalt the Love and Care of God as from a Mother's Bowels Isa. 49.15 Can a Woman forget her sucking-Child that she should not have compassion on the Son of her Womb Yea they may forget yet will I not forget thee From the Wisdom of a Father Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children How much more shall your Father which is in Heaven give good things to them that ask him Tam Pater nemo tam pius nemo So the Centurion mentions his own Command and Government when he desires Christ to put forth his Power Mat. 8.8 9. Speak the Word only and my Servant shall be healed For I am a Man under Authority having Souldiers under me and I say to this Man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it As if he should say All Sicknesses are at thy beck as well as these Souldiers at mine In your Carriage to your Children and theirs to you you may sublimate your Thoughts to consider of that Commerce between you and God So in the Work of your Callings a little is useful for bringing great Matters to pass think of Providence I press this because it will be a double Advantage it will keep the Heart Heavenly and you will serve Faith out of common Experiences and so it will help us in our Notions of God For if limited Creatures go thus far how much more excellent is God! 6. Purge your Heart more and more from Carnal Affections these are the Clouds of the Mind As in Fenny Countries the Air is seldom clear Blessed are the pure in Heart for they shall see God Mat. 5.8 We usually look upon God through the Glass of our own Humours Carnal Men fancy the Eternal Essence as one of their Society and misfigure God in their Thoughts 7. The last is In the progress of Knowledg or search of Truth beware of Novellism 2 Tim. 3.14 Continue then in the things thou hast learnt and been assured of knowing from whom thou hast learned them There is as great care to keep what we have as to gain more Knowledg The Devil taketh the advantage of our Changes when we renounce old Errors he bringeth Men to question Truth as in publick Changes when Men shake off the Ordinances of Men he stirreth up others to question the Ordinances of God And I have observed that some out of a pretence of growing in Knowledg put themselves upon a flat Scepticism and wary Reservation holding nothing certain for the present but waiting for new Light such as these the Apostle intendeth 2 Tim. 3.7 Ever learning and never coming to the knowledg of the Truth they make profession of being studious in Sacred Things but never come to any settlement and are loth to hold to any Principles lest they should shut the Door upon new Light New Light is become a dangerous Word especially now in the latter Times now we have a Promise that Knowledg shall be increased Dan. 12.4 Aims at Knowledg is the dangerous Snare of these Times as the Gnosticks pretended to more Knowledg This is a great Snare Satan promised more Knowledg to our first Parents Gen. 3.5 God doth know that in the day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. Which Example the Apostle setteth before our Eyes 2. Cor. 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us Satan turneth himself into an Angel of Light Vers. 13 14. Now for your Direction know 1. Progress in Knowledg is rather in Degrees than Parts not in new Truths but greater proportions of Light Light respecteth the Medium Truth the Object I say It is rather not altogether a Man may walk in present Practices which future Light may disprove and retract But usually the increase of a Christian is rather in the measure of Knowledg than difference of Objects Our old Principles are improved and perfected Prov. 4.18 The Path of the Just is as the shining Light that shineth more and more to the perfect Day To know God more and Christ more to be more practically skilful in the Word of Righteousness Heb. 5.14 Strong Meat
that the Divine Majesty may shine forth in the Person of the Mediator and that laying aside the Form of a Servant he might return to the Form of God and that he might appear in his whole Person the Humane Nature not excluded as he was before the Foundation of the World Quest. 2. The next Question is What is this glorifying I Answer There is a two-fold glorifying 1. Per gloriae Manifestationem 2. Per gloriae Collationem by way of Manifestation and by way of Gift and Collation Both are intended the Manifestation concerneth both Natures and the Collation or Gift only the Humane Nature It must be understood according to the Properties of each Nature Quae in tempore Christo dantur secundum humanam naturam dantur 1. For the Divine Nature Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead for that cannot receive any intrinsecal Improvement or Glory It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so far as it was humbled so far it was glorified Now Christ humbled himself not by putting off his Divine Glory but by suffering it to be overshadowed as the Light of a Candle in a Dark-Lanthorn there is a Light in it but you cannot see it till the Cover he taken away Now Christ desireth that the Cover and Vail may be taken away His Glory was not lessened but beclouded the Divine Essence that was hidden under the weakness of the Flesh was now to be manifested and made known to all Men. But you will say it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desireth the Glory he had with Him might be restored not the Glory with Men. I Answer 1. The Glory which he had with him may be more clearly manifested to the World he had it with the Father yet beggeth it of the Father 2. I Answer again There is somewhat more than Manifestation in the World for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self The Father was glorified by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Earth but now glorify thou me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy self So John 13.32 If God be glorified in him God shall also glorify him in himself or with himself So that he beggeth a full use and exercise of the Divine Power from which he had abstained in the time of his Humiliation and Abasement Now that Time being finished he prayeth that it may be restored that he may be exalted in the full manifestation and exercise of his Divine Power that his whole Person might be exalted again at the right Hand of Majesty 2. For his Humane Nature The Flesh was not yet glorified and taken up to God's Right Hand that is exalted to the fruition of Eternal Glory as afterwards it was above all Creatures in Heaven and Earth The Humane Nature was to have as much Glory as it is capable of by being united to the Divine Person Immortality Power Clarity Knowledg Grace but not to have the Properties of the Divine Nature really transfused for then it would no longer be finite nor remain a Creature It was to be raised to the full fruition of the Glory of the Divine Nature and freed from those Infirmities to which by the exigence of Christ's Office upon Earth it was subjected Thus what this glorifying is but I shall speak more fully to it by and by Quest. 3. Why he seeketh it of the Father Could he not glorify himself and exalt his own Person and Humane Nature I Answer He could but would not 1. The Father is the Fountain of the Divinity He is first in Order and so all such Actions are ascribed to him however to shew the Unity of Essence Christ is said to do it as well as the Father John 5.19 What things soever the Father doth these doth the Son likewise The Father is said to sanctify the Son John 10.36 and the Son is said to sanctify himself The Father raiseth the Son from the Dead Ephes 1.10 And Christ saith John 2.19 Destroy this Temple and in three days I will raise it up again The Father placeth the Son at his right Hand Ephes. 1.20 And the Son is said to sit down at the right Hand of the Father However because Christ came into the World to glorify the Father and to shew him to be the Original and Fountain of the Divinity therefore he saith Father glorify thou me with thy self 2. Because the Father is to be look'd upon as Judg and Chief in the Work of Redemption Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal Satisfaction is to be made Therefore God the Father after the Price and Ransom was paid was to give Christ Power and Leave to rise from the Dead to ascend into Heaven and to govern and judg the World And yet he raised himself by his own Power There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Leave and Power Christ had Power in himself but he had Leave from the Father John 10.18 I have Power to lay it down and I have Power to take it up again Potentiam resurgendi Christus habet à seipso sed Potestatem à Patre In this whole Business Christ is to be considered as the Surety that took our whole Business upon himself and rendred himself liable to the Judgment of God so long till the Father should declare himself to be satisfied and so dismiss Christ from Punishment After full satisfaction he was to raise him from the Power of Death and to glorify him As the Father delivered him for us so the Father dismissed him raised him again he was not to break Prison but honourably to be brought out and rewarded by the Judg. Quest. 4. Why is he so earnest for his own Glory I Answer All Christ's Mediatory Acts were for our sake and so are his Prayers 1. To comfort his Disciples against his Sufferings they were dejected and therefore Christ in their hearing prayeth for Divine Glory John 17.13 And these things I speak in the World that they might have my Joy fulfilled in themselves There is not a more excellent way of gaining upon others than to commend them to God in Prayer for that which they desire 2. To give the World an Instruction that suffering for God is the high way to Glory 2 Cor. 4.27 Our light Affliction that is but for a moment worketh for us a 〈◊〉 more exceeding and eternal weight of Glory as a necessary Antecedent We may suffer more for Men than they are able to recompence but there is nothing lost for God 2 Pet. 1.11 An entrance shall be ministred unto you abundantly into the Kingdom of our Lord and Saviour Jesus Christ. The whole Scriptures witness the Sufferings of Christ and the Glory that should follow according to the measure of Afflictions there shall be a sutable weight of Glory There are notable Passages in the Story of Christ to show the
1.6 7. When he bringeth in the first begotten into the World he saith And let all the Angels of God worship him And of the Angels he saith Who maketh his Angels Spirits and his Ministers a Flame of Fire He cometh royally attended Then the Father welcometh him with Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 2.8 As Mediator Christ was to have a grant of the Kingdom by pleading his Right and then God seateth him on the Throne Sit thou on my right Hand Psal. 110.1 God doth as it were take his Son by the Hand and seat him on the Throne This sitting on God's right Hand implieth 1. The giving of all Power or a restoration of him to the full use of the Godhead He had an Eternal Right as the Second Person but he was to receive a new Grant Mat. 28.18 All Power is given to me in Heaven and in Earth Christ as God hath all Power equal Power with the Father by Eternal Generation but as God Incarnate it is given to him So Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a Name above every Name that at the Name of Jesus every Knee shall bow of Things in Heaven and Things in Earth and Things under the Earth to make all Enemies stoop to him that he might receive Adoration from Angels Men and Devils 2. A Grant of Authority to rule according to Pleasure He is made Prince of Angels Col. 2.10 He is the Head of all Principality and Power He is to be their Soveraign Lord and Head of the Church Ephes. 1.22 Christ is to us the Head of all Vital Influences And Judg of the World Acts 17.39 He hath appointed a day in which he will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given Assurance to all Men in that he hath raised him from the Dead This is the Sum of Christ's Glorification The Uses of the whole Vse 1. In that Christ prayeth for Glory it presseth us 1. To take heed of dishonouring Christ now he prayeth to be glorified It was a great Sin that the Jews crucified the Lord of Glory but they have some excuse in that they knew not what they did 1 Cor. 2.8 Whom none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory His Glory was not easily seen in his Exinanition and Abasement But now we know more and we cross his Prayers if we crucify him again afresh and put him to open shame Heb. 6.6 We cannot indeed crucify Christ really but we may draw the Guilt of his Enemies that crucified him upon us By your scandalous Lives you do in effect as to your Intentions deprive him of his Glory and approve the Act of the Jews against him you live as if no such thing had been done to Christ as his Translation into Heaven 2. Since Christ so earnestly sued for his Glorification it is our Duty by all means to procure and further his Glory We cannot do any thing as his Father doth we cannot bestow any thing upon him but Praise and magnify him by a stedfast Faith and by an Holy Life Mortified Christians are the Glory of Christ. 3. It is Comfort against the Reproaches and Oppositions of Men as to the Kingdom of Christ. Though the Jews scorn it the Turks blaspheme it Hereticks undermine it yet Christ's Prayers will do more than all their Endeavours still he will appear God manifest in the Flesh. Christ's Glory cannot be hindred he hath prayed for it Vse 2. In that Christ was glorified for he cannot be denied whatever he demands it is useful for our Comfort for our Instruction 1. For our Comfort 1. Christ's Glorification is the Pledg and Earnest of ours Had not he risen and ascended and been received up into Glory neither should we the Gates of Death had been barred upon us and the Gates of Heaven shut against us and we should have been covered with eternal Shame and Ignominy But now Christ like another Sampson hath broken through the Gates and carried them away with him our Head is risen and we in him we receive of his Fulness Glory for Glory as well as Grace for Grace Nobis dedit arrhabonem Spiritus à nobis recepit arrhabonem Carnis We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus In Contracts Pledges are usually taken and given Our Head is crowned and shall not the Members The Humane Nature is already placed in the highest Seat of Glory 2. It is a sign God hath received Satisfaction The Lord sent an Angel to remove the Stone not to supply any Power in Christ But as a Judg when he is satisfied sends an Officer to open the Prison Doors Our Surety is delivered out of Prison with Glory and Honour God hath taken him up to himself What is done to our Surety concerneth us Christ hath perfectly done his Work there is no more to be done by way of Satisfaction God was well-pleased with him or else he had not been at his right Hand Certainly all the Work of his Mediation was not accomplished on Earth he is now in Exaltation performing those other Offices that remain to be fulfilled by him in Heaven 3. Hence we have Confidence in his Ability to do his People Good He is now restored to the full Use and Exercise of the Godhead he can give the Spirit and perform all the Legacies of the Covenant There were many repaired to Christ in the days of his Flesh when he was under Poverty Crosses Death the Thief on the Cross said Lord remember me when thou comest into thy Kingdom What shall we not expect now he is entred into Glory Faithful Servants follow their Prince in Banishment but they have greater Encouragement when he is on the Throne Those that adhered to David in the Desert might look for much from him crowned at Hebron Acts 2.33 Therefore being by the right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear Not that then only he was endowed with the Gifts of the Spirit for whilst he was on Earth he was filled with the Spirit without measure but then he received the Accomplishment of the Promise of pouring out the Spirit upon us for by Promise is meant the Accomplishment of the Promise for the Promise was long before Luke 24.49 And behold I send the Promise of my Father upon you but tarry ye in the City of Jerusalem till ye be endued with Power from on High Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for
and him that cometh to me I will in no wise cast out And without miscarrying guided to Glory 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 which gave them me is greater than all and none is able to pluck them out of my Father's Hand That Christ is to give an Account of Bodies and Souls John 6.39 And this is the Father's Will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day Which accordingly he doth Heb. 2.13 Behold I and the Children which God hath given me 2. What Christ undertook The whole Proposal of the Father Psal. 40.8 Lo I come to do thy Will O God! Christ consented to all the Articles of the Eternal Covenant not only to take a Body to die but to take a particular Charge of all the Elect as Judah interposed for Benjamin so doth Christ for the Souls committed to him Gen. 43.9 I will be Surety for him of my Hand shalt thou require him if I bring him not to thee and set him safe in thy presence let me hear the blame for ever So doth Christ say concerning all the Persons that fall under his Charge If I do not see them converted justified sanctified conducted to Glory count me an unfaithful Undertaker and let me bear the blame for ever 3. The Ground of this Charge Why the Father doth not save them by his own Power but committed them to the Son I Answer 1. Partly in Majesty God would not pass our Grace but by a Mediator and therefore when he was resolved that he would not lose the whole Race of Mankind but repair his Image in some of them and had selected whom he pleased out of the Mass yet in Majesty he would not immediately communicate Grace to them but by Christ. There is a difference between Man in Innocency and Man fallen Man in Innocency had immediate Communion with God God was present with his Image But now Man fallen needeth a Mediator our Approaches to God are unhallowed his Presence to us is dreadful 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made to us Wisdom Righteousness Sanctification and Redemption The Heathens were sensible of the necessity of Intermediate Powers it is strange you will say or else what shall we make of that 1 Cor. 8.5 6. For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and Lords many But unto us there is but one God the Father of whom are all Things and we in him and one Lord Jesus Christ by whom are all things and we by him 2. In Justice Though God were resolved to shew Mercy to the fallen Creature yet he would carry on his Act of Grace in such a way that Justice might be satisfied for Sin Rom. 3.25 26. Whom God had set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the Justifier of him which believeth in Jesus Therefore for satisfaction of his Justice he sent his Son into the World that taking our Nature on him he might therein suffer for our Offences and mediate a Peace betweeen God and fallen Man and that not by bare Intreaty but by Satisfaction therefore we are given to Christ. I confess it is hard to say that God by any Necessity of Nature required this Satisfaction the Exercise of his Justice is free and falleth under no Laws but it was most convenient to preserve a due sense and apprehension of the Godhead 3. In Love and Mercy God was resolved that the Heirs of Salvation should infallibly be conducted to Everlasting Life he would not be defeated of his Purpose and therefore would have them quickned by virtue of that Power and Life that was given to Christ. God would now deal with us upon sure Terms and take order sufficient for attaining his End and therefore he would not trust us with any but his own Eternal Son that nothing might be wanting There is not only a Command laid upon us but a Command and a Charge laid upon Christ. Christ is a good Depository of such Care and Faithfulness that he will not neglect his Father's Pledg of such Strength and Ability that nothing is able to wrest it out of his Hands of such Love that no Work can be more willing to him he loveth us far better than we do our selves or else he had never come from Heaven for our sakes of such watchfulness and care that his Eyes do always run to and fro throughout the Earth that he may shew himself strong in the behalf of them that trust in him Providence is full of Eyes as well as strong of Hand Were we our own Keepers we should soon perish but Christ is charged who is a loving faithful able Keeper who is resolved to preserve us safe till he doth at the last day present us to the Father Vse 1. It informeth us of two things 1. Of the Certainty of the Elect's Salvation If the Elect should not be saved Christ should neither do his Work nor receive his Wages How can they miscarry that are Christ's own Charge He hath such Power that none can pluck them out of his Hands John 10.28 He had need of a stronger Arm than Christ that must do it When you can pluck him out of the Throne then he may lose his Flock He hath Grace enough to convert them John 10.10 I am come that they might have Life and that they might have it more abundantly and he hath Power enough to keep them John 10.28 I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand Shall we say that the Son though he hath Power wants Will This is Blasphemy he came down from Heaven with this Resolution John 6.38 I came down from Heaven not to do my own Will but the Will of him that sent me Now this is the Father's Will that they should come and that they should not be lost and it is Meat to Christ to accomplish it John 4.34 My meat is to do the Will of him that sent me and to finish his Work Now it is a Rule Qui potest vult facit He that can do and will do doth it undoubtedly 2. It informeth us of Christ's distinct and explicite notice of the Elect. 1. Of their Persons he knoweth the definite Number all their Names he lieth in the Father's Bosom knoweth his Secrets he is worthy to open the Book Rev. 5.4 5. and he hath a Register of his own wherein their Names are recorded Rev. 13.8 Whose Names are not written in the Lamb's Book of Life Man by Man Name by
our Sins This had its rise from the Grace and Mercy of the Father But let us see what the Father doth in the Business of our Redemption that we may with comfort look upon Christ as a constituted authorised Mediator by the Decree and Counsel of Heaven 1. As the Supream Author it was the Father's Contrivance and Motion to Christ to regard the Case of Sinners I look and there is no Intercessor I see there is none fit to go between fallen Man and me Son you shall take their Case in Hand And therefore he is said to give Christ John 3.16 God so loved the World that he gave his only begotten Son In the purpose of his Thoughts to send Christ Gal. 4.4 When the fulness of the Time was come God sent forth his Son made of a Woman I shall open it in the next Verse To sanctify him John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. to consecrate him for the great Work of Redemption as when a thing is set apart for Divine Uses and Purposes it is said to be sanctified so was Christ sanctified when he was set apart for the Work of Redemption Nay to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from those who give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad Seal of Heaven So Heb. 10.5 A Body hast thou prepared for me And Vers. 7. Lo I come in the Volume of the Book it is written of me to do thy Will O God as if God had set down in a Book a Dâ—aught and Model of his Designs and then shewed it to Christ. 2. As the Supream Cause in whom Divine Power was eternally resident he assisteth Christ in the accomplishment of this Work and qualifieth him for his Office with Power and Mercy Christ in his own Person would shew us the Fountain from whence all Mercies do arise Psal. 45.7 He was anointed with the Oil of Gladness above his Fellows the Father is not only said to beget him but to anoint him His compassionate Spirit he received from the Holy Ghost Luke 4.18 The Spirit of the 〈…〉 on me because the Lord hath anointed me to preach the Gospel c. God gave him tenderness and bowels to poor broken-hearted Sinners So for Power and Strength John 5.19 The Son of Man can do nothing of himself as separate and distinct from the Eather not out of any weakness but because of the Unity of the Essence as God and on the foederal Agreement as Mediator 3. As Supream Judg he appointeth his Sufferings and the measure of the Satisfaction he was to make Acts 4.28 To do whatsoever thy Hand and thy Counsel determined before to be done Whatever Men did to him it was by his Hand and Counsel We must look to an higher Court from God's Providence to God's Decree If it had been done without his knowledg and consent nothing would have been done for our Salvation Him being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel of God ye have taken Acts 2.24 a word taken from Alms to Beggars We wanted a Price for our Redemption and God gave it out of his own Treasury Rom. 4 ult He was delivered for our Offences a Metaphor taken from a Judg who delivereth up the Malefactor into the Hands of the Executioner Christ was delivered by God as our Surety one that by his Decree was to be responsible to his Justice for Man's Sin The Father was to reward him for this by raising him from the dead and to give him leave to return to his own Glory therefore he asketh leave to return to Heaven Vers. 5. And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was After the Price and Ransom was paid the Father was to give Christ a Power to rise from the Dead and to go into Heaven There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ had Power in himself and leave from the Father till the Father should declare himself to be satisfied Christ was not to be dismissed from Punishment Our Surety was not to break Prison but honourably to be brought out by the Judg for this was the Assurance God would give the World Acts 17.31 He will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead It is not only an Effect of the Divine Power but an Act of Divine Justice And being raised up he is to be crowned with Glory and Honour as having abundantly done his Work for the Salvation of Creatures Heb. 2.9 We see Jesus for the suffering of Death crowned with Glory and Honour The Father's Heart was so taken with it that he honoureth Christ for this Reason And again he giveth Power and Authority to save Sinners Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins He hath raised him up to be a Prince of Salvation Here is the end of all that Christ as Mediator might be in a Capacity to bring Souls to Heaven And in this Work there is a constant co-operation of the Divine Power 1 Cor. 1.30 Of God he is made to us Wisdom and Righteousness and Sanctification and Redemption All the Emanations of Grace come originally from the Father in and through Christ to all his Members Vse 1. Comfort What would have become of us if the Father himself had not found out such a Remedy God had Power to punish Sins in our own Person he needed no Mediator To save Sinners is not proprietas divine naturae but opus liberi consilii it dependeth on God's Appointment and if Christ had been a Mediator only by the Vote of the Creature he might have been refused Exod. 32.33 Whosoever hath sinned against me him will I blet not of my Book These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose when we go to God we may offer a Mediator authorized by himself thou hast sent thy blessed Son to be a Mediator for me 2 Epist. John 9. He that abideth in the Doctrine of Christ he hath the Father and the Son You may urge it upon your Fears and Suggestions of Satan God is not only the wronged Party but Supream Judg it is no matter what Satan saith or your own Hearts say if the Lord hath said he will accept Sinners in Christ. Rom. 8.33 34. Who shall lay 〈◊〉 thing to the charge of God's Elect It is God that justifieth who is he that condemneth It is Christ that died Who can condemn Satan may say I can and Conscience I can God whose Act is Sovereign doth acquit God hath so great an interest in Christ that he can deny him nothing John 14.31 That the World may
unless thou bless me There is an obstinate purpose Job 13.15 Tho he stay me yet will I trust in him So they will have Christ whatever it cost them Phil. 3.8 9. I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ And be found in him not having mine own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith Faith may be shaken but it will not lose its hold as a Tree-groweth tho it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart not only to acknowledg the Truth of it but to chuse and accept it as our Direction with all chearfulness and accordingly make out after the Hopes of Christianity resolving not to be discouraged whatever entertainment we meet with from God and the World Secondly There is a receiving Christ with the whole Heart Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart This Answer were enough if it were simple and genuine But because we prophane and prostitute these words to every slight Matter the Deceit is not so easily discovered We are wont to say of every Trifle I love such a thing with all my Heart I will do it with all my Heart Whereas these words are of a sacred sound and importance and did not we adulterate them so often as we do but keep them consecrate to God to whom alone they are proper the very pronouncing of them would awaken Conscience we could not give such an Answer but Conscience would give us the lie Let us then enquire into the Thing and see a little into the nature of the Thing for there is no trust in the Expression What this believing in Christ with all the Heart or receiving Christ with all the Heart doth imply I Answer 1. It implieth that your whole and sole dependance must be intirely carried out to him God will have no Rivals in the trust and confidence of the Creature A King in his Progress that takes up an Inn will have it wholly to himself much less will he have any to share with him in his own Bed-Chamber So here you must trust Christ alone with your Welfare We believe with our whole Heart when we have such a perswasion of his Sufficiency that we durst venture all in his Hands in matter of Remission of Sin we mind no confidence but in his Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Heart that doth not secretly run out to other Props and Confidences Truth and Sincerity in Believing is there intended not in Obedience Faith is a simple single trust in God's Mercy the Heart is very deceitful Christ beareth the Name but the Confidence is secretly built on our own Merits as those Women in Isaiah Isa. 4.1 We will eat our own Bread and wear our own Apparel only let us be called by thy Name People will say they trust in Christ alone and yet secretly rest on their own Innocency and good Meanings But most sensibly this perverseness of Trust is discovered in Matters of Providence those that put half their Trust in Christ and half in the World do not believe with their whole Hearts They pretend they can trust Christ for Pardon Grace and Glory and yet cannot trust him for a morsel of Bread they find no difficulty in believing in Christ for Salvation and Remission of Sins and yet cannot believe that he will give them daily Bread What should be the Reason Heaven and Pardon of Sins are greater Mercies and if Conscience were opened we should see the difficulty to obtain them to be greater There are more natural Prejudices but bodily Wants are more pressing to a Conscience not sufficiently convinced And here Faith is presently to be exercised with Difficulties In Matters of Grace Men are more slight and inconsiderate and content themselves with some general cold Perswasions and therefore do not believe with their whole Hearts Alas temporal Salvation is more easy Can you look for Heaven who cannot trust him for a Crust of Bread Do you know what it is to venture your Souls in Christ's Hands notwithstanding Sins notwithstanding Death and yet soon despond in time of Danger and when outward Means of Preservation fail 2. To receive Christ with the whole Heart is to receive him as an Allsufficient Saviour when every Faculty seeketh contentment in Christ. We ought not only to acknowledg him to be the true Mediator but to chuse and receive him for our Allsufficient Portion Worldly Men look to Christ as fit for their Consciences but look to the World as an Object for their Affections Now Christ should not only pacify the Conscience but satisfy the Heart We should come to him not only as a Physician to heal our Wounds but as a Husband to satisfy and content our Love as a meet Object for our Affections The whole Soul is to clasp about him He is not only good in a way of Profit but amiable in a way of Excellency therefore the whole Heart is to be given him The things of the World are good but for one thing Food is good to satisfy the Appetite yet we must have Cloaths to warm the Back But Christ is good for all things he is not only the Physician of the Soul but the Beloved Psal. 73.25 Whom have I in Heaven but thee and there is none on Earth that I desire besides thee since there is none so fit to match and wed their Affections 3. To receive him with the whole Heart is to make after him with the earnest Motions and lively Affections of the Soul as Desire and Delight Carnal Men have a naked imaginary Perswasion but no lively Affections to Christ unless it be for a very small while They never felt the bitterness of Sin and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience differeth much from literal Assent Carnal Men have a literal Assent and a speculative Delight in Contemplation but not such labour and travel of Soul to get an Interest in Christ. Swimming is for Life and Death it is not a Work proper for him that standeth on firm Land but for those that are ready to be swallowed up of the Waves Nor have they such Delight a Stomach always full knoweth not the sweetness of Bread Christ relisheth only with troubled Consciences Vse of the whole Well then you see that there is required to Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg and Receiving 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledg There is a Knowledg before Faith in Faith and after Faith Before Faith a Man must know what he believes or else he cannot believe See Scriptures John
that thou hast sent me There is a Mission on God's part as well as Obedience on Christ's Observe The Love of God in sending Christ and giving him a Charge concerning us This sending implieth Distinction but not Inferiority Persons equal by mutual consent may send one another The Father sent him because in the Business of Salvation the Original Authority is said to reside in God the Father God would not trust an Angel with your Salvation but send his own Son 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too dear nor too near for us His Son was not sent to treat with us but to take our Nature to be substituted into our room and place But this Point of God's sending Christ hath fallen under our consideration in handling other Verses of this Chapter SERMON XII JOHN XVII 9 I pray for them I pray not for the World but for them which thou hast given me for they are thine CHRIST having urged several Arguments on the behalf of the Disciples cometh now to limit his Prayers to them which is a new Argument I pray for none but those which thou hast given me not for obstinate Persecutors and perverse Rebels but for thine own thy Charge put into my Hands If I had prayed for any which belong not to the purpose of thy Grace thou mightest deny me but I pray not for the World but for thine therefore hear me In the words you have I. The Object of Christ's Prayer II. The Object limited I pray for them which is amplified Negatively by a refusal to pray for others I pray not for the World III. The Reasons Thou hast given them me and they are thine mine by Oppignoration not Alienation thy Charge put into mine Hands I have a Charge over them and thou hast a Right in them Christ was tender of his Charge and the Father still loved and owned them Thy Right and Propriety is not lost by thy Donation but confirmed for they are thine It is not only a Reason of the Donation but an Argument that Christ useth in Prayer 1. The great Matter that needeth not so much to be cleared as to be vindicated is Christ's refusal to pray for the World It needeth not to be cleared because Christ doth expresly limit the Persons I pray for them he doth not only explain it whom he meaneth by them those which thou hast given me Which Explication if nothing else had been added would have been exclusive and would have amounted to them and only them But he doth himself exclude the World from having any share in his Prayers By the World he meaneth the Reprobate World not only the Unregenerate Elect who are sometimes called the World but reprobos amatores soeculi as the Carthusean the reprobate perverse World But some object and it is fit they should be heard 1. That the Apostles only are here intended and that there is not a distinction between the Elect and Reprobate but between the Apostles and others for afterwards Christ prayeth for others that shall believe through their Word Vers. 20. I Answer 1. The Apostles are chiefly intended but not only elsewhere doth he pray for the Disciples and Believers of that Age there were more than the eleven Apostles and if they be excluded they have no Name in Christ's Prayer 2. All others besides the Apostles could not be reckoned to be in the World Now here is a perfect distribution of Men into two Ranks those that were given him and the World 2. Others say that the words are not to be taken as utterly exclusive but only that he prayed not for the World in this place The Requests of fatherly Protection the Gift of the Spirit Love and Concord being only proper to them that did actually believe elsewhere they say they find Christ praying for the World They bring that place for one Luke 23.34 Father forgive them for they know not what they do where he prayed for his Persecutors some of which never were converted I Answer 1. We must distinguish the Prayers of Christ as an Holy Man and the Prayers of Christ as Mediator So Camero Owen p. 44 c. Gomarus in locum Rainoldus de Intercessione c. As he was a Holy Man he was to lay aside all shew of Revenge This was not a Prayer by virtue of his Office as Mediator but in answer to his Duty as he was subject to the Law and a private Person Those things which he did in obedience to the Law as a private Person were not Acts of Mediation they were Acts of the Mediator but not as Mediator He taught us to pray for Enemies Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Revenge is forbidden and Pardon and Prayer injoined 2. Christ did not pray for all his Persecutors and every one of them but only for those that sinned out of Ignorance as the words imply chiefly for the standers-by rather than the Priests and Pharisees many of which came rather out of Curiosity than Despight Yea this Supplication was effectual and succesful to all the Elect intended This Prayer brought in three thousand Acts 2.41 who are charged with Christ's Death Ver. 23. and 36. and again five thousand Act. 4.4 who are charged with Ignorance in this Matter Acts 3.15 And killed the Prince of Life Vers. 17. I wot that through Ignorance ye did it as did also your Rulers 3. Again they urge Vers. 21. That the World may believe that thou hast sent me Some say that by the World is meant the Unregenerate Elect. This tho it blunteth the force of the Objection yet I think it not so full an Answer 1. Because it is not directly made for them Mark it is not a Prayer but a Reason of Prayer Christ would have prayed more directly for the unregenerate Elect. 2. He would have Prayer for a more effectual Means of Conversion than the beholding the Unity and Concord of his Church That they may be one as thou Father art in me and I in thee that they also may be one in us that the World may know that thou hast sent me 3. The word World in this whole Chapter is taken for the Reprobate World or those which are opposed to them which are committed to him by his Father 4. The substance of that Prayer is for the Elect not yet converted for Christ prayeth for all that shall believe through their Word Ver. 20. And then that they may be all one c. that the World may believe that thou has sent me so that the Unregenerate Elect are not intended Well but then doth Christ pray
for the Reprobate World that they may believe I Answer No Faith or Believing is there taken for a more full Conviction that they may be convinced and rendred more inexcusable It is not taken in a strict sence for a saving Comprehension and Receiving of Christ but for a Conviction and Acknowledgment Divisions in the Church usually breed Atheism in the World all is false when so many Ways and Differences So think they Christ is an Impostor the Word a Fable Now this kind of Conviction is not only termed Believing in Scripture but explained Vers. 23. That the World may know that thou hast sent me Nay let us grant that Faith is taken in the highest and strictest sense yet there is a difference between praying for such a thing as may be a likely means of working Faith and praying that they may believe Christ only prayeth that his People may be one that the World may not plead Prejudice at most he doth but obliquely reflect upon the World in that Prayer that they may have means of Conviction but not Grace Christ denieth that the World either hath or ever shall have the Grace of Faith Vers. 25. O Righteous Father the World hath not known thee but I have known thee and these have known that thou hast sent me And the special Reason why the Elect have known tho the World have not known is rendred Vers. 26. I have declared unto them thy Name and will declare it By which is meant the special manifestation of his Grace given to Believers of all Ages which was given to the Disciples of that present Age and will be given to all future Believers A serious consideration of the Context will refute all these Sophisms Thus I have taken off the Objections Let me handle one Doubt more But if they were absolutely predestinated why doth Christ pray for them I Answer Predestination includeth all things that are necessary to the Salvation of the predestinated and so the Prayers of Christ must be taken in as well as other Means Take an Argument or two why Christ did not could not doth not pray for the Reprobate World This Prayer must either argue 1. A Nescience of his Father's Decrees which cannot stand with the Unity of his Person especially as now in Glory While upon Earth he knew it and approved it that God by an immutable Decree had left some to be justly hardened to their own ruine Mat. 11.25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight Or 2. A Contradiction to his Will and express Decree It is true we do not sin by asking a thing contrary to God's Decree as when I ask a Parent 's Life whom God hath determined to cut off by such a Sickness which I know not but if I did it is no rule to me But now God's Decree was a Rule to Christ in his Mediatory Actions as the Moral Law was a Rule to his Moral Actions and therefore when the Decree of God called for one thing and the Moral Law for another Christ was both to shew his Moral Affections and Mediatory Obedience Father let this Cup pass nevertheless not 〈◊〉 I will but as thou wilt Mat. 26.39 There was an innocent desire of Nature but an express Submission to his Father 's Will. 3. Because all Christ's Prayers were to be grounded on a Promise There was an Indenture drawn up between him and his Father he had the Assurance to be heard in whatsoever he asked Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession John 11.42 I know that thou hearest me always Therefore he must needs exclude the Reprobate World out of his Prayers Observations First Let us look upon it as a Mediatory Action 1. Observe Here was the first solemn Offer of Christ's Meditation between God and Man and therefore upon this place we may ground the Doctrine of his Intercession I pray for them Here I shall speak of First The Person who is the Intercessor Secondly The nature of the Intercession Thirdly The Privileges and Fruits of it First The Intercessor I pray The Syriack twice repreateth the Pronoun I even I pray for them it is not an ordinary High-Priest but I I that am thy beloved and only begotten Son co-eternal and con-substantial with thy self I that have glorified thee upon Earth and done thy work I that am holy and harmless I whose Prayers thou hast promised to hear I who am an authorized Mediator sent into the World for this Purpose There are all these Advantages in the Intercession of Christ let us go over them a little briefly I shall refer them to these Heads the Dignity and Dearness of his Person the Sublimity of his Office the value of his Satisfaction the Articles of the Covenant or the Promise of being heard 1. The Person of Christ and there you have 1. His Dignity he is God-Man and so fit for this Office Job 9.33 Neither is there any days-man between us that might lay his Hand upon us both He communicates with God in the same Nature and we with him He is our Brother and God's Fellow Our Kinsman is in the Court of Heaven pleading for us he appeareth there in our Nature to set on our Salvation we need not be ashamed to go to him nor he to go to God He is of near Alliance to us and to God himself God's own natural Son which doth not only give him a Power to prevail with God but a Sufficiency to do us good None but Christ could serve our turn in this Matter Who can know all our Needs all our Sins all our Thoughts all our Desires all our Prayers all our Purposes and wait upon our Business with God Night and Day that no Wrath break out upon us but Jesus Christ who hath his constant residence in Heaven at his Father's right Hand There is an All-sufficiency required to Intercession as well as Oblation 2. The Dearness of his Person called his dear Son Col. 1.13 the Son of his Love one with him God bids him ask what he will Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance and the uttermost parts of the Earth for thy Possession When Christ came first into Heaven he was to make his Demand He proclaimed it on Earth when Christ was baptized consecrated to God for the Priesthood Mat. 3.17 Lo a Voice from Heaven saying This is my beloved Son in whom I am well-pleased There was such perfect Love and Consent of Mind between God and Christ that if he had never died God could not have denied him any thing 2. The value of his Satisfaction Christ is an Intercessor not by Intreaty but by Merit John 17.4 I have glorified thy Name on Earth I
conceived in the Humane Nature for the good of the Creature for all their Exigencies and Employments that so his whole purchase may be applied to us and we may receive Grace to help in time of need It is a representing of his own Merit the worthiness of his Person as God-Man he is the Son of God yet the Creature 's Advocate and the Merit of his Obedience and Passion I have glorified thee upon the Earth As one that was to plead for his Life shewed cubitum sine manu his Hand lost in the Service of the State All this is to the Father who being appeased all the rest of the Persons are appeased for they are One and agree in one He pleads with God for the application of good Things procured by his Oblation especially in deep Exigencies and Conflicts Christ hath knowledg at other times but then he hath a fellow-feeling Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin His Heart is entendred by his own Experience Thirdly The Fruits and Benefits of this Intercession They are many I shall name the chiefest 1. This secures our Justification and the pardon of our Sins Christ watcheth against what Objections Justice makes and against Satan's Wiles and that we our selves by our daily Breaches may not cast our selves out of the Favour of God He justifieth us against the Accusations of Enemies covereth our Sins from the sight of God Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us So Zech. 3.1 2. There is our Advocate and Accuser He shewed me Joshua the High Priest standing before the Angel of the Lord and Satan standing at his right Hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee When we are summoned by the Justice of God to defend our selves against the Exceptions and Complaints which are preferred against us our Attorney appeareth in our Name and Behalf So when Satan accuseth us Day and Night he makes up all the Breaches that fall out between God and us 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the Righteous When we have mudded the Stream Christ maketh all clear again 2. The Acceptation of all our Persons Works and Services 1 Pet. 2.5 We are made an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. We communicate with Christ in all his Offices we are Spiritual Priests consecrated to him by Baptism The ordinary Priests were first consecrated in the great Laver before they were to offer Sacrifices so we are purified and cleansed in the Laver of Regeneration and then offer to God these Sacrifices As Christ was Temple Priest and Sacrifice so are we God dwelleth in us as in a Temple 2 Cor. 6.16 Ye are the Temple of the Living God As the Godhead dwelt in Christ bodily Col. 2.9 We are consecrated to be Priests to God being sanctified by him cleansed in the Laver of his Blood our Persons received into favour And then we offer our Selves Bodies Services to God and so we perform Duties acceptable to him because when we act the Priest Christ acteth it over again presents our Services to God in his Censer Rev. 8.3 Another Angel came and stood at the Altar having a Golden Censer and there was given unto him much Incense that he should offer it with the Prayers of all Saints upon the Golden Altar which was before the Throne He puts no Filth nor Dross into his Golden Censer As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord so doth Christ examine our Services not to reject them but to better them in his own Oblation and so by his Intercession our Duties and all the good Works of our Lives are recommended to God 3. It encourageth us to come to the Throne of Grace with boldness God would have Prayer in Heaven to encourage us to Prayer on Earth Christ is always with God to set on every Request This is the Copy of Christ's Intercession Besides you have the groans of the Spirit in your Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered Christ is our Advocate the Spirit our Notary we the Sollicitors Isa. 62.6 7. Ye that make mention of the Lord keep not silence and give him no rest c. We may know what Christ is doing for us in Heaven by the Work upon our Hearts Oh then let us never rest till we have an Interest in his Intercession This is the great prop of our Faith and Confidence to know that we are comprehended in Christ's Prayers You have a Friend in Court he hath liberty of immediate access he is a Favorite the Father loveth him and you for his sake Our Friend prayeth to our dear Father for his own Children When Joab saw the thing was pleasing to David he interceded for Absalom 2 Sam. 14.1 God can deny him nothing if you have ten thousand Accusers it 's no matter your Advocate will answer all their Accusations Never leave till you get it evidenced that it is your privilege chuse him go to God by him ratify God's Appointment by your own choice Faith is a Consent wait for the Spirits Intercession those Groans will end in Joys It is the great Comfort of the Church that we have such a Mediator who will effectually plead our Cause with the Father We may look upon it as a Moral as well as a Mediatory Act an Act of Christ's Love to his own Disciples chiefly the Apostles who were as it were his Family and special Charge Out of this Example of Christ let us learn to pray one for another It is a Spiritual Act of Love You may discern the hypocrisy and sincerity of your Love to others by your carelesness or seriousness in Prayer for them for if we desire a thing we will pray for it with importunity By this the Saints have communion with one another at a distance Chiefly this concerneth Ministers for their Charge they should be of Samuel's temper tho he had received Affronts from Israel God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 Their Sin doth not exempt you from the Duty you owe to them for God's sake they look to an higher Obligation than civil Respects and an interchange of Kindness But especially are we bound to pray for them if as the Apostles here they are gained to any degree of Faith Knowledg and Obedience 2 Thess. 1.11 We pray always for you that God would count you worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of
the Immunities and Franchises which the Natives enjoy But now we are Denizens free of God's House have the liberty not only of Servants but of Children therefore we may urge it in Prayer All the difficulty will be to get the Interest evidenced It is not Confidence but Impudence when some Men say to God we are thine a wicked Man slandereth him when he saith Our Father The great Evidence is Consecration Did you ever give up your whole selves to God Do you walk as his as having nothing of your own at your own disposal Didst thou ever make this Surrender When there are Factions to which hand do you cleave Do you say I am God's I am Christ's God doth as it were say Who is on my side Who SERMON XIII JOHN XVII 10 And all mine are thine and thine are mine and I am glorified in them WE have in the former Verse the first solemn offer of Christ's Intercession or Mediation between God and Man and therein he doth professedly refuse to pray for the World His Reason was he would pray for none but those that were dear to his Father and to himself Now of the Elect he might say They are not only mine but thine They are given him by the Father not by way of Alienation but Oppignoration the Father lost no Right by his Grant and Donation The Gift of the Father to Christ differeth from all the Gifts of Men. When Men give they alter the property of the thing given or certainly are not so careful about it When you give your Son to be a Servant or an Apprentice to another or when a Scholar is put out to School you lessen your Care towards him Or to instance in a Relation less mercenary and servile when you give your Daughters in Marriage you think there is a Child bestowed your Fatherly Title and Propriety is not abolished but your Care is lessened But now though God hath put Believers into Christ's Hands yet he hath not put himself out of Possession but hath still reserved his own Right and Care for the Establishment of the Creatures Comfort Christ is taken in with himself Christ hath a Title proper to his distinct and personal Operation to involve him in the Care Christ hath a Title by Purchase and Redemption and the Father hath a Title proper to his Personal Operation by Election I pray for them which thou hast given me for they are thine The joynt Possession and Care of the Father together with Christ is proved by a general Assertion built on that perfect Communion that was between them All mine are thine and thine are mine c. The Sentence is applicable to Things and Persons 1. To Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original wilt bear it So the Fathers generally understood it of the concreated and infinite Riches of the Godhead which all the Persons had in Communion Epiphanius confuting the Sabellians moveth this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The parallel place seems to countenance this Exposition John 16.15 All things whatsoever the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you Christ had spoken of this Departure his Absence was to be supplied by the Spirit now lest this should seem to derogate from himself he saith He shall take of mine he shall enrich the Church with the Treasures purchased by me I bought them with a dear Price and in the way of Grace will distribute them Now lest this should derogate from the Father he addeth All things whatsoever the Father hath are mine the same Fulness of the Godhead Majesty Perfection Essence Blessedness It is the Father's Spirit and mine Christ came in as an Heir to the Father and the Spirit as Executor to Christ of his last Will and Testament I cannot utterly exclude this Sence yet I think it is not the formal intent of this Place From hence we may gather the Unity and yet the Distinction of the Divine Persons they have their distinct Right and Title and yet they all communicate in the same Essence Dignity and Priviledges 2. To Persons and so it implieth not the uncreated Riches of the Godhead but their created Goods and Possessions Believers are the created Treasure of the Divinity and every Person hath a distinct Right Christ saith to the Father They are thine and again They are mine and the Spirit is not to be excluded tho he be not mentioned as appeareth in the parallel Place but now quoted They are God's Childrens Christ's Members and the Spirit 's Temples But to come more closely to the Words All mine are thine and thine are mine How are Believers Christs how the Father's The first Title Christ hath to us is the same that he hath to all things else all things are Gods and Christ's by Creation and Preservation So the whole Godhead saith Ezek. 18.4 All Souls are mine God is the Maker and Judg of all But that Sence is too large for this place Christ useth it as a special Argument why he prayed for his own and not for the World Another sort of Creatures must be understood by Creation the Beasts are theirs as well as Men Psalm 50.10 For every Beast of the Forest is mine and the Cattel upon a thousand Hills But there is a peculiar Heritage in which they delight of which it is said 2 Tim. 2.19 The Foundation of the Lord standeth sure having this Seal the Lord knows those that are his There is a number of Men whose Names are written and sealed Now these are the Father's the Son 's the Spirit 's The Text speaketh only of the two first Persons and so I shall mainly carry on the Discourse The distinct Possession must be understood according to the Personal Propriety of each Person Thine by Election mine by Redemption All that I am to redeem to make Intercession for that are to have benefit by me are God's Elect and all God's Elect are to have benefit by me The Point which I shall handle is the Commensurableness of the distinct Propriety of all the Persons in Believers Election Redemption and Sanctification are of the same Sphere and Latitude They are one joynt Possessor Lord and Maker All mine are thine and thine are mine All that the Father electeth the Son redeemeth and I may add because he communicateth in the same Unity of Essence the Spirit sanctifieth So the Apostle 1 Pet. 1.2 Elect according to the Fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Jesus Christ the same Persons are interested in these personal Operations of the same Godhead Election is ascribed to God the Father Sanctification to the Spirit and Reconciliation to Jesus Christ. The beginning is from God the Father the Dispensation through his Son Jesus Christ and the Application through the Holy Ghost This is the Chain of Salvation and never a Link of this
have no Discharge But now Christ's Ascension gives a further degree of Assurance Christ is not only taken out of Prison but taken up to God with Glory and Honour God hath taken up our Surety to himself and rewarded him Christ hath perfectly done his Work or else he had never been taken out of the Grave much less taken up to God God is well pleased with him he hath not only a Discharge but a Reward Christ is said not only to ascend but to be received into Glory 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an active and a passive Word the one noteth the Power of his Godhead the other noteth the Grant of the Father Christ took upon him the Quality of our Surety and he must pay every Farthing e're he can go to his Father It is a sufficient Pledg John 16.10 Of Righteousness because I go to the Father and ye see me no more thus there was an everlasting Righteousness established he was never to see God's Face more if he had not perfectly done his Work Gen. 43.5 Ye shall not see my Face except your Brother be with you He is God's Favourite 2. It is a Pledg of our Ascension John 3.13 No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man that is in Heaven Ascendit solus sed non totus Head and Members must be together our Head being there before the Members must follow after Christ speaketh as if he were not content with his own Heaven without us Vers. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me Christ took our Flesh to Heaven and left his Spirit which is an Earnest of our Glory 2 Cor. 5.5 He hath given unto us the Earnest of the Spirit God never taketh any thing from his Children but he sendeth them a better thing in the room of it 3. We have an Intercessor at God's Right-hand a Favourite in the Court of Heaven 1 John 2.1 If any Man sin we have an Advocate with the Father even Jesus Christ the righteous as when Offenders have a Favourite in Court We need a Mediator in Heaven he is gone to disanul all Satan's Accusation The sacrificing part is done and ended and his Intercession now taketh place We have these two great Advantages in Prayer Christ is our Advocate and the Spirit our Notary Vse 1. Information 1. It informeth us of the Priviledges of God's Children When a Child of God dieth he doth but go to his Father Christ and we have the same Relation John 20.17 I ascend unto my Father and your Father to my God and your God He is no more in the World but still he is he doth not say I am no more but I am no more in the World they do not leave Life but the World As Christ was the Son of God by Nature they are the Sons of God by Grace and when they die they go to their Heavenly Father to a sweet Rest to the Bosom of God The same Entertainment Christ had we shall have a joyful Entertainment a sweet Welcome when we come to Heaven and the conduct of Angels thither Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom God will take us as it were by the Hand with a Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Joy of thy Lord Mat. 25.21 2. It informeth us That all that Christ did was for a Believer's Use and Comfort if he cometh into the World it is to merit if he ascendeth into Heaven it is to apply He descended from Heaven for the Redemption of Man after that Work is accomplished he ascendeth thither again to bestow it on us and at the last Day he will come again and fetch his Bride as when all things are ready the Heir cometh in Person to fetch the Bride into his Father's House Going coming staying still Christ is ours he was born for us he lived for us he rose again and ascended for us it is for our good that he went away whatever he did in his Abasement and Exaltation it was for our good 3. It informeth us that the greatest Comforts may be supplied Christ's Corporal Presence by the Presence of the Spirit 2 Cor. 1.5 That as our Sufferings in Christ Jesus have abounded so our Consolation also hath abounded through Christ They should lose nothing by his Departure John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever He would not leave them Orphans We cannot be made unhappy by the want of any outward Comfort we have the more of God the less we have of these outward Helps If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit certainly lesser Supports of Life will be recompensed Vse 2. Exhortation 1. To all sorts of Persons to get an Interest in Christ and to clear it up to their Souls How sweet would it be if when we are no more to be in this World we could say Holy Father I come to thee We all affect this Let my latter end be like his as Baalam spake At oportuit sic vixisse An evidence of this is if you ascend with Christ Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Head and Heart ought to be together your Head is in Heaven if your Heart be there too you are Members of his Mystical Body How shall a Man know that he is ascended with Christ 1. If the things of the World seem small as when we are in a high Place Men seem as Ants worldly Glory will appear to be small and worldly Profits small But when we are upon Earth heavenly things seem small as Stars appear but as Spangles 2. If you behave your selves to him as to a glorified Person Do you serve him John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be if any Man serve me him will my Father honour Carnal Men crucify him again 3. If you keep your selves unspotted from the World James 1.26 No unclean thing shall enter into Heaven The World is a defiâ—ing thing that Filth that cleaveth to our Fingers in telling of Money is an Emblem of the Filthiness of the World A Man that looketh to be like Christ in Glory certainly would not defile himself in the World If a Prince marry a mean Woman would he endure to see her live like a Scullion Christ hath marryed our Nature A Man that loveth the World and would always live here is like a Scullion that lyeth among the Pots would you your selves hug Nastiness and embrace the Dunghil 2. To press God's Children to be holy and heavenly in
their Minds to wean their Affections from the World We should be where Christ is Phil. 3.20 Our Conversation is in Heaven whence we look for the Saviour the Lord Jesus Christ Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sits at the Right-hand of God Who would not desire to be in Heaven now Christ is there As the Loadstone draws Iron to it let us be present in Heaven as Christ is present on the Earth by the Spirit Though our Bodies are tied with the Fetters of the Flesh yet let our Souls ascend let our Minds be there our Wishes our Desires there by these means we walk in Heaven before our time A Stone though it breaks to pieces by the fall will move to its Center though we naturally abhor Death we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Center than we to Christ. Vse 3. Comfort We have Christ for us in the Heavens Heb. 4.14 Seeing therefore that we have a great High-Priest that is passed into the Heavens Jesus the Son of God We have Christ always for us in Heaven he hath a part of his Office to perform there his Absence doth not hinder us from having a Right to him or a Spiritual Possession of him He is ours and he hath his Residence in Heaven and hath Power to open it to us and give us entrance His high Honour doth not hinder him from the Discharge of his Office to do us good he is at God's right-Right-hand and yet a Minister of the Sanctuary Christ hath a Ministry and part of his Service to perform in Heaven he is our faithful Agent Heb. 8.1 2. We have such an High-Priest who is set on the Right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary For all his Glory Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of holy Things he taketh care of all holy things which we present to God and to convey holy and spiritual Things to us Christ is not stately many forget their poor Friends when advanced Christ regardeth his poor Church as much as ever The Butler when he was advanced forgot Joseph but he remembreth us he disdaineth not to look after every poor Christian Heb. 4.15 We have not an High-Priest which cannot be touched with the feeling of our Infirmities His Heart is not changed by his Honour but he is in a greater Capacity to do us good Having such a Friend in Heaven we need not fear a Foe upon Earth Heaven is open for us Heb. 10.19 20. Having boldness to enter into the Holiest by the Blood of Jesus by a new and living way which he hath consecrated for us through the Vail that is to say his Flesh. Vse 4. Direction in the Sacrament If we have any thing to do with Christ we know where to seek him Blessed are they that believe and have not seen John 20.19 Those that are far from Court never saw the King God hath removed Christ out of sight that we might behold him by Faith Let us look for him in the Sacrament not for his bodily Presence how can he be there bodily when he is received into Glory but for his Spiritual Presence the Influences of his Grace and a Derivation of Vertue from his Person II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension I am no more in the World but these are in the World Let us see the Reason why he will be no more with us Now the Reasons why Christ would withdraw his bodily Presence from us are these 1. That he might try the World and yet in a way suitable to his glorious Estate Christ when he came to try the Jews he came in Disguise not as the Son of God in Majesty and Glory John 1.11 He came unto his own and his own received him not Still to try Men's Obedience there must be some Vail If he should be present in the World in a glorious way becoming his Majesty and Empire there would be no Trial and therefore in a manner he still cometh in Disguise his Glory is vailed under the Ministry of Men and carried on in a spiritual manner If he should appear in Glory and Power Sinners durst not quack and so the Wickedness of Man would not be discovered nor would the Faith of his People be exercised with such Praise and Honour if he were personally and gloriously present This is the Commendation and Praise of Christianity that they can walk by Faith when they cannot walk by sight 2 Cor. 5.7 We walk by Faith not by Sight They see not Christ because he is absent in Body yet they believe in him and love him and send their Hearts after him So 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him nâ—t yet believing ye rejoice with joy unspeakable and full of Glory Faith is Eagle-eyed and can look above the Clouds The absence of Christ did not prejudice their Comfort and Hope Faith contenteth it self with an intellectual Sight and Certainty This is a trial of Christians when they can believe in Christ and rejoice in Christ as if they did see him with their bodily Eyes and hear him with their bodily Ears Ibi figunt desiderium quo nequeunt inferre conspectum saith Leo They fasten their Hearts upon him tho they cannot fasten their Eyes Faith is sight enough Thus would Christ try the World but yet as I said in a way suitable to his glorious Estate If he should still have continued his Body among us in that state of weakness wherein he conversed in the World his holy Body would still be subject to abuse and the injuries and scorn of wicked Men which would not agree with his Glorification and therefore after his Resurrection he only shewed his Body to some few chosen Witnesses and so departed into Heaven that it might be no more seen till he cometh to the last Judgment with Glory and Power So Christ himself saith Mat. 23.39 Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the Name of the Lord that is till ye be compelled to say so tho now ye are angry at the Children that welcomed me in this manner Mat. 26.64 Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Never till then after I am taken down from the Cross and buried 2. That way might be made for his Spiritual Presence Some Presence of Christ there must be for our Comfort and Safety I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but will come unto you John 14.18 That Christ is still spiritually present with the Church is clear by those Promises to the Apostles and to Believers To the Apostles and their Successors Matth. 28.20 I am with you always
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
our Fellowship is with the Father and with his Son Jesus Christ. 2. John v. 9. He that abideth in the Doctrine of Christ he hath both the Father and the Son God will make good his Gift and Christ his Trust. God bestowed us upon his Son to oblige Christ to the greater respect and Christ hath bought us of his Father that the Gift might be sure and certain The Son loveth us because the Father required it the Father loveth us because the Son merited it If Christ be faithful to his Father or the Father be loving and respectful to Christ we cannot miscarry We have an Interest in the Father who is the Fountain of Mercy in the Son who is the Golden Pipe and Conveyance God made the Elect to be Members of Christ's Body that he might redeem them and Christ made them Children of God's Family that he might love them and bless them Electing Love and Christ's Purchase are the two Fountains of Salvation God who is the supreme Judg offended Party first Cause and Fountain of Blessing he requireth the Son to die for us and Christ hath undertaken it and made good his Word 2. God hath put the Business of our Salvation into safe hands He would not be defeated of his Purpose therefore he hath given the Elect to Christ that they may be quickned by virtue of that Power and Life which was given to him He would deal with us upon sure Terms and therefore took Order sufficient to attain his End he would not trust us with any but his own Eternal Son There is a Charge laid on Christ who is a good Depository of such care and faithfulness that he will not neglect his Father's Pledg of such strength and ability that nothing can wrest us out of his hands for he that doth it had need of a stronger Arm than Christ's John 10.28 29. Of such Love that no Work can be more pleasing to him he loveth us far better than we do our selves or else he would never have come from Heaven for our sakes Of such Watchfulness and Care that his Eyes do always run to and fro throughout the Earth Providence is full of eyes as well as strong of hand As the High-Priest bore the Names of the Tribes upon his Breast and Shoulder so doth Christ the Memorial of every Saint he knoweth their Names and their Necessities tho many Thousands in the World yet every single Believer falleth under the care of Christ as if none besides him he knoweth them by Head and Poll their Wants Necessities They are written in the Lamb's Book of Life Rev. 13.8 Christ keeps a Register of them There is not only God's Book of Remembrance but the Lamb's Book of Life He knoweth every distinct Sheep by Name and constantly giveth an Account of them to God I am glorified in them It is grievous to our Advocate when he is forced to be an Accuser He taketh a distinct and explicite Notice of them Isa. 40.27 Why sayest thou O Jacob and speakest O Israel My Way is hid from the Lord and my Judgment is passed over from my God Psal. 34.6 This poor Man cried and the Lord heard him and delivered him out of all his Troubles If it were not for this our Keeper we should surely perish but Christ is our Keeper who is faithful loving able watchful Qui potest vult facit Christ's own Charge cannot miscarry If the Elect should not be saved Christ would neither do his Work nor receive his Wages Vse To press us to come under these sweet Hopes There is nothing wanting but the clearing up of our Interest that you may be of the number of those that are given to Christ. You will know it by God's Act towards you and by your Act towards God 1. By God's Act towards you If we be given to Christ Christ is given to us We are given to Christ before all time and in time Christ is given to us by converting Grace he and we are brought together God makes an Offer in the Gospel Are we willing to receive him for Lord and Saviour Then you put it out of question Are you moved by the Spirit to receive him upon God's Offer Conversion it is as it were an actual Election By original Election the Heirs of Salvation are distinguished from others in God's purpose so by Conversion or actual Election they are visibly distinguished What Excitements of Grace can you speak of that urge you to come to Christ All that are given to him come to him 2. By your Act towards Christ. All the Father's Acts are ratified in time by Believers He ordaineth we consent he chuseth Christ for Lord and King and they shall appoint themselves one Head So God's giving of Souls to Christ is ratified by the Believers Act. As there is a double giving on his part by way of Charge and by way of Reward so there is a double Act on our part committing and consecrating our selves to Christ. 1. Committing our selves to Christ. Can we wholly and absolutely resign up our Souls into his hands The Father is wiser than we he knew well enough what he did when he commended us to his Son Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which I have committed unto him against that day This is not an easy matter it argueth a sense of Danger a sollicitous Care about the Soul and an advised Confidence What care hast thou ever taken to lay thy Soul safe What confidence hast thou of Christ's Ability Didst thou think thou couldst be safe without him Thou wouldst be an unfaithful Guardian Knowingly canst thou venture Eternity on thy present State 2. Consecrating our selves to him Rom. 12.1 I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Then walk as his it is dangerous to alienate Things once consecrated 1 Cor. 3.23 Ye are Christ's Whatever you have you must give up to him for his Glory You have nothing at your own dispose neither Tongue nor Heart nor Estate as long as a Man reserves to himself an Interest he will miscarry Nabal called what he had My Bread and my Water and my Flesh 1 Sam. 25.11 Did you ever make a serious Resignation of your selves to God Psal. 119.94 I am thine save me for I have sought they Precepts SERMON XIX 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 Fifthly THE Last Circumstance That they may be one as we are is the Aim of Christ's Request which is Unity and Consent among the Apostles It is illustrated by the
corrupt according to the deceitful Lusts And that ye put on the New Man which after God is created in Righteousness and true Holiness It is indeed a Question Where the Trial of a Christian lieth â—ost sensibly in Mortification or Vivification in an hatred of Sin or in the practice of Duty It may be alledged that our Nature doth more easily close with Precepts than Prohibitions We are many times content to do much if the Law require this or that we yield and consent to it but to be limited and debarred of our Delights this is most distasteful Men that love Sin cannot endure Restraints O that there were no Bonds And therefore to meet with Man's Corruption the Decalogue consists more of Prohibitions than Precepts the fourth and fifth Commandment are only positive But then on the other side it may be alledged that many that live a civil Life and do no Man wrong have no care of Communion with God and that Sins trouble the Conscience more than Want of Grace Natural Conscience doth not use to smite for spiritual Defects Sins work an actual Distemper and Disturbance to Reason It is the new Nature that maketh Conscience of Duties and of obeying God's Precepts therefore the New Nature is here most tried but yet both must be regarded 2. Both are alike disserviceable to the Work of Grace It is another Question Whether we are more hardened by Sins of Omission or by Sins of Commission For Sins of Commission it may be alledged that they stun the Conscience like a great Blow on the Head and cast Grace into a Swoon David's Adultery put all out of order 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the Child which is born of thee shall surely die He lay in a spiritual Swoon till the Child was born But then on the other side Neglect of Duty depriveth us of the Influences of Grace and hardens us insensibly An Instrument tho never so well in Tune yet if you let it alone it will be soon be out of order worse than if a String were broken After some great and sudden Fall into Sin theâ—â— may be a Recovery as in David's Case but it is hard to recover out of long Neglects Therefore Sins of Omission are more dangerous than Sins of Commission And if your Communion with God be not constant the Heart contracts Rust. A Key that is seldom turned is rusted in the Lock by neglect and omission of God and Duties the Heart is wonderfully hardened and estranged from God Gifts and Graces languish and perish in Idleness 2 John v. â— Look to your selves that we lose not those things which we have wrought Standing Pools are apt to putrify and Sins increase as well as Unfitness for Duties the Motions of the Spirit are quenched 3. Both are odious to God It is a Question Whether God hateth most the careless sluggish Person or the outwardly vicious A barren Tree cumbreth the Ground and is rooted out as well as the Bramble It is not enough that a Servant do his Master no hurt but he must do his Work An Husbandman is not contented that his Land does not bear him Briars and Thorns but it must yield him good Grain It is not enough to say I am no Swearer no Drunkard What Communion have you with God What motions and feelings of the Power of Holiness Want of Grace depriveth a Man of Happiness As you would not be damned in Hell so you should get Evidences for Heaven Negative Righteousness in abstinence from Sin the Brutes and inanimate Creatures have it is improper and lame Omission of good Duties is a more general Means of Destruction than Commission of Evil But then Commission of Evil is ever accompanied with Omission of Good but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more but he that omitteth Good disadvantageth himself more Sin is more odious than Want of Grace in it self yet Want of Grace considering our Advantages may provoke God as much as Commission of Sin II. To whom he prays Holy Father sanctify them Observe It is God must sanctify us We cannot ouâ— selves and Means will not without God 1. We cannot our selves We could defile our selves but we cannot cleanse our selves as little Children defile themselves but the Nurse must make them clean A Sheep can wander of it self but it is brought home upon the Shepherd's Shoulders Domine errare per me potui redire non potui God that gave us his Image at first must again stamp it on the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman Eph. 2.10 We are his Workmanship created in Christ Jesus unto good Works that we might walk therein Levit. 21.8 I the Lord that sanctify thee am holy It is God's Prerogative 2. The Means cannot without God It is by the Truth but God is the principal Cause Sanctification is ascribed to many Causes To God the Father as he decreeth it Jude 1. To them that are sanctified by God the Father To the Son as he merited it Eph. 5.25 26. He gave himself for the Church that he might sanctify and cleanse it To the Holy-Ghost as he effects it 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit To Faith as it receiveth the Grace of God Acts 15.9 Purifying their Hearts by Faith To the Word as the Instrument of begetting it John 15.3 Now ye are clean through the Word which I have spoken unto you It is the external Means But all Efficacy is of God and Grace is his Creature else what should be the reason why the same Word preached by the same Minister worketh on some and hardneth others at least it amendeth them not Lydia alone is converted because the Lord opened her Heart Acts 16.14 Man's Will doth not put the difference but God's Grace Vse It presseth us 1. To wait and look for it from God A Plant thriveth better by the Dew of Heaven than when watered by the Hand We may say as Peter Acts 3.12 Why look ye so earnestly on us as tho by our own Power and Holiness we had made this Man to walk Am I in the place of God saith Jacob to Rachel Gen. 30.2 When you look only to the Teacher's Gifts you lose the Divine Operation it may fill your Heads with Fancies and Notions but not your Hearts with Grace 2. To praise the Lord when it is accomplished 1. Cor. 3.5 What is Paul Or what is Apollo but Ministers by whom ye have believed As if Children should thank the Servants for what they have Grace maketh us more in debt you have received it from him not from your selves Not I but the Grace of God in me Thy Pound hath gained ten Pounds If you have any Holiness any
all to elude the present Conviction long it is e're the proud Heart of Man is gained to take Christ upon God's Terms Convinced Men are brought in saying What shall I do Acts 9.6 Then let God write down what Articles he pleaseth they are willing to subscribe and yield to any Terms as softned Pewter let it be never so bowed and battered is receptive of any Shape and Form This is the Implicite Act or that which is required in Believing that a Man should be a lost undone Creature in himself ready to do what God will have him 2. The Explicite Acts when a Soul thus humbled casts it self upon Christ for Grace Mercy and Salvation This may be explained with respect to the two great Ordinances i. e. the Word and Prayer which are as it were a Spiritual Dialogue between God and the Soul In the Word God speaketh to us in Prayer we speak to God God offereth Christ to us in the Word and we present him to God in Prayer So that the Acts of Faith are to accept of Christ as offered and then to make use of him in our Communion with God and by this shall you know whether you do believe in him 1. Accepting Christ in the Word Faith is expressed by receiving him John 1.12 To as many as received him to them gave he Power to become the Sons of God even to them that believe in his Name Receiving is a relative word and presupposeth God's Offer Art thou willing to take Christ upon these terms Yes saith the Soul with all my Heart I accept him as a Sanctifier as a Saviour and I can venture all in his hands Then you answer God's Question How often doth God lay forth the Excellencies of Christ and none regard him but a poor hunger-bitten Conscience prizeth him receiveth him with all his heart and entertaineth him in the Soul with all Respect and Reverence This is to take Christ to accept him as Lord and Saviour upon God's Offer As when Isaac was offered to Rebekah Laban and Bethuel answered saying The thing proceedeth from the Lord we cannot speak unto thee good or bad Gen. 24.50 they consented to take him because they saw God in it So they see God tendering Christ in the Word and they are willing to take him upon his own Conditions 2. By making use of him in Prayer The great Use of Christ is that we may come to God by him Heb. 7.25 Wherefore he is able to save unto the uttermost all that come unto God by him We must make our Approaches to God for Supplies of Grace in the confidence of his Merit It is a great Fault in Christians that they do so little think of this Act of Faith We are busy about applying Christ to our selves The great use of Christ is in dealing with God Heb. 10.19 Having therefore boldness Brethren to enter into the Holiest by the Blood of Jesus Every Prayer that you make with any Confidence and Liberty of Spirit it cost Christ his Heart's Blood He knew that Guilt is shy of God's Presence as the Malefactor trembleth to come before the Judg Ephes. 3.12 In whom we have boldness and access with Confidence through the Faith of him Surely the Apostle speaketh de jure not what is de facto We have low and dark Thoughts as if we had no such Liberty purchased for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may be free with God It is the Fruit of Christ's Purchase Christ's Name signifieth much in Heaven Vse Can you thus believe in Christ take him out of God's Hand No I cannot apply Christ. I Answer Yet disclaim when you cannot apply Phil. 3.9 And be found in him not having my own Righteousness which is after the Law but that which is through the Faith of Christ the Righteousness which is of God through Faith And apply your selves to Christ when you cannot apply Christ to you that is cast your selves upon Christ. You have warrant enough from the Word There is an Adventure of Faith when there is no Perswasion of Interest 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day The Venture is grounded on God's free offer of him to all Sorts When we rest on him because we know he is ours that is another thing there is Trust that is a Fruit of Propriety 1 John 5.13 These things have I written unto you that believe on the Name of the Son of God that ye may know that ye have eternal Life and that ye may believe on the Name of the Son of God But the Adventure is grounded on the Offer as a Child holds fast his Father in the Dark Mariners cast Anchor at Midnight And ripen Faith more all Faith draweth to particular Application The lowest Degree is a desire to lay hold on Christ as our Saviour this is the tendency and aim of the least Faith though we do not leap into full assurance at first As a Man that climbeth up to the top of the Tree first he catcheth hold of the lowest Boughs and so by little and little he windeth himself into the Tree till he cometh to the top Secondly The next thing is the Warrant or Instrument through their Word It is not meant only of those that heard the Apostles in Person by their Word is meant the Scripture which was not only preached by them at first but written by them as Paul saith Rom. 2.16 In the day when God shall judg the Secrets of Men by Jesus Christ according to my Gospel that is which I have published and delivered to the Church in writing John 15.16 Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth Fruit and that your Fruit should remain By their Fruit is meant the publick Treasure of the Church the Scriptures and that remaineth in all Ages until Christ come As the Jews were Children of the Prophets that never heard them Acts 3.25 So were we converted by their Word Now I shall handle the Necessity Use and Power of the Word to work Faith 1. The Necessity of the Word preached it is the ordinary Means It is a nice Dispute whether God can work without it God can enlighten the World without the Sun It is clear ordinarily he doth not work without the Word we are bound tho the Spirit is free How shall they believe on him of whom they have not heard and how shall they hear without a Preacher Rom. 10.14 It is the means to convey Faith into the Hearts of the Elect it is as necessary to Faith as Faith to Prayer and Prayer to Salvation It is a Means under a Promise You see how necessary it is they that voluntarily neglect the Means put a Scorn upon God's Institution Men will say I can read at Home Are you wiser than he Men think that of all other things Preaching might best
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. Nevertheless among the chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
Men of old did suit their Prayers to their foregoing Sermons so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles What did he promise to them John 16.8 9 10 11. If I depart I will send the Comforter unto you and when he is come he will reprove the World of Sin of Righteousness and of Judgment Of Sin because they believe not on me Of Righteousness because I go to my Father and ye see me no more Of Judgment because the Prince of this World is judged This is a difficult Place the meaning is this In the Context you will find the Apostles were troubled about Christ's Departure and their going out into the World to preach the Gospel for they apprehended their Service difficult their Master for whom they stood despised and looked upon as a Seducer and Mock-King among the Jews their Message very unpleasant as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud malitious ambitious World they that were to preach a Doctrine contrary to the Lusts and Interests of Men and go forth in the Name of a Master that was despised and hanged on a Tree what shall they do Be not troubled saith our Saviour He lays in many Comforts and among them that the World shall be convinced The Spirit shall convince the World of Sin c. Observe 1. The Act He shall convince 2. The Object the World 3. The Particulars what he shall convince them of of Sin of Righteousness and of Judgment 4. The Means by the Spirit 5. The Effects of this and how this was accomplished and what a mighty Confirmation this was of the Apostle's Testimony 1. Consider the Act He shall reprove or convince not convert but convince whereby is meant not only his offering or affording sufficient Means which might convince Men but his actual convincing them thereby even the reprobate World shall be so convinced as they were put to silence that they shall not easily be able to gain-say the Truth nay some of them shall obtain the Profession of it And yet the Holy Ghost goeth no further with them than fully to convince them the Work stoppeth there they are not effectually converted to God As many carnal Men that remain in an unregenerate Condition to the last may have many temporal Gifts bestowed on them whereby they may be made useful to the real and true Believers and have strange Changes and Flashes of Conscience for a while yet it went no further therefore the Apostle saith Heb. 6.4 5. They were enlightned and had tasted of the Heavenly Gift and were made Partakers of the Holy Ghost And have tasted the good Word of God and the Powers of the World to come 2. The Object of this Work of the Spirit Whom shall he convince the World It is notable the Church is not spoken of but the World Now the World is either the unregenerate and unconverted World or else the reprobate and lost World who finally persist in their Unbelief or want of saving Faith this mad raging World shall be convinced and so their opposition taken off or their Edg blunted and they made more easy and kind to his People though they are but convinced and continue still in a state of Nature Nay some of them shall join with them and be made greatly useful to them therefore they need not fear though all the Power and Learning in the World were against them at that time 3. The Particulars whereof they are convinced Of Sin of Righteousness and of Judgment Grotius and other Interpreters observe there were three sorts of Causes of Actions among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning criminal Matters or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defending the Just and Upright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in urging the Law of Retaliation for Damage done Sometimes there was a Suit commenced to know whether a Man were a criminal or no at other times if any Man had been wronged there was a Suit commenced concerning Righteousness and Innocency and the Man was acquitted in Court Sometimes there was an Action concerning Judgment and that was concerning Retaliation giving Eye for Eye Tooth for Tooth recompencing the Party wronged concerning Damage done So here the Holy Ghost at his coming should be the Advocate of Christ against the World who had rejected and crucified him One Action that he should put in against the World was concerning Sin whether Christ or the Despisers of his Grace were guilty of a Crime it would appear in the Issue that not to believe in him was a Sin as well as to transgress the moral or natural Law The second Action was concerning Righteousness to vindicate his Innocency though he suffered among them as a Malefactor in that he was owned by God and taken up into Heaven as a clear Testimony of his Innocency The third Action was that of Judgment or punishing injurious Persons by way of Retaliation that those which struck out another's Eye or Tooth were to lose their own or he that had wronged another Man in his Substance should lose as much of his own This Action he had against Satan who with his Instruments had put Christ to Death now the Prince of this World shall be judged Retaliation shall be done upon him his Kingdom destroyed his Idols and Oracles battered down and put to silence and under Disgrace And thus the Spirit should come to convince the World that it was a Sin not to believe in Christ who was a righteous and innocent Person and the Devil which did the wrong should have Right done upon him that he should be destroyed and his Kingdom demolished All these we have Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree Him hath God exalted with his right Hand to be a Prince and a Saviour to give Repentance to Israel and Forgiveness of Sins The first Question was concerning Sin Whether Christ died as a Malefactor or whether he was a true Prophet And whether it was not a Sin in the Jews not to receive him that was the Point in Controversy between the Apostles in preaching the Gospel and the World that denied this The next Question was concerning Righteousness Whether Christ was a Righteous Person Now Christ being exalted at God's right Hand was thereby owned to be a Righteous Person that though he was hanged on the Tree yet he was justified and exalted at the right Hand of God The other Controversie was concerning Judgment Whether Christ were a base Person or one exalted to be Prince and Saviour exalted above Satan and all Things that are called God in the World Now the Spirit shall convince the World that the Prince of this World is condemned and that Christ is the Prince and Saviour and he must be owned and exalted and his Kingdom set up every where Thus when poor Men were to
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
they are suddenly blasted but God's Eternal Purpose that shall stand We are mutable and frequently change out of the levity of our Nature or the ignorance of Futurity therefore upon new Events we easily change our Minds but God that seeth all things at once cannot be deceived the first Reasons of God's Love to Man are without Man and so Eternal Among the Persons of the Godhead the Son loveth because the Father required it the Father because the Son merited it and the Holy Ghost because of the Purpose of the Father and the Purchase of the Son abideth in our Hearts to preserve us unto God's Use and to keep afoot his Interest in us Thirdly There are the like Fruits and Effects of it I shall instance in some which are like his Love to Christ. 1. Communication of Secrets All Things are in common amongst those that love one another Said Dalilah to Sampson Judges 16.15 How canst thou say I love thee when thy Heart is not with me Thou hast mocked me these three times and hast not told me wherein thy great strength lieth Now Jesus Christ knoweth all the Secrets of God John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Christ lying in the Father's Bosom knoweth his Nature and his Will So it is with the Saints John 14.21 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 As God manifested himself to Christ so Christ will to us Christ hath treated us as Friends John 15.15 Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things that I have heard of my Father I have made known unto you The knowledg of God's Ways is a special Fruit of his Love 2. Spiritual Gifts God's Love to Christ was a bounteous Love John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his Hands God's Love was shewed to Christ in qualifying the Humane Nature with such excellent Gifts of Grace As to us God's Love is not barren as a Fruit of God's Love Christ received all things needful for us You will perhaps say as they replied to God when he said I have loved you Wherein hast thou loved us Mal. 1.2 because he hath not made you Great Rich and Honourable If he hath given us such a proof of his Love as he gave to Christ namely such a measure of his Spirit as is fit for us we have no reason to murmur and complain The Spirit of Illumination is better than all the Glory of the World Prov. 3.32 The Froward is an Abomination to the Lord but his Secret is with the Righteous The Spirit of Regeneration to convert the Heart to God and Heaven 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God that we might know the things that are freely given us of God The Spirit of Consolation to evidence God's Love to us and our right to Glory 2 Cor. 1.22 Who hath sealed us and given the earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit As the End of his Love to Christ's Humane Nature was to bring it to Heaven so the End of God's Love to us is to sanctify us and so to make way for Glory 3. Sustentation and gracious Protection during our Work and Service This was his Love to Christ Isa. 42.1 Behold my Servant whom I uphold I am not alone my Father is with me John 8.16 His Enemies could not touch him till his time came John 11.9 Are there not twelve hours in the day If any Man walk in the day he stumbleth not because he seeth the light of this World As long as the time of exercising his Function here lasted there was such a Providence about him as did secure him from all danger and till that time was past and the Providence withdrawn he was safe and when that time was out and he seemed to be delivered to the Will of his Enemies all the Creatures were in a rout the Sun was struck blind with astonishment the Earth staggered and reeled So God will carry us through our Work and keep us blameless to his Heavenly Kingdom but if we are cut off by the violence of Men all the Affairs of Mankind are put in confusion and carried headlong besides the confederacies of Nature disturbed and divers Judgments as in Egypt and the Land of the Philistines ensue Odium in Religionis Professores the World shall know how dear and precious they are to God 4. Acceptance of what we do God accepted all that Christ did it was very pleasing to God Ephes. 5.2 Walk in Love as Christ also hath loved us and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour In every solemn Sacrifice for the Congregation the Blood of it was brought unto the Mercy-Seat with a perfume but Christ's Sacrifice received value from his Person he being one so dear to God so excellent in himself This kind of Love God sheweth to us the Persons of the Upright are God's delight and then their Prayers Cant. 5.1 I am come into my Garden my Sister my Spouse I have gathered my Myrrh with my Spice I have eaten my Hony-comb with my Hony Tho our Services are mingled with Weaknesses and Imperfection they shall be accepted But the Sacrifice of the Wicked is an Abomination to the Lord much more when he bringeth it with an evil Mind Prov. 15.8 5. Reward Christ was gloriously exalted after his Sufferings he entred into Glory and was conducted to Heaven by Angels and welcomed by the Father who as it were took him by the Hand Psal. 2.7 8. Thou art my Son this day have I begotten thee Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So if we do what he did we shall fare as he fared John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be If any Man serve me him will my Father honour When we die we shall be conveyed to Heaven by Angels Luke 16.22 The Beggar died and was carried by Angels into Abraham 's Bosom our Souls first then our Bodies Phil. 3.21 Who shall change our vile Bodies that they may be like unto his glorious Body according to the working whereby he is able even to subdue all things to himself And at last we shall have a solemn Welcome into Heaven Mat. 25.21 Well done good and faithful Servant thou hast been faithful over a
more endearing Title the Spirit of God here will use it Father if I can do any thing or have any room in thy Heart or Affection Father I will c. When we would prevail Christ biddeth us urge our Interest When we pray say Our Father Luke 11.2 so doth he When we mediate for others we are wont to mention our Relation as a Circumstance of Endearment◠So doth Christ expresly mention his Relation when his Requests are of great Concernment Secondly The next Circumstance is the Manner of asking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will a word of Authority becoming him that was God and Man in one Person who knew the Father's Will who had made a through Purchase and so might challenge it of right So some observe he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But possibly it may bear a softer sense in this place and thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere Mark 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master we will that thou shouldest do to us whatever we desire thee if that look like an Expostulation or a Capitulation rather than a Request see Mark 6.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38 Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we would see a sign from thee Briefly then it doth not express his Authority so much as the full bent of Heart only because he useth the word Will and because at least the manner of expression carrieth the force of a Promise which if it be backed with his Prayers cannot fall to the ground We may thence Observe The Certainty of our glorious Hopes If I will be not a word of Authority it looketh like a Testamentary Disposition Christ was about to die and now he saith I will When Christ made his Will Heaven is one of the Legacies which he bequeatheth to us This was his last Will and Testament Father I will You have the very words and form of a Testament Luke 22.29 I appoint unto you a Kingdom as my Father hath appointed unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word we have for a Testament Heaven is ours a Legacy left us by Christ. But what Power had Christ to dispose of it Let me clear that by the way since he saith Mat. 20.23 To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Christ's Power of disposing is not denied but he sheweth only to whom it is given not for by-Respects but according to God's Eternal Will and Purpose In the Original the words run otherwise than they do in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Ellipsis which some have fancied and it should be rendred thus It is not mine to give save to those for whom it is prepared of my Father He doth not deny degrees of Glory he doth not deny his own Power to distribute them but only asserts that he must dispose according to his Father's Will not for outward and temporal Respects of Kindred and Acquaintance but as God hath given to every Man his Measure Certainly Christ's Will standeth good to all Intents and Purposes for as God he hath an Original Authority and as Mediator he doth nothing contrary to his Father's Will he is tender of that as you see in the place alleged so that the Objection confirmeth the Point Vse 1. It is comfort to us when we come to die thou hast Christ's Will to shew for Heaven When God's Justice puts the Bond in Suit against us then let Faith put Christ's Testament in Suit There is an old Sentence against us In the Day thou eatest thereof thou shalt die Gen. 2.17 Confront it with Christ's Prayer In Life we should provide for Death and a comfortable departure out of the World Hear for the time to come it is good to have our Comforts ready Can a dying Man have a sweeter Meditation than Christ's Words Father I will that those whom thou hast given me may be with me where I am We know not how soon we may go down to the Chambers of Death and become a Feast for the Worms When we come to make our own Will we should think of Christ's Father I will c. Vse 2. It is an Engagement to Holiness That is a part of Christ's Will 1 Thess. 4.3 For this is the Will of God even your Sanctification How can I plead his Will in one thing and not in another Hereditates habent sua onera Legacies have their Burdens annexed Christ will have an Action against us if we do not fulfil his whole Will As a Man that sueth for what is left him by Will must take care that his claim be not invalidated Did Christ ever say I will that all that live as they list should at length come to Heaven for all that No But I will that all those whom thou hast given me c. And therefore Thirdly The next Circumstance is the Parties for whom he prayeth It is as ne-necessary to know for whom Christ prayed as for what it is not enough to hear of a Privilege but we must consider which way our Claim and Interest doth arise For those which thou hast given me that is for all the Elect who are intended in this Expression Observe That there is a certain number given to Christ which cannot finally miscarry but shall come to Glory But of that in former Verses 1. Who are given hath been already discussed The Elect are given those that come to him from the Father John 6.37 All that the Father giveth me shall come to me They are given before all Time and therefore in Time they come and actually accept of Grace And as they come to him so they keep there for of those he can lose nothing Vers. 39. And this is the Father's Will that hath sent me that of all which he hath given me I should lose nothing 2. But how are they given By way of Reward and by way of Charge the one as his Work the other as his Wages 1. By way of Reward John 17.6 Thine they were and thou gavest them me They were given to be Members of his Body Subjects of his Kingdom Children of his Family Christ hath a special and peculiar Interest in them This was the Bargain which he made with God that he should be Head of the renewed State This was all the Honour and Benefit accruing to Christ by the Covenant of Redemption Isa. 53.10.11 He shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands He shall see of the travel of his Soul and shall be satisfied Christ was pleased with the Bargain Nothing could be added to the greatness of his Person who was the Eternal Son of God equal with the Father in Glory and Honour yet he was pleased to account it
be in them and I in them AND I in them This is the next Aim of Christ the Mystical Union This is fitly coupled with the former Privilege God's Love is the Fountain of all Mercy and Mystical Union is the Means of Conveyance The Father's Love and the Son's Inhabitation are elsewhere conjoined John 14.23 My Father will love him and we will come unto him and make our abode with him God's Love cannot be in us unless Christ be in us nor Christ be in us without the Father's Love God loveth the Elect freely in Jesus Christ and therefore giveth us his Spirit to work Faith in our Hearts that Christ may dwell there and be one with us and we with him Love is the rise of all And again without the perpetual Residence of Christ in the Heart we cannot have a sense of God's Love Again from this Conjunction we may learn the Presence of the whole Trinity in the Heart of a Believer as in a consecrated Temple The Love of the Father it is in us by the Holy Ghost given to us Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us Now we have not only the Holy Ghost to assure us of the Love of God but we have Christ as the Head and Fountain of Vital Influence Once more I in them Christ doth not only communicate Gifts of Grace to us but Himself Observe That the Gospel is made known to us to this intent that Christ may be in us Or This is one great Privilege of the Gospel that Christ may be in us by a perpetual Residence as a Principle and Fountain of the Spiritual Life I. What is meant by Christ's being in us How can one Man be in another I shall Answer First Negatively How it is not to be understood that we may remove all false gross and unworthy Thoughts 1. It is not Contiguity that we speak of but Union Two pieces of Wood lying together are not united Christ is in Heaven we on Earth there is no Contiguity and if there were it would not cause an Union There is indeed an Union of Contact as when two Hands are joined together which may resemble this Union for there is a mutual or reciprocal Apprehension Christ apprehendeth us and we him Phil. 3.12 If that I may apprehend that for which also I am apprehended of Christ Jesus He taketh hold of us by his Spirit and we take hold of him by Faith But of this by and by 2. It is not a Congregation as things may be gathered together as Stones in an heap they are united or gathered into one Heap but they do not act one upon another And therefore the Holy Ghost doth not resemble our Union with Christ by Stones in an Heap but by Stones in a Building that afford mutual strength and support to one another and Christ to the Foundation and Corner Stone which beareth up all the rest 1 Pet. 2.5 Ye also as lively Stones are built up a Spiritual House And Ephes. 2.20 21 22. And are built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner Stone in whom all the Building fitly framed together groweth unto an Holy Temple in the Lord In whom you also are builded together for an Habitation of God through the Spirit Only here is the difference that is but an Union of Art not of Nature and tho Stones orderly placed do give Strength and Beauty one to another yet they do not communicate Life and Influence therefore the Holy Ghost saith Ye are as living Stones 3. It is not Representation only as all Persons are in their common Person and Representation This is a part of the Privilege we are in Christ as our Surety and Common Person He impersonated and represented us upon the Cross and doth now in Heaven where he appeareth for us as our Agent and Leiger with God Thus what is done to him is done to us This is the Judicial Union but this is not all for thus we may be said to be in Christ but he cannot be said to be in us I in them There is Influence as well as Representation 4. It is not an Objective Union aut Vnio Occupationis as the Object is in the Faculty the Star in the Eye that seeth it tho at thousands of Miles distance and what I think of is in my Mind and what I desire is in my Heart as a Scholar's Mind is in his Books when the mind is occupied and taken up with any thing it is in it So when I fear God my Mind is with him when I love God my Heart is with him But this is not all partly because such an Objective Union there is between Christ and Hypocrites they may think of him and know him But this Union is rather Subjective it maketh us to live in Christ and Christ liveth in us Partly because then we should be no longer united to Christ than we do actually think of him whereas Christ's being in us implieth a perpetual Residence Ephes. 3.17 That Christ may dwell in your Hearts by Faith Dwelling doth not note a transient Thought a short Visit but a constant Stay and Abode John 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will come unto him and we will make our abode with him There Christ fixeth his Seat and Residence 5. It is not meerly a Relation between us and Christ. He is not only ours and we are his but he is in us and we in him The resemblance of Head and Members doth not relate to a Political Body but to a Natural Body I am sure the Case is clear in Root and Branches John 15.1 2 3. And Relations do not need such Bands and Ties as constitute this Union There is the Spirit and Faith and then secondarily other Graces 6. It is not only a Consent or Agreement Christ agreeth to love us and we to love him My Love in them and I in them they are propounded as distinct Confederation maketh way for Union 7. It is not an Union of Dependance meerly such as is between the Cause and the Effect The Effect dependeth on the Cause and is in the Cause and the Cause is in the Effect This is general to all Creatures for it is said Acts 17.28 In him we live and move and have our Being Such an Union there is between God and all Creatures and not meerly a Dependance in regard of special and gracious Influences That doth much open the Privilege but that is not all for then our Union would be immediatly with God the Father and the Spirit on whom we depend And so an Union there is between God and the Holy Angels And Christ is in an especial manner the Head of the Church it is a Notion consecrated for our conjunction with him 8. It is not meerly a Communion in the same Nature So he is Immanuel God with us But he saith I in them He
and all that is his if she will accept him for an Husband So Jesus Christ the Son of God the Heir of all Things sendeth Messengers to treat and deal with us about a Spiritual Marriage to tell us how he loved us gave his Life for us established an Everlasting Righteousness whereby we may be accepted with God and that he is ready to bestow it upon us if we will receive and honour and obey him as Lord and Husband which if we do then we are interested in this great Privilege Yea Lord I give up my self Body and Soul to thee and I take thee for Lord and Husband For these are the Terms Hos. 3.3 Thou shalt not be for another Man so will I also be for thee You will think this is easy because you do not understand what it is to receive Christ. Alas Christ stretcheth forth his Hands to many that never take him by the Hand again Isa. 65.2 I have spread out my Hands all the day to a rebellious People which walketh in a way that is not good after their own Thoughts He inviteth clucketh spreads his Wings but to no purpose till he puts his Fingers upon the Handles of the Lock Cant. 5.4 My Beloved put in his Hand by the hole of the Door and my Bowels were moved for him Herein he differeth from ordinary Suitors that he doth not only woo and invite but draw by the secret and prevailing Power of his Spirit he must inlarge the Heart and open the Hand or else we shall not receive him Why what is there in this Receiving a Renouncing of all others Thou shalt not be for another Christ findeth us intangled with a former Love of the World addicted to Carnal Pleasures in Covenant with Death and Hell this must be renounced for God is jealous and cannot endure a Rival it is Spiritual Adultery to have any thought of other Lovers As when the Ark was brought into the House Dagon was thrown to the Ground Christ will be entertained alone you must not only renounce your former Loves but hate them In ordinary Marriages if a Woman loved one and afterwards marry another Man it is enough that she withdraw her former Love tho she be not an Enemy to him whom before she loved In some Covenants if you come off from such a side it is enough But here is a League Offensive and Defensive when we receive Christ as our Captain his Enemies must be our Enemies if as dear as a right Hand or a right Eye it must be cut off and plucked out And again Christ himself is to be received not his Gifts and Benefits you must not come to him as to a Physician to give ease to the Conscience but as an Husband not marry the Estate but the Man otherwise you do not take what God offereth He hath given us his Son and all things with him Rom. 8.32 He that spared not his own Son but gave him up to the Death for us all How will he not with him also freely give us all things The Father doth not offer the Portion meerly but his Daughter and the Portion with his Daughter as you cannot have Life without the Son so you cannot have the Son without Life and you must receive him gladly Marriage importeth not a forced but a free Consent you do not receive Christ as a Land receiveth a Conqueror for Prince and King against their Will but as a Woman her Husband as being convinced her state will be much bettered by him So doth the Soul receive Christ as knowing in whom we believe and what we enjoy by him Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Neither Angels in Heaven nor any Creatures upon Earth are so lovely and fit for the Soul's Love and Trust. You cannot live without him If a Woman can live without an Husband she doth well if she marrieth not saith the Apostle 1 Cor. 7.8 but you cannot you are undone for ever if you have him not And you must receive him sincerely to obey him and serve him as Lord and Husband and not be ashamed to own him Act 2.41 Then they that gladly received his Word were baptized and the same day there were added unto them about three thousand Souls When Articles are agreed and sealed and the Marriage compleated a Woman is content to go into her Husband's House and leave her Kindred and Fathers House So must you profess Christ openly and then live in constant Communion with him This is to receive Christ and is this easy Can all this be done till God inlarge the Heart O my Lord I am willing to receive thee do thou open and inlarge my Heart so to do Again it is expressed by apprehending Christ. Phil. 3.12 If that I may apprehend that for which also I am apprehended of Christ Jesus by taking hold of him leaning upon him Psal. 22.8 He trusted in the Lord or rolled himself upon the Lord by running for Refuge Heb. 6.18 Who have fled for refuge to lay hold upon the Hope set before them as Joab laid hold on the Horns of the Altar or the Man that casually killed another ran to the City of Refuge by a being found in him as in an Ark when the Flood came upon the World All which Expressions imply a sense of Danger This Effect of Faith is sensible in a time of Trouble Bodily or Spiritual as things are more sensible one time than another Horses draw the Coach but down the Hill apace The Strength of an Anchor is seen in a Storm the Courage of a Souldier in a Fight The Child runneth and claspeth about the Mother when any thing affrighteth it Sometimes it is expressed by coming to Christ and coming to God by him Heb. 7.25 Wherefore he is able to save unto the uttermost all those that come to God by him By chusing Christ as Mediator owning him and consenting to God's Eternal Decrees that he is alone a sufficient Mediator This was represented by laying Hand on the Head of the Sacrifice Lev. 1.4 He that is he that brought the Sacrifice shall put his Hand upon the Head of the Burnt-Offering and it shall be accepted for him to make an Atonement for him q. d. This is me I deserve to die but here is my Sacrifice All Prayers were to be made in or towards the Temple 1 Kings 8. Deut. 12.13 14. Take heed that thou offer not thy Burnt-Offerings in every place that thou seest But in the place which the Lord shall chuse in one of thy Tribes there thou shalt offer thy Burnt-Offerings and there thou shalt do all that I command thee Daniel his Windows being open towards Jerusalem he kneeled upon his Knees three times a day and prayed and gave thanks to God Dan. 6.10 he would not omit that Circumstance In all our Addresses to God we must make use of Christ. Sometimes it is expressed by committing our selves to him
renewed ones This Argument seemeth to be urged 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations but with the precious blood of Christ c. If there be a liberty purchased and bought at so dear a rate and then proclaimed and we will not accept it it is a plain slighting the benefit we have by Christ. 5. The sins of Christians who profess a Communion with his Death are more criminal and scandalous than the sins of Heathens They never heard of the Son of God that came to redeem them from their vain conversations at so high a rate as his own precious Blood They never were called solemnly to vow integrity of life and conversation as a service due to that Redeemer as is done by Christians in Baptism All this we believe and this some have done and yet disobeyed our Masters will Heathens had no expectation of any gracious immortal reward feared no dreadful Doom nor Sentence after death We are hedged in within the compass of our duty both on the right hand the left on the right hand with the hopes of a most blessed everlasting estate on the left with the fears of an endless and never dying death all which are included in our Baptism and so if all be not mockery our old man is crucified with Christ. 6. A Christians living in sin is a greater injury to Christ than the Persecution of the Jews that crucified him because we daily and hourly do that which is more against his holy Will The rule for measuring the greatness of our personal injury and wrong is the opposition which the act includeth to the will and liking of the Party who is displeased and wronged Well then which is most displeasing to Christ his dying for sin or our living in sin Surely his dying for sin as an act of obedience to his Father or love to us was very pleasing to Christ Psal. 40.8 I delight to do thy will O my God yea thy law is within my heart He is more willing to suffer Death for us than to suffer us to live and dye in our sins You will say that is not the case we speak of not the submission of Christ but the Jews act But this will not lessen the Argument if we compare the Jews act with our disobedience that was against his Humane Life this is against his Office Now as Christ preferred his Office above his humane and natural Life so those that neglect his Office or contradict his Office are more offensive to him than those who did wrong to his natural Life Therefore those that profess Christianity and yet live in their sins do more wrong to him than Judas or Annas and Caiaphas or any that had an hand in his Death meerly as such They did wrong to Christ indeed as Cain did to Abel when he took away the life of his innocent Brother and these personal wrongs are more unpleasing to his holy Will as the Son of God than unto the affections of his humane Nature as the Son of David as sins against God more than as injuries against a man But for us who pretend to adore and worship him our crime is the more horrid because we build those things again which he came to destroy and so evacuate the fruit of his Sufferings and make his Office of no effect and thereby take part with the Devil the World and the Flesh against him 2. As it is a great incouragement as Christs Death was the Merit and Price by which Grace sufficient was purchased to mortifie and subdue our Old man The work of Mortification is carried on in the hearts of Gods people by the Spirit and the Spirit is also purchased by the Death of Christ Tit. 3.5 6. According to his mercy he saved us by the washing 〈◊〉 regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Spirit worketh as Christs Spirit that he might be glorified by the full extent of his Merit and in the use of means we may comfortably expect the virtue of Christ crucified We are not obliged only but inabled and are convinced of faulty laziness and despondency if we do not resist sin it is a sign we affect our slavery It is not want of power but of will Vse 1. It informeth us that Christianity is the only true Doctrine that teacheth us the right way of mortifying sin Haman refeained himself Hest. 5.10 Moral instructions cannot reach the root of this woful disease So dark are our minds so bad our hearts so strong our lusts so many are our temptations but the Doctrine Example Merit and Spirit of the Lord Jesus will do the work Vse 2. Direction Let us often and seriously consider the Death of Christ and the great condescension of the Son of God who came and suffered in our Nature an accursed Death to finish transgression and make an end of sin As the Leper was cleansed by the blood of the slain Sparrow dropped into running water Lev. 14.5 6. This signifies the cleansing of us sinners by Christ who as the Bird that was killed was put to death in the flesh but as the living Bird was quickened by the Spirit 1 Pet. 3.18 And 2 Cor. 13.4 He was crucified through weakness yet he liveth by the power of God The dropping the blood of the slain Sparrow into running water representeth Christ who came by water and by blood 1 Joh. 5.6 Blood noteth Christs Satisfaction running Water the Spirit Joh. 4.24 The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.38 He that believeth on me out of his belly shall flow rivers of living water The living Bird was to be dipped in the blood and water and then to be let go in the open field up to Heaven Levit. 14.8 The scaping of the Bird noteth the Resurrection of Christ his flying in the open field with bloody wings in the face of Heaven his Intercession or Representation of his Merit to God and herein is all our confidence Vse 3. Caution Let us not serve sin 1. See you be dispossessed of every evil Habit and Frame Many profess obedience to God but still retain the yoke of sin as Israel delivered out of the house of Bondage returned in their hearts wishing themselves there again Acts 7.39 The league between them and their lusts is not fully dissolved so that though they forsake many sins yet not all their sins they keep some beloved sin Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Herod would not part with his Herodias so they return like the dog to his vomit 2. See you resist actual Temptations God calleth to
wean us from worldly happiness To make us meet to be partakers of the inheritance of the Saints in light Col. 1.12 Vessels of mercy which he had afore prepared unto glory Rom. 9.23 In time you shall be delivered see that you have the beginning and first-fruits and that you daily grow in grace 2. With earnest Longing Rom. 7.23 O wretched man that I am who shall deliver me from this body of death 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. As to Faith 1. Fix it and be at a greater certainty against all doubts and fears not only as to your interest but the truth of the promise of eternal Life These doubts may stand with a sincere Faith but not a confirmed Faith we have much of the Unbeliever in our bosoms venture all your happiness temporal and spiritual upon this security 2. Improve it it is the work of Faith to overcome the World and the Flesh 1 Joh. 5.4 5. This is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God to over-rule our sense and appetite and to teach us to make nothing of all that would disswade us against our heavenly interest Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This is the true Mortification SERMON VIII ROM VI. 9 10. Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him For in that he dyed he dyed unto sin once but in that he liveth he liveth unto God THAT I may the better explain the drift of these words let us take the Apostles Method along with us His intent is to prevent an abuse of the Doctrine of the Gospel which publisheth the free Grace of God to Sinners Where sin abounded grace did much more abound From hence some did infer That therefore under the Gospel they might take liberty to sin the more their sins were and the greater they were the more they should occasion God to manifest the abundance of his Grace upon them The Apostle answereth this 1. By way of Detestation Shall we continue in sin that grace may abound God forbid 2. By way of Confutation the Argument by which he confuseth it is our Baptismal Vow and Engagement How shall they that are dead to sin live any longer therein To clear this he explaineth our Baptismal Vow in the two branches of it dying to sin and living to righteousness the one direct and the other consequential directly we are baptized into the death of Christ vers 2. but so as that we also rise again to newness of life vers 4 5. for we are united to Christ as dying anâ— rising and we are by virtue of the Union to express a conformity to both vers 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection He proveth the former part vers 6 7. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin The latter he begins to prove vers 8. If we be dead with Christ we believe that we shall also live with him How live with him As our spiritual death was answerable to the Death of Christ so our spiritual Life must be answerable to his Resurrection from the Dead as we have a Copy and Pattern for the mortifying sin in his Death so we have also a Copy and Pattern for newness of life in his Resurrection and therefore we do not in vain believe that we shall live spiritually and eternally with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him for in that he dyed he dyed unto sin once but in that he liveth he liveth unto God The better to state the Analogy and Proportion between Christs Resurrection and our rising to the Life of Grace first and then of Glory afterward The Life of Christ after his Resurrection is set forth by two thiâ—â—â— 1. The Perpetuity or Immortality of it 2. The Perfection and Blessedness of it 1. The Perpetuity and Immortality of it is delivered in three expressions First Actual dying again is denied Christ being raised from the dead dyeth no more Christs Resurrection was not a return to a single Act of Life or Life for a while to shew himself to the World and no more but to an immortal endless estate Secondly His further liableness or subjection to death is denied Death hath no more dominion over him That is thus expressed for two reasons 1. Death had once dominion over Christ when he gave up himself to dye for us he for a while permitted yea subjected himself to the power of it but Christ overcame death and put an end to its power by his Resurrection Acts 2.24 Whom God raised up having loosed the pains of death because it was impossible that he should be holden of it 2. To shew that Christ dyed not only to expiate sin but to take away the dominion and power of it in Believers therefore it is said Death hath no more dominion over him he took away sin by which death reigneth he did enough both as to the satisfying Gods Justice and our Deliverance Thirdly Any further need of his dying again is denied In that he dyed he dyed unto sin once that is he hath done his work his Death needeth not to be repeated he dyed to sin once not in regard of himself for in him was no sin but as charged with the sins of his people he sufficiently took away sin both as to guilt and power 2. The Perfection and Blessedness of his Life is intimated In that he liveth he liveth unto God This expression may imply either the Holiness of his Life in Heaven or the Blessedness of it First The Holiness when Christ was raised from death to life again he liveth to God wholly seeketh to promote his Glory in the World he liveth with God and to God with God as he is sat down at the right hand of Majesty and administreth the Mediatorial Kingdom for his Glory as indeed God hath a great deal of Honour from Christ as Mediator Phil. 2.11 That every tongue should confess that Jesus Christ is Lord to the glory of God the Father 2. The Blessedness of it Christ always lived to God even before his Death Joh. 8.29 And he that sent me is with me the Father hath not left me alone but I do always those things that please him Why then is he said after his Resurrection to live to God Answ. As freed from
to our old sins again at least let them not have dominion over us Baptism is the Sacrament of our Regeneration and implanting into Christ and reception into Gods family and as we are born but once so we are but once new-born being once received into Gods Family we are never cast out thence being once adopted into the number of his Children we are never disinherited no the gifts and calling of God are withâ—â—t repentance Rom. 11.29 Secondly As to the Perfection and Blessedness of it In that he liveth â—e liveth unto God This is 1. A Pattern and Copy of the spiritual Life here upon earth 2. A Pledge and Assurance of our glorious Life in Heaven The one is our Duty the other iâ— our Reward 1. The spiritual Life is a living to God as Christ liveth with God and to God As Mediator he liveth with God is sat down at his right hand so should we live in Communion with God be much and often in Company with him in our whole course we should always set him before us walking as in his eye and presence Psal. 16.8 I have set the Lord always before me It is his Law we live by in his Presence we stand his Work we do his Glory we seek for our great end is the pleasing and glorifying of God Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Christ gave us a Pattern of an holy obedient and heavenly Life in his conversation here on Earth and in Heaven we must still write after his Copy we must be Christs as Christ is Gods and then all things are ours 1 Cor. 3.23 All are yours for you are Christs and Christ is Gods Wholly devote your time and strength and service to him God must be your solace and your strength and your beginning end way and all When you awake you should be still with him Psal. 139.18 all the day long you should keep in his Eye Prov. 23.17 Be thou in the fear of the Lord all the day long In all your actions your intention must be to please and glorifie him 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God 2. Our glorious Life in Heaven that is a living unto God indeed for there we have nothing else to mind but God We are admitted before the Throne of his Glory to be with him for evermore Now if Christ be there we shall be there also for if we follow him we shall fare as he fared Job 12.26 Where I am there shall my servant be Joh. 17.24 Father I will that those also whom thou hast given me may be with me where I am So Joh. 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Our Saviour desireth to have the Faithful in Heaven with himself it is a thing which his heart is set upon and he presents the efficacy of his Merits and Obedience to this end and purpose that the great work of the Restitution of lost Man may obtain its end and effect and his mystical Body may be brought together to one place that they may ever land and praise and glorifie God Many in the World cannot endure the presence and company of the Saints Christ cannot be in Heaven without them now the spiritual Life issuing it self into the heavenly is a great encouragement to us to go on in our Duty and Obedience Vse Let us often and seriously think of him Who dyed for our offences and rose again for our justification Rom. 4.25 and improve it 1. For the destruction of sin Christ dyed that he might destroy sin and take away sin if he had not fully done his work he could not rise again or if risen he needed to return once more to dye but Christ dyeth no more death hath no more dominion over him By raising up Christ God sheweth that he received the death of his Son as a sufficient ransom for our sins and all that believe in him shall have the comfort of it If he had remained in death or were still obnoxious to it his Satisfaction should not have been perfect neither should he have been able to apply the virtue and comfort of it to us but now who shall condemn when God justifieth when Christ is dead yea rather risen from the dead c. Rom. 8.33 34. If Christ hath paid our debt and born our sorrows so far that no more is required of him surely God will never reverse that Pardon which was sealed with Christs Blood The Curse and Condemnation are terrible indeed but he hath taken them away and given us a free discharge 2. For the new Life Christ is both the Cause and the Pattern of it His Spirit is the Cause of it and his Life in Heaven is the Copy after which we must write 1. His Spirit is the Cause of it who quickeneth our dead Souls therefore if you be entred into Gods Peace have sued out your Atonement you may expect to be saved by his Life Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life that is by him who now liveth and sitteth at the right hand of God and there intercedeth for grace necessary that we may live unto God he that intercedeth wanteth no will and he that saith that all things are put into his hands wanteth no power 2. Christ is the Pattern of this new Life which we are to live in the World Christ is the great Agent to promote Gods Kingdom and Glory but his Spirit ingageâ— us in the same design as long as we live we should live unto God we are raised 〈◊〉 from the grave of sin that we should be to the praise of his glorious Grace The Câ—â—istians life is a life whereby we glorifie God see this life be begun in you and see it be perfected more and more Be Christs as Christ is Gods Heb. 7.25 He is able to save unto the uttermost all those â—haâ— come unto God through him seeing he over liveth to make intercession for us Christ liveth we need not doubt of a supply He gives life as Creator to the smallest worms In him was life Joh. 1.4 he can quickeâ— or when dead and dull he came into the World for this purpose Joh. 10.10 I am come that they might have life and that they might have it more abundantly and he is gone out of the World to Heaven for this purpose Eph. 4.10 He ascended for above the heavens that he might fill all things he is filled with the Spirit to
they shall live not only the Life of Grace for surely by their progress in Mortification Vivification is furthered and increased as we grow dead to sin we are more alive to righteousness but the Life of Glory is a greater Boon than we can deserve as much as we can desire more than we can make any part of requital for There is scarce any one Scripture by which a man may sooner come to a decision of his spiritual Estate than this for it puts it to a short issue prevent the reign of sin and your Title to everlasting Glory will not be so dark and litigious make conscience of subduing and suppressing the secret inclinations and desires of the flesh by the Spirit and you have by Warrant of Scripture a full and sufficient evidence all the deeds of the flesh must be mortified before we can see our interest though not universally and totally yet still we must go on with it Sin is mortal if it be not mortified so that a necessity is laid upon us of killing our Lusts or being killed by them The Apostle doth not say If the deeds of the flesh be mortified in you through the Spirit but if ye through the Spirit do mortifie the deeds of the body We must not dream of a Mortification to be wrought in us without our consent or endeavours as well whilst we are asleep as whilst we are waking as if it were wrought in our Cradles whilst we are passing our time in childish play and pastime or should be done in our riper age without any careful watch over our works and thoughts or it may be by a sluggish wish or slight prayer as if this would master sin no all renewed ones must seriously address themselves to the work the flesh must be mortified and mortified it must be by us through the Spirit if we would cherish the hopes of eternal Life The Spirit alone giveth victory but we must be active in it for his Grace and powerful victorious work doth not license us to be idle but rather calleth for an assiduous diligent and faithful use of means The less earnest the conflict is between the Flesh and the Spirit the longer will the old man live in us and our peace and hope will be the more doubtful but the more serious our endeavours are the sooner shall we come to a determination in the great affairs and interests of our precious and immortal Souls SERMON XIV ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace III. THE hopes of Victory and Success through the Grace of Jesus Christ. Now many things there are which give us hopeful incouragement in our conflicts with Sin 1. The undertaking of our Blessed Redeemer Freedom from sin was a part of that Salvation which he purchased for us Mat. 1.21 He shall save his people from their sins Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity It is not only an Evidence but a Part yea a principal part as those means which have a more immediate connexion with the end are more noble than others which are more remote the last End is the Glory of God now our conformity to God and the holiness and subjection of the Creature is a nearer means to it than our comfort and pardon Christs end was to fit us for Gods use and therefore his business was to sanctifie and free us from sin 1 Joh. 3.8 For this purpose was the Son of God manifested that he might destroy the works of the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to dissolve unty unloose a knot This was the end of his Coming and will he come in vain and miss of his end The work of the Devil is to bring us into sin and misery and the Lord knoweth we are miserably intangled in the corruptions of our own hearts we know not how to loose these knots Christ came for this purpose to 〈◊〉 them for us and surely he cannot miss of his purpose If we consider the Merit of his Humiliation what a Price hath he paid for sanctifying Grace 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot So great a Price was given not only to heighten our esteem of the Priviledge but also to increase our confidence while we are endeavouring and striving against sin Christ wanted not any Merit to make the Purchace sufficient and effectual Or if we consider the Power of his Exaltation having paid our Ransom he is let out of the Prison of the Grave gone into Heaven and is fully commissioned and impowered to instate us in this Blessing of freedom from sin Eph. 3.20 Vnto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Now what an encouragement is this to keep under that Enemy which Christ hath done so much to slay and destroy What is his business now in Heaven but to sit at the right hand of God and see the fruits of his Mediation accomplished Those indeed that cherish that that Christ came to dissolve as much as in them lyes they seek to frustrate the undertaking of Christ. But now whilst we are striving and warring upon sin and seek the destruction of it we are ingaged in the same design Christ is and therefore may have the more confidence of his help and receiving the fruits of his Purchace his great intent was to bring us back unto God and saving us from sin not in sin and your heart is upon the same thing 2. The new Nature put into us you have an opposite Principle to check it 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Since Christ hath intrusted us with such a Talent as the new Nature and hath put Grace into our hearts to resist sin it is our duty not to suffer it to be idle and unfruitful Though there be in the Regenerate a seed of corruption yet that is or should be mortified there is also in them a seed of Grace and that is to be cherished Now surely where this is sin cannot carry a full sway and break out without stop and interruption for the new Nature will appear by way of check and dislike one that hath a new Nature cannot make sin his trade custom and delight why because his seed abideth in him which is the Principle of Grace wrought in him by the Spirit of God there is a setled fixed frame and bent of heart towards God and so by consequence against sin for it is irreconcileable with the motions and tendencies of the new Nature to live in sin and therefore it is as natural to
people and excludeth the prophane and unclean the holy Covenant must have an holy People suitable to it or else it speaketh no good to them if you be not holy you have no part in Christ nor interest in his Covenant Acts 20.32 And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among them that are sanctified Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that we may receive forgiveness of sins and an inheritance among them which are sanctified by faith that is in me Well you see the whole scope and great drift of the Covenant is to promote Holiness 2. It remains to vindicate those Doctrines of Grace that may seem to occasion these imaginations 1. Gods freeness and readiness to pardon The Law threatneth Punishment but Grace offereth Pardon and Impunity therefore men let loose the reins they think Mercy will pardon all and discharge all But this is a wretched abuse 1. Though Pardon be offered to penitent Sinners yet it is on purpose that they may forsake their sins and timely return to the obedience of God Psal. 130.4 There is forgiveness with thee that thou mayest be feared that they may not stand aloof from God as a condemning God but return to his fear and service It is offered to prevent despair not to encourage us in sin so that you quite pervert the end of the offer 2. This Pardon belongeth only to the Penitent The offer is made to all but none have an actual Right to it till they repent 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 And Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall find mercy All Sinners are to be told That God is ready to pardon but all Sinners are not to believe that their sins are pardoned for this is an Act that belongeth to God as a Governor and Judge Some things God doth as a free Lord and there it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Other things God doth as a righteous Judge and Governor according to the Law of Commerce between Him and his Creatures there it is So run that ye may obtain 1 Cor. 9.24 To apply this to the case in hand Pardon of sins is an Act of Judicature dispenseth upon certain Terms gracious and free they are indeed but Terms and Conditions they are still without which we have no right to pardon or are not qualified to receive it All the Priviledges of the Gospel are a Benefit but a Benefit dispensed on certain Terms such as our Soveraign Lord was pleased to prescribe 3. They are expresly excluded that securely go on in sin Psal. 68.21 But he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses That exceptive Particle But relateth to what was said of God before now twice before God is called a God of Salvation vers 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah And vers 20. He that is our God is the God of salvation But he will wound c. A man that goeth on still in his sins is reckoned an Enemy to Christ whatever he be by outward Profession and as an Enemy he shall be dealt with the God of Salvations or the merciful Saviour will not save him notwithstanding all that lenity and goodness which he sheweth to them that are sincere the God of Salvations will strike home upon their hairy scalp that is utterly destroy them Therefore when men go on in a state of Impenitency either ignorantly or against conviction of Conscience upon a presumption that Gods mercy shall bear them out they make the God of all Grace their Enemy his Justice is against you and his Mercy will not help you By the Law is the knowledge of sin and by the Gospel you are excluded from Pardon till you break off your sins by Repentance and the more sin you commit the further off you are from Salvation every sin is a step further Psal. 119.155 Salvation is far from the wicked for they seek not thy statutes à pari Salvation is near to the righteous Rom. 13.11 Now is your salvation nearer than when ye first believed Every man every day is a step nearer to Heaven or Hell The second Doctrine abused is Exemption from the Rigour and Curse of the Law Ye are not under the Law but under Grace Therefore men take a liberty to sin They are not under the Law But we must distinguish how we are and how we are not under the Law 1. We are still under the Law as a Rule of Obedience so the Apostle saith 1 Cor. 9.21 Not being without Law to God but under the Law to Christ. The Apostle still ruled his Actions by Law both the Law of God and the Law of Christian Charity To be in this sense without Law is either to make us Gods or Devils if you plead it de Jure of Right it is to make the Creature a God for it is impossible any created thing can be without Law that were to make it supreme and independent as if its own Will were its Rule without liableness to be called to an account by another Saul proclaimed 1 Sam. 17.25 That whosoever would encounter the Philistine his house should be free in Israel but it is as impossible to free the Creature from subjection to God as it is from dependance upon him If you plead it de Facto this were to make us Devils to live in direct opposition to God and rebellion against him or exempt us from his Authority Psal. 12.4 Who have said With our tongues will we prevail our lips are our own who is Lord over us Thus every Creature must be under a Law 2. There is a good sense in which we are said not to be under the Law as here in the Text and Gal. 5.18 If ye be led by the Spirit ye are not under the Law that is not under the condemning power of it spoken of Rom. 8.1 There is therefore no condemnation to them that are in Christ or the irritating power of it spoken of Rom. 7.5 While we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death namely as it did rigidly exact duty from us and gave no strength to perform it Well then we many from hence see what liberty we have by Grace there is a twofold Liberty an holy and blessed Liberty and a wicked and carnal Liberty First The holy Liberty is to be freed
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
of condemnation to Death if you be not sensible of the evil and burden of Sin yet surely you should flee from wrath to come Is that a slight matter to you our first and quickest sense is of wrath when our hearts are made more tender we feel the burden of sin fear worketh before shame and sorrow Therefore surely he that considereth his deep necessity should cry our Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus Surely the Blood of Jesus can purge your consciences from dead works that you may serve the living God Heb. 9.14 There is a Covenant all the promises of which in Christ are Yea and Amen 2 Cor. 1.23 The Covenant of night and day may sooner be dissolved than this Covenant broken or repealed There is the Spirit also who can subdue your strongest lusts and is ready to help you to mortifie the deeds of the body and to reclaim you from your vain pleasures 3. How comfortable it will be for you when once this work is in progress and you begin to pass from Death to Life every step will be sweet to you and as you grow in grace you do apace advance to Heaven Prov. 3.17 All her ways are pleasantness and all her paths are peace 2 Vse Let us examine whether we have received this regenerating grace to free us from the reign of sin Some are free in shew but others are free indeed John 8.36 Some have the outward badges of Liberty are Christians in name receive Sacraments and enjoy the Ordinances but not the grace in and by the Ordinances You may know the state of your service by the course of your life are you as ready to do any thing for God as before for sin Rom. 6.18 3 d Vse If we be free let us not return to our old slavery again Gal. 5.1 Stand fast in the liberty wherein Christ hath made you free and be not intangled again in the yoke of bondage Especially that chief part of freedom from the dominion of sin Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof And the 14 verse For sin shall not have dominion over you for ye are not under the law but under grace SERMON IV. ROM VIII 3 For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh HERE the Apostle explaineth himself and sheweth how the law of the spirit of life in Christ Jesus doth make us free from the law of sin and death In the words observe three things 1. The deep necessity of mankind For what the law could not do in that it was weak through the Flesh. 2. The means of our deliverance or Gods merciful provision for our relief The means are two First Christs incarnation Secondly His Passion 1. His incarnation in these Words and God sending his own Son in the likeness of sinful flesh 2. His Passion and for sin or by a Sacrifice for Sin 3. The end or benefit accruing to us thereby Condemned Sinint he Flesh. Doct. from the whole That when man could by no means be freed from Sin and Death God sent his Son to be a sacrifice for sin that our liberty might be fully accomplished The Apostles method is best I shall therefore follow that 1. The deep necessity of mankind is argued and made out by this reason That it was impossible for the Law to do away Sin and justifie man before God so he saith For what the law could not do in that it was weak through the flesh That is through the corruption of our natures we being Sinners and unable to perform the Duty of the Law To understand the force of this reason take these considerations 1. That it was necessary in respect of Gods purpose and decree that we should be freed from Sin and Death For God would not have mankind utterly to perish having chosen some to Salvation and Repentance and so leaving others without excuse therefore the strict Judgment of the Law is debated upon this Argument Psal. 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And again Psal. 130.3 If thou Lord shouldst mark iniquity Lord who shall stand According to the first Covenant none can escape Condemnation now this consisted not with the purposes of the Lords Grace who would not lose the whole Creation of mankind God hath shewed himself placable and merciful to all men and hath forbidden despair and continued many forfeited mercies and did not presently upon Sinning put us in our everlasting estate as he did the fallen Angels but rather is upon a Treaty with us 2. God resolving to restore and recover some of mankind it must be by the old way of the Law or by some other course The old way of the Law claimeth the first respect and precedence of consideration for take away Christ and the Gospel nothing more divine and perfect was given to man than the Law this was first intended by God for that end as the Scriptures every where witness and God will not depart from his own institutions without evident necessity for he doth nothing in vain or without necessary cause and reason Gal. 3.21 If there had been a law given which could have given life verily righteousness had been by the Law God would have gone no further than his first transaction with man Again 't is said Gal. 2.21 If righteousness had been by the Law then Christ is dead in vain If there had been any other way possible in Heaven or in earth than the death of Christ by which the salvation of lost sinners could have been brought about Christ would not have died no our disease was desperate as to any other way of cure before this great Physitian took our case in hand Christ is of no use till our wound be found incurable and all other help in vain 3. The Law coming first into consideration as our remedy its impossibility to justifie and give life needs to be sufficiently demonstrated for till we are dead to the law we shall but carelesly seek after the Grace of God in Jesâ—s Christ therefore doth the Scripture travel so much in this point and sheweth us we must not only be dead to sin and dead to the world but dead to the law before we can live unto God Gal. 2.19 I through the law am dead to the law that I may live unto God and again Rom. 7.4 Ye are become dead to the law by the body of Christ that ye may be married to another even to him that was raised from the dead that ye may bring forth fruit to God These two places shew the means how we become dead
they speak evil of them 1 Pet. 4.4 and despitefully use them 1 John 3.12 as Cain hated Abel 4. As they are under different assisting powers so they are under a distinct covenant the carnal are under the covenant of Works the Duty of which is to them impossible and the Penalty intollerable They are under the condemning power of the Law Rom. 8.6 to be carnally minded is death It maketh them liable to the Death threatned in the first Covenant But on the contrary they that are under the blessed conduct of God's holy Spirit and obey the Dictates of the New Nature begun in them are under a Covenant of Grace where their sincere obedience shall be accepted and their failings pardoned Gal. 5.18 If ye be led by the spirit ye are not under the law They are still under the Law as a Rule of obedience but they are not under the Curse and Rigor of the Law The Law in its rigor pronounceth Death on every failing so they are not under the Law but being in some measure enabled to do what the Law requires they are pardoned in what they fall short 5. These two Covenants issue themselves into two places or eternal states Heaven and Hell To the carnal the Scripture denounceth God's eternal wrath to the spiritual God's favour and life eternal The Scripture is plain and positive with us Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit mortifie the deeds of the body ye shall live Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting All Mankind after they have acted their parts in this World and God cometh to shift the Stage go into one of these two places Well then here is our first step That the whole World is comprised in one of these two ranks there is no neutral or middle state either they are guided by the flesh as all men are in their unregeneracy and if they continue so in a constant slavery to their Lusts their end shall be everlasting perdition or else they are guided by the spirit and obey the motions of Grace and make it their business and main imployment to please God and enjoy communion with God and their end shall be eternal life It is a question you should often and seriously put to your souls Shall I be saved or shall I be damned If you have any sense and spark of Conscience left you when you are sick and dying you will then put it with great trembling and anxiousness of heart Poor Soul whither am I now a going It is better put it now when you have opportunity to correct your error if hitherto you have gone wrong Every man would know his own destiny what shall become of him or what is in the Womb of Futurity concerning the state of his affairs as the King of Babylon stood in the heads of the way to make Divination Now no Destiny deserves so much to be known as this If the question were Shall I be rich or poor happy or miserable in the World it were not of such great moment for these distinctions do not out-live time but cease at the Grave's mouth But this question is of greater moment than so whether I shall be eternally miserable or eternally happy it is foolish curiosity to enquire into other things They are not of such importance that we should know them before hand but it concerneth us much to know whether we be in a damnable or salvable condition if we be in a damnable condition to know it whilst we have time to remedy it if we are heirs of salvation the assurance of our interest will preoccupate our blessedness and will be a great encouragement to us in the way of holiness for the present Now nothing will sooner decide this great question than the business we have in hand whether we be after the flesh or after the spirit for between these two Heaven and Hell is divided These two divide both the present World and the World to come I thought good to premise this that you may consider the weight of the case in hand II. Doct. That these two sorts of men have two different Objects the things of the spirit and the things of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one suit with the one and the other with the other 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the flesh Let us first know what is meant by flesh and then we shall better understand what are the things of the flesh By the flesh is not meant the mass and substance of our fleshly bodies or the outward part in which our soul is seated and by which it performeth its Functions and Operations but the vitiosity and corruption of humane Nature inclining and addicting it self to the interests of the bodily life There are the inclinations of the flesh and the interests of the flesh the inclinations of the flesh are the evil lustings of corrupt Nature and the interests of the flesh are the things that feed this corruption or gratifie these evil inclinations the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Now these are of Two sorts 1. Things apparently evil as all vices and sins Gal. 5.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murders drunkenness revellings and such like Tho the inward root from whence these things flow be hidden yet these effects are apparent rank Weeds that smell strong in Nature's Nostrils These are not all but he concludeth it with a such like but instanceth in these as the most known and most commonly practised as the Commandments forbid the grosser sin in the kind Some serve the flesh in a more cleanly manner and mark in the things enumerated some belong to the blind and corrupt Will as Idolatry and Heresie some to the depraved Will as Witchcraft and Hatred some to the Affections both of the irascible Faculty as Emulation Wrath Strife some to the concupiscible as Vncleanness Revellings some to the sensual Appetite as Adultery and Drunkenness He instanceth not only in the grosser evils as Adultery but Wantonness or any unseemly behaviour that tendeth to excite the Lust of filthiness in our selves or others not only in Witchcraft but Hatred or Malice which is a temptation to it not only in Murder but Wrath and Strife not only in Drunkenness but Revelling riotous Feasts and Meetings There is a difference between sins but the least is to be avoided if we would shun the greater 2. Things good in their own Nature but immoderately affected as all the comforts and appurtenances of the bodily life which are used as baits of corruption as worldly profits honours and pleasures some that immediately tend to the pleasing of the flesh as bodily pleasures
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
another and for another therefore we are debtors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The exemplification to whom Negatively not to the flesh this is expresly denied for two reasons because the flesh maketh a claim to us it hath a double claim one by usurpation when God is laid aside self interposeth as the next heir and that which we count our self is the flesh which doth all in all with men the other is in pretence it seemeth to challenge a right by Gods allowance something is due to the body and no man yet ever hated his own flesh but we must distinguish of flesh as 't is taken for the body and natural substance so we are debtors to the body by necessity of nature for we owe it Food and Physick and Raiment As 't is taken for corrupt nature which inclineth us to seek the happiness of the body and bodily life without God and apart from God so we owe nothing to the flesh so as to obey its lusts or frame our lives according to the desires of it we owe it hatred but not obedience the motions of corrupt nature tend to feed the habits of sin sensuality pride worldliness thence come ignorance unbelief 2. Positively we are debtors to the spirit to be led by the spirit v. 14. The spirit mindeth us of our duty externally by the word internally by his sacred motions and inspirations restraining us from sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body ye shall live quickning us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit Doct. That believers are debtors not to the flesh but to the spirit I shall prove it by considering them in a double capacity 1. With respect to the order of nature 2. Or the condition of their spiritual being Take them as Men or Christians if you look upon them as Men they are debtors to God for all they have if you look upon them as Christians that have received the Faith of Christ they are much more debtors not to the flesh but to the spirit 1. With respect to the order of nature man is debtor for he is a dependant creature not an Owner or a Lord but a steward I prove it by Two Arguments We depend upon God for being and preservation and therefore we are debtors to God for all that we have Secondly And depending upon God we are accountable to him or thus God that is a Creator and Preserver is therefore an Owner and being an Owner is therefore a Governor and Ruler and by consequence a Judg his being a Creator goeth before his being an Owner and his being an Owner goeth before his being a Ruler and is the foundation of it for his absolute propriety in us giveth him a power and dominion over us and there are two parts of his governing power Legislation and Execution or Judgment 1. His being a Creator maketh him an Owner We have nothing but what we have from God nothing that we our selves can keep one moment without God and therefore we have nothing but what is for God for we hold it at his will and pleasure Ezek. 18.4 All souls are mine and Prov. 16.4 God hath made all things for himself and Rom. 11.36 For of him and to him and through him are all things Among men whosoever maketh any thing by his own proper art and labour and that of his own stuff must needs have a full right to it and a full power to dispose of it No man ever made any thing but of matter preexisting but God made all things out of nothing and therefore if he that planteth a vineyard hath right to eat of the fruit thereof certainly he that gave us life and being and made us after his own image to serve and worship him hath a full right in man to dispose of man and all the rest of his creatures as being the work of his hands He that gave them their being when they were not and still supporteth them now they are hath an undoubted just right to order them according to his own will and pleasure 2. His being an Owner qualifieth him for being a Ruler For the dominion of Jurisdiction is founded in the dominion of Property we are his own therefore we are his subjects Matth. 20.15 Is it not lawful for me to do what I will with my own Surely be that possesseth all things hath full right to govern all things as Parents have an authority over their children who are a means under God to give them life and education the most barbarous nations have acknowledged the Authority of Parents how much greater then is the Authority of God who hath given us life and breath being and well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy and therefore we are obliged to him to be subject to him and to obey all his holy laws and to be accountable to him for the breach thereof The supereminent excellency of his nature giveth him a sufficiency for the government of mankind and Creation and Preservation gave him a full right to make what laws he pleaseth and to call man to an account whether he hath kept them yea or no The right of God is greater than the right of Parents for in natural generation they are but instruments of his Providence acting only the power which God giveth them and the Parents propagate to the children nothing but the master of the body and such things as belong to the body called therefore the fathers of our flesh Heb. 12.9 Yea in framing the body God hath a greater hand than they for they cannot tell whether the Child will be Male or Female beautiful or deformed know not the number and posture of the Bones and Nerves and Arteries and Sinews God formeth these things in the Womb Zech. 12.1 And formed the spirit of man within him All that they can do cometh to nothing without Gods blessing so that God is the governour of all creatures visible and invisible from whose Empire and Jurisdiction they neither can nor ought to exempt themselves 3. There are two parts of Government or Jurisdiction Legislation and Judgment as the Lord is called Isa. 33.22 Our King our Lawgiver our Judg First as the Lawgiver He by his Precepts sheweth what is due from man to God Micah 6.8 He hath shewed thee O man what is good and what the Lord thy God requireth of thee The way of pleasing God is clearly revealed Many things the light of natural conscience calleth for Rom. 2.14 But the light of the Holy Scripture much more Psal. 147.19 20. He hath shewed his word to Jacob his statutes and judgments to Israel he hath not dealt so with any nation If we are contentious and obey not the truth and against the light of Scripture and reason gratifie our brutish lusts we disclaim Gods Authority
hath redeemed us to God Rev. 5.8 Rom. 14.4 For to this end Christ both died and arose again and revived that he might be Lord both of dead and living Well then we are not to live as we list but to live unto God not debtors to the flesh to live after the flesh but debtors to the spirit to be led by the Spirit of God ex ordine justici justice requireth this we are the Lords 2. The benefit of this spiritual new being its self or our regeneration inferreth it For we are justified and sanctified and by both obliged and also inclined to live unto God obliged for these benefits of Christs Righteousness and Spirit given to us are such excellent benefits that for them we owe our whole selves to God if Paul could tell Philemon thou owest thy self to me Phil. 1.9 because he had been an instrument in converting him to God How much more is our obligation to Christ who is the principal Author and proper efficient cause of this grace surely we owe our whole selves and strength and time and service to him jure beneficiario as Gods beneficiaries we are in debt to him as our benefactor and not only obliged but inclined by the gift of Christs Righteousness and Spirit he hath formed us for this very thing and fitted to perform the more easily what we owe to God Every thing is fitted for its use so we are prepared and fitted for the new life and all the duties that belong thereunto Eph. 2.10 We are his workmanship in Christ Jesus created unto good works The new creature is put by its proper use if we live after the flesh for all this cost and workmanship is bestowed upon us in vain if it doth not fit us to live unto God 3. Our own Vow and Covenant sworn and entred into by Baptism Baptism doth infer this debt for there we renounced the flesh and gave up our selves to God as our proper Lord Baptism is a vowed death to sin and a solemn obligation to live unto God therefore every Christian must reckon himself dead to sin Rom. 6.11 Likewise reckon ye also your selves to be dead unto sin but alive unto God and Col. 3.3 5. Ye are dead therefore mortifie your members and Rom. 6.2 How shall ye that are dead unto sin live any longer therein He argueth not ab impossibili but ab incongruo for a baptized person or one that is entred into the Oath of God and being made servants of God we are bound to live in all new obedience 1 Pet. 3.21 The like figure whereunto even baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God The answer of a good conscience saveth 4. In regard of the benefits we do hereafter expect from Christ our resurrection and glorious estate in heaven That is mentioned ver 11. as binding us to the spiritual life Certainly where we have received good and expect more good things we are the more obliged to obedience From the flesh we can look for nothing but shame and death but from the Spirit life and peace Therefore in prudence we are bound to make the best choice for our selves and to live not carnally but spiritually Sin never did us any good office nor can you expect any thing from it for the future it hath never done you good and will do you eternal hurt and are you so much in love with sin as to displease your God and lose your souls for it which might otherwise be saved in a way of obedience to the Spirits sanctifying motions This Argument is again repeated in the 13 th ver if ye live after the flesh ye shall dye That we might seriously consider it Can the flesh give you a sufficient reward to recompence the pains you incur by satisfying it 1. VSE is Information It informeth us of divers Truths 1. If your obedience be a debt then there can be no merit in it for what is debitum is not meritorium Luke 17.10 When ye have done all that is commanded you say We are unprofitable servants We have done that which was our duty to do We owe our selves and all that we have are and possibly can do to God by whom we live and are and therefore deserve no further benefit at his hands Put case we should do all yet in how many things are we come short Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self but only he is inclined so to do by his own goodness and bound so to do by his free promise The creature oweth its self wholly to God who made it and God standeth in such a degree of eminency so far above us that we can lay no obligation upon him Aristotle said well That children could never merit of their parents and all their kindness and duty they perform towards them is but a just recompence to them from whom they received their being If no merit between Children and Parents surely not between God and men 2. When a believer gratifieth the flesh 't is not of right but tyrannous usurpation For he is not a debtor to the flesh he oweth it no obedience Let not sin reign in your mortal bodies Rom. 6.11 14. Sin shall not reign it may play the Tyrant Chrysostome saith That a Child of God may be overtaken through inadvertency or overborn by the impetuous desires of the flesh and do something which his heart alloweth not his sins are sins of passion rather than design and tho the reign of sin be disturbed yet 't is not cast off Our lives should declare whose servants and debtors we are for whom do you do most Your lives must give sentence for you whether you are debtors to the flesh or to the spirit If you spend your time in making provision for the flesh to fulfil the lusts thereof Rom. 13.14 you are debtors to the flesh If you check the flesh and tame it cut off its provisions tho now and then it will break out you are not debtors to the flesh but the spirit The flesh may rebel for a time but the grace of the spirit reigneth Some are wholly governed by their fancies and humours or the passions appetites and desires of the flesh are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object are not masters of themselves in any thing but serve divers lusts and pleasures against the dictates of their own reason and conscience Now 't is easie to pronounce sentence concerning them Others who are led by the Spirit of God to the earnest pursuit of heavenly things Now these tho so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations yet the heavenly mind hath the mastery they complain of this tyranny are grieved for it troubled and do by degrees overcome it 3. It informeth us what answer
spiritual favours especially as apprehended under the quality of a felicity or natural good and as separated from the means Numb 23.10 O that I might die the death of the righteous and my last end might be like theirs They may long for the death of the Righteous tho loath to live their life but these desires are neither truly spiritual nor serious nor constant nor laborious so that if we consider what man is in his natural estate blind in his mind perverse in his will rebellious in his affections this work can only be wrought but by the Spirit of God Will a nature that is wholly carnal ever resist and overcome the flesh But so we are by nature John 3.6 Can flesh destroy its self Can a man of himself be brought to abhor what he dearly loveth And he that drinketh in iniquity like water be brought to loathe sin and expel and drive it from him On the other side will he be brought to love what he abhorreth There is enmity to the Law of God in a carnal heart till grace remove it Rom. 8.7 Can we that are worldly and wholly governed by sense look for all our happiness in an unseen world till we receive another Spirit The Scripture will tell you no 1 Cor. 2.12 14. Now we have received not the spirit of the world but the Spirit which is of God that we may know the things that are freely given us of God but the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Can a stony heart of its self become tender or a dead heart quicken its self or a filthy heart cleanse its self bring a clean thing out of an unclean it cannot be 2. The honour of our Redeemer requireth that our whole and intire recovery to God should be ascribed to him Not part only as our freedom from guilt while the power of sin is subdued and broken by our selves Renewing Grace is his gift as well as reconciling Grace and we can no more convert our selves to God than we can reconcile our selves to him both go together and both are obtained by the same merit and both are received from the same hand Act. 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins and 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God As by the vertue of his blood and sufferings he reconciled us to God so by the Almighty Power of his Grace he doth cure and heal our natures and imprint Gods Image upon our souls The work of Redemption would have ceased for ever if Christ had not paid our ransom for us Psal. 49.8 So the work of Renovation Job 14.4 Who can bring a clean thing out of an unclean Not one Surely Christ hath purchased this grace and purchased it into his own hands not into anothers and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God this work must not be disparaged nor looked upon as a low natural common thing for this is to lessen the benefit of the new Creation which is so much magnified in Scripture 2. The necessity of our Co-operation if we by the spirit 1. We may 2. We must 1. We may God hath given us gifts which are not in vain the new nature or principle of Grace infused into us all which tend to weaken and mortifie sin Acts 15.9 Purifying their hearts by faith Hope 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure Love which looketh backward or forward teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 12 13 14. So that we may or caâ— if we be not wanting to our selves do something to the crucifying of the flesh certainly after Regeneration we are or may be active otherwise there would be no difference between the renewed and the carnal and some of Gods best gifts would be in vain you are to improve the death of Christ to imbitter sin to you by his sufferings to improve the Grace received pray for the supply of the spirit to retrench the provisions of the flesh to walk as in the sight of God and prepare for a better world to maintain a constant conflict with sin and watch over all your ways There are means of Grace appointed to weaken sin as the Word and Sacraments and many Providences which might be of great use to you if you did improve them 2. We must For two Reasons 1. That God may apply himself to us in our way 2. That we may apply our selves to God and meet him in his way 1. That God may apply himself to us in our way God being our Creator doth preserve the liberty of his workmanship he applieth himself to every creature according to the nature of it so as to improve it not destroy it he offereth no violence to our natural faculties but super-addeth grace draweth that we may run Cant. 1.4 Not hoised up as dead things by Pulleys and Engines the will is not compelled but overcome by the sweet efficacy of Grace being acted by God we act under God that is by our own voluntary motion and in a way of operation proper to us I say God influenceth all things according to their natural inclination he inlightneth by and with the Sun burneth by and with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes draweth us with the cords of a man Hos. 11.4 Now we pervert this order if we lie upon the bed of ease and cry Christ must do all Christ that doth all for you doth all in you and by you he propoundeth reasons which we must consider and so betake our selves to a godly course he sheweth us our lost estate the possibility of Salvation by Christ sweetly inviting us to accept of Grace that he may pardon our sins sanctifie our natures and lead us in the way of holiness to eternal life 2. That we may meet with God in his way He hath appointed certain duties to convey and apply this Grace we are to lie at the Pool till the waters be stirred to continue our attendance upon God with all diligence and seriousness till he giveth grace Mar. 4.24 And he said unto them Take heed what you hear with what measure ye meet it shall be measured to you and unto you that hear shall more be given God will have Believers bestir and put forth themselves and he will help them in and by their own endeavours We must not idlely
rather God's Subject and hired Servant than his Son The people of Israel were â—his Children but as Children in their non age for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.1 The heir as long as he is a child differeth little from a servant though he be Lord of all A servile Spirit was upmost in that dispensation With respect to the Covenant of Grace so we are most strictly said to be children of God Gal. 3.26 For ye are all children of God by faith in Christ Jesus Some live onely under the visible Administration of the New Covenant but not under the Efficacy and Power and by the Ordinances of the Gospel have the badgâ—s of liberty but they are not free indeed sons indeed there are among them others whom God hath begotten by his Spirit and Adopted and taken into his Family he hath a Paternal Affection towards them and they a Filial disposition towards him he hath a Paternal care and providence over them and they have a Filial confidence and dependance on him he expects the honour of a Father and they may expect the priviledges of Children his special Relation is distinct from his common Relation to other men for it proceedeth not from his common goodness but his special and peculiar love The whole Commerce and Communion that is between us and him is on God's part Fatherly on our part Childlike He giveth us his choicest benefits and we perform to him the best service we can 4. The manner how 't is brought about The first Foundation of it was laid in the Election of God He is the bottom-Stone in this Building Eph. 1.5 Predestinated to the adoption of children according to the good pleasure of his will Now what are we that the thoughts of God should be taken up about us so long ago Secondly Before God's Eternal purposes could be executed and conveniently made known to the World Redemption by Christ was necessary Therefore 't is said Gal. 4.4 5. That he was made of a woman made under the law that we might receive the adoption of children Sin needed to be Expiated by the Son of God in our Nature before God would bestow his honour upon us Christ was to be our Brother before God could be our Father and to take a Mother upon Earth that we might have a Father in Heaven and to endure the Law 's Curse before we could be instated in the Blessing 3. It is necessary That we should be regenerated and born of God before it can be applied to us For this new Relation dependeth upon the New Birâ—h and none are Adopted but those that are Regenerated and renewed to the Image and Likeness of God Nominal Christians are Bastards and not Sons not illegitimate but degenerate Children The Relative Change goeth before the Real John 1.12 13. To as many as receive him to them gave he power to become the sons of God which are born not of blood nor of the will of the flesh nor of the will of man but of God And the next Foundation of this Relation is not our Being which we have from God as a Creator but our New Being which we have from him as our Father in Christ. As we are Men God is a Governor to us and we are his Subjects As we are New Men God is a Father to us and we are his Children 4. The Immediate issue of Regeneration is Faith John 1.12 To as many as received him to them gave he power to become the Sâ—ns of God even to as many as believe in his name Receiving Christ is an â—earty consent to take Christ to the ends for which God offereth him namely That he may be our Lord and Saviour that we depending upon the Merit of his Obedience and Sacrifice and assurance of his Covenant and Promise may obey his Laws and wait for our final Reward 5. The benefits occuring to us thereby I shall Instance in Three 1. The gift of the Spirit to be our Sanctifyer Guide and Comforter This is a gift which he giveth to none but his Children and which he giveth to all his Children A gift which suiteth with the greatness and love of our Father and absolutely necessary for us as Children God as a Creator giveth us our Natural Endowments but as a Father in Christ he giveth us his Spirit Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts If we have this high Priviledge of Adoption we have also the spirit of Adoption to reside and dwell in our hearts as our Sanctifyer Guide and Comforter as a Sanctifyer he doth first change our hearts and transform us into the Image of God in Christ 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into his image from glory to glory And Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and the renewing of the holy Ghost which he hath shed on us abundently through Jesus Christ our Saviour and so he maketh us Children but as Bees first frame their Cells and then dwell in them so he doth dwell in us that he may further sanctifie us restraining us from sin Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit do mortify the deeds of the body ye shall live And quickening us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit As a guide leading us into all Truth John 16.13 When the spirit of truth is come he shall guide us into all truth And regulating all the motions of the spiritual Life Rom. 8.14 As many as are led by the spirit especially our prayers Jude 20. Praying in the holy Ghost Rom. 8.26 We know not what we should pray for as we ought but the spirit maketh intercession for us As a Comforter confirming our present Interest and future hopes 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given us the earnest of his spirit Indeed the spirit is not so necessarily a Comforter as a Sanctifyer yet a Comforter he is and if not so explicitely and manifestly we may blame our selves This is Gods allowance and we deprive our selves of the benefit of it by our own folly 2. Such an allowance of Temporal Mercies as is convenient for us Matt. 6.32 For your heavenly father knoweth that ye have need of all these things A Christian hath Two things to relieve him against all his distrustful fears and cares Adoption and particular Providence he hath a Father in Heaven and his Father is not ignorant of his condition nor mindless of it and therefore tho he hath little or nothing in hand 't is enough that his Father keepeth the Purse for him whose care extendeth to all things and
Acts 24.15 16. I have hope towards God that there shall be a resurrection of the just and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And herein or thereupon or in the mean time do I exercise my self to keep a conscience void of offence towards God and towards men 2. To vanquish temptations Which are either on the right hand or on the left but both are defeated by hope on the right hand when some present delight is ready to invite us to sin on the left hand when some present bitterness is likely to draw us from the ways of God in both cases the hopes of future joys outweigheth that pleasure and allay that bitterness If the temptation be the comforts of the world or the delights of sin he that sincerely hopeth for Heaven dareth not think so slightly of it as to lose it or put it to hazzard for a little carnal satisfaction 't is noted high prophaneness in Esau to sell the birth-right for a morsel of meat Heb. 12.16 Sin cannot offer him things so good but he must forego better and so the heart riseth in indignation against the temptation Shall I leave my fatness my sweetness to rule over the Trees If the temptation be some grievous inconvenience or affliction Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us and 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory This is the language of one that hopes for salvation all is but a flea-biting to him that hath his heart in Heaven 3. To comfort us in all our tribulations There are many difficulties that intervene and fall out between hope and having between our first right to eternal life and our full possession of it in our journey to Heaven we meet with tryals and sufferings by the way now 't is hope carryeth us through and therefore 't is compared to an Anchor Heb. 6.19 To an Helmet 1 Thes. 4.8 As we would not go to Sea without an Anchor nor to War without an Helmet so neither must we think of carrying on the spiritual life without hope nothing else will compose the mind or keep it stable in the floods of temptation therefore 't is an Anchor nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions but this Helmet without this Anchor we are in danger of spiritual shipwrack without this Helmet our Heads are exposed to deadly blows from sin Satan and worldly discouragements 4. That we may dye peaceably and with comfort We need hope while we live but we most need it when we come to die and shoot the gulph of death They that are destitute of the hope of salvation are then in a dangerous woful and most lamentable case Job 27.8 What is the hope of the hypocrite if he hath gained when God taketh away his soul They may be full of presumption and blind confidence while they live but what hope have they when they come to dye All their worldly advantages will then yield them no solid comfort We live in a presumptuous dream that all shall be well but then they dye stupid and sensless or else despairing and their hopes fail when they have most need of them but then a lively hope of eternal life sustaineth the hearts of the faithful they are going to possess what they expected and when they resign their souls to Christ they can commit their bodies to the grave in hope Psal. 16.9 10. My flesh shall rest in hope for thou wilt not leave my soul in hell nor suffer thine holy one to see corruption God will not utterly forsake that dust that is in covenant with him nor suffer his servants totally to be extinguished or finally to perish 1. VSE is Information 1. That the great reward of a Christian lyeth not in things seen but unseen Not in the good of this world but of another because hope is one of the graces requisite to his constitution and hope is about future things Much to blame then are they who place all their happiness in present things which are so transitory God hath reserved us to a future estate because he bestoweth graces that suit with it and nothing so opposite to it as the spirit of the world 1 Cor. 2.12 For we have not received the spirit of the world but the spirit which is of God 2. The Cognation and kin that is between faith and hope The one is the evidence of things not seen Heb. 11.1 The other is the earnest desire and expectation of things not seen The one is an Assent the other an Appetition Faith differeth from hope 1. In the order of nature Faith goeth before as the cause is before the effect First There is a firm perswasion of good things to come and then a certain expectation of them in the way which God hath appointed Faith assents to the truth of the promise and hope looketh for the accomplishment of it 2. In the object there is some difference First in the latitude of the object The object of faith is larger Faith is of things past present and to come as by faith we believe the Creation of the world Heb. 11.4 The present existence of God Heb. 11.6 And the truth of heavenly joys Heb. 11.1 Hope is only of things to come So again we believe some things that we hope not for as the Torments of the damned For hope is an expectation of good to come and the pains of hell are matter of fear not of hope Secondly In the formal consideration of the object Faith looketh to the word promising verbum rei hope to the thing promised rem verbi Faith considereth the veracity or truth of God in making the promise hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ Faith respects the person giving his fidelity hope the persons receiving their benefit Faith perswadeth us there is salvation hope that we shall or at least may obtain it 3. There is a difference in the subject Faith as 't is an assent is in the mind hope is in the affections as reflecting upon the goodness of the thing promised so that tho there be some difference between faith and hope yet they are much of a like nature 3. It informeth us of the excellency of hope faith saveth Eph. 2.8 and hope saveth as in the text which is to be regarded because our thoughts run so much upon faith that we overlook hope and we do so altogether regard our present reconciliation with God through the merits of Christ that we forget our Eternal fruition of him in glory and what is necessary thereunto as if the whole drift of the new covenant were only to comfort us against the guilt of sin Now a Christian should mind both not only his
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
Singly Each Saint and Servant of God findeth enough to drive him off from the world and to make him long for Heaven a great deal of sin to make him long for his perfect estate Here in many things we offend all of us and the best of us Jam. 3.2 But above there are the spirits of just men made perfect A great deal of misery unless we are in love with distress and prefer vanity and vexation of spirit before our rest and quiet repose why should we not desire to be at home with the Lord which is much better for us Phil. 1.23 We had been more in danger to forget Heaven if all things had suited to our desires and our way had been strowed with worldly flowers and delights but God hath more wisely ordered it that our temptation to abide here should not be too strong or when the world appears to us in too tempting a garb and posture a valley of tears and snares a world full of sins crosses and pains should make us look out after a better estate Consider them collectively as a Church here 't is quite different from what it will be hereafter Alas how often is it like a ship in the hands of a foolish guide who knoweth not the right art of steering spotted with calumnies of adversaries or the stains and scandals of its own children sometimes rent and torn with sad divisions every Party impaling and inclosing the common salvation and confining it to their own bounds unchristianing and unministring all the rest and many times in the pursuit of these contentious unmanning themselves while they seek to bear down all that stand in their way tho 't is better to dwell in the Courts of the Lord than in the terms of wickedness yet truly a tender spirit will groan under these disorders and long to come to the great council of souls to the spirits of just men made perfect who with perfect Harmony are landing and praising God for evermore 2. Remove impediments Which are sensuality and addictedness to worldly things some seek all their delights and happiness in the things of this world and so set more by earth than Heaven and will do more for it Certainly when we fall into the snare of worldly hopes and are laying designs for greatness here 't is a troublesome interruption to think of a remove and their great change cometh upon them unawares unthought of and unlooked for Luke 21.34 Take heed to your selves lest at any time your hearts be over-charged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawares See also Luke 12.17 18 19 20. And he thought within himself saying What shall I do because I have no room to bestow all my fruits and goods and he said This I will do I will pull down my barns and build bigger and say to my soul Thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him This night thy soul shall be required of thee Psal. 146.4 His breath goeth forth he returneth to his earth in that very day his thoughts perish Certainly the cares and pleasures of this world steal away the heart from the life to come worldly delights make us unwilling to remove 3. Meditate often on the worth of this blessedness Col. 3.1 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Are you unwilling to come to God the object of your everlasting joy and love to Christ your blessed Redeemer and Saviour who hath done so much for you to bring you home to himself To the innumerable company of Saints and holy Angels and those peaceful Regions that are above Surely if you hold your eye open upon the mark you will press on with the more diligence Phil. 3.14 4. The more earnestly you look for these things the more doth heaven come to you before you come to it Phil. 3.20 but our conversation is in heaven living for heaven or upon heaven here by earnest hope the joy of the Lord entreth into you Rom. 15.13 Now the God of hope fill you with all joy in believing the more our hearts are exalted to look after it but usually we are taken up with toys and trifles 3. USE Have we this hope You may be contented with a presumptuous conceit or idle expectation and call it hope 't is not a slight thinking of heaven no but a certain and desired expectation of the promised blessedness according to the terms of the New Covenant the true hope is neither groundless nor fruitless 1. A groundless hope is a false hope which buildeth on false promises you cannot render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an account of it 2 Pet. 3.5 as David asked the reason of his doubts so we of our hopes Psal. 42.15 hope thou in God they think if they have confidence though without holiness they shall see God they hope to be saved without regeneration and so hope for that which God never promised think to be saved while unsanctified these build on false evidences Jam. 1.21 build on the sand Matth. 7.24 build on false experiences Gods patience the blessings of this life deliverance only their cry from eminent danger Psal. 78.38 vanishing tasts Heb. 4.5 2. 'T is not fruitless 4. USE Is direction in the Lord Supper this duty was appointed to raise and confirm our hope for 't is a seal of the Covenant and the principal Covenant blessing is eternal life Three things are considerable The acting of hope The receiving new pledges of Gods love The binding our selves to pursue everlasting life 1. The acting of hope We come to take Christ and all his benefits which are Pardon and Life He is drinking new wine in his Fathers kingdom Matth. 26.29 We come to think of the happiness of the blessed some are gotten to heaven already we are of the same family Eph. 3.15 of whom the whole family of heaven and earth is named 'T is but one houshold some live in the upper some in the lower room those on earth are of the same society and community with them in heaven Heb. 12.23 To the general Assembly and the Church of the first born which are written in heaven They have gotten the start of us and are made perfect before us that we may follow after we are reconciled to the same God by the same Christ Col. 1.20 we expect our portion from the bounty of the same Father Luke 12.32 He that hath been so good to that part of the family which is now in heaven will he not be as good to the other part also that remain here upon earth Therefore they that are working out their salvation with fear and trembling may and should incourage themselves and look upon this felicity as prepared for them though not enjoyed by them and will one day be their portion as well as of those others who
manifested and we have seen it and bare witness and shew unto you that eternal life which was with the father and manifested unto us that which we have seen and heard declare we unto you Acts 4.20 For we cannot but speak the things which we have seen and heard they had it not by hearsay but some kind of sight there being fidelity in the witness there should be faith in those that hear and read The Apostles had sensible confirmation of what they did declare If they say that they heard saw and handled that which they never did then they were deceivers if they only imagined they did see and hear those things then they were deceived if what they saw and heard will not amount to a proof of Eternal life then their testimony is not sufficient But their down-right simple honesty and great holiness sheweth they had no mind to deceive and the nature of the things they relate sheweth that they could not be deceived for they were eye-witnesses and ear-witnesses and always conversing with Christ the proof is sufficient If such miracles such resurrection ascention such a voice from the excellent glory will not prove another world what will 4. There is a care taken that we also may have a sight of these things so far as is necessary to a lively and quickning hope for the spirit is given to refine our reason and elevate our minds and raise them above sensible things that we may believe these supernatural truths and hope to enjoy this blessedness in the way of Christianity Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith interpret it not only of the righteousness of faith but the hope built thereupon it doth assure us of bliss and glory for all that are obedient to the faith and believe those endless joys which are prepared for Christians John 1.17 18. 5. If we see not these things by faith 't is because we are blinded by lusts and bruitish affections which misbecome the humane nature 2 Cor. 4.3 4. If our gospel be hid 't is hid to them that are lost whose eyes the God of this world hath blinded 'T is because worldly advantages have seduced and perverted their affections which inchant their minds that these sublime truths make no impression upon them nor have any influence upon their hearts so 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off They have not that purity of heart which should inable them to believe this Doctrine or see things that should contradict or check their lusts and being wedded to present things have no prospect of things to come 1. USE For Confutation of those that will not believe or hope for any thing which they see not they think Christians a company of credulous fools that nothing is sure that is invisible that the promises of the Gospel are but like a dream of mountains of Gold or Pearls dropt from the Sky and all the comforts thence deduced are but fanatical illusions that nothing so ridiculous as to depend upon unseen hopes that lie in another world they make the life of faith a matter of sport and jesting Psal. 22.7 8. All they that see me laugh me to scorn they shut out the lip and shake the head saying he trusted in God that he would deliver him let him deliver him seeing he delighted in him 1 Tim. 4.10 We therefore labour and suffer reproach because we trust in the living God Christians thought their reward sure and endured all things Atheists and Infidels therefore scoff at them persecute them To these I shall propose two things 1. Is nothing to be believed and hoped for that is not seen Reason will shew you the contrary Country people obey a King whom they never saw but only know his power by the effects in his Laws and Officers of Justice and doth not sense teach us the same concerning God if we transgress his laws by omitting a duty or committing a sin we hear from him though we see him not Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward And for hope do not men venture their estates in forreign Countries in the hands of persons whom they never saw nor knew and shall we venture nothing on the promises of God 'T is true God liveth in another world and our hopes lye there also but doth he not manifest himself from thence to be concerned in our actions whether they be good or evil And if he be concerned in them will he not punish the evil and reward the good hath not natural conscience a sense of these things And therefore 't is unreasonable to question these things 2. They think good people are credulous and easie of belief their own experience of these good people evidenceth the contrary that they are too slow of heart to believe what God hath revealed concerning the other world and that by the use of all holy means 't is with difficulty accomplished But what if we prove that none so credulous as the Atheist or Infidel First you are not sure there is no such life 't is impossible they should ever know or prove the contrary it may be questionless the Lord that made this world can make a world to come and the same persons to exist there in ignominy contempt and shame that lived wicked here and bestow honour on the godly and holy the question between the downright Infidel and the Christian is not so much Whether there be a world to come but whether we can prove there is none The belief of the positive That there is a God That there is everlasting life is necessary to our hope but to their conviction let them infallibly prove there is none they can never do that you cannot disprove the reality of the Christian hope or by any sound Argument evince that there is no heaven or hell for ought you can say or know there are both and if we should go on no further it were best to take the surer side especially when you part with no more than a few base pleasures and carnal satisfactions that are not worth the keeping In a Lottery where there is but a loose possibility of gaining men will venture a shilling or a small matter for a prize of an hundred pound So be there no heaven or hell or be there one you part with no more than the vain pleasures of a fading life but if it should prove true in what a woful case are you then when to gratifie a bruitish mind you run so great an hazzard the heathens granted it an Hypothesis conducing to vertue and goodness Secondly To the Atheist and Infidel bating all Scripture it may be proved That 't is a thousand to one but it is so natural reason will
on the heart Man seeth things slightly and superficially and judges of all things according to the shew and outside for his sight can pierce no deeper But God searcheth the heart and reins knoweth who is and will continue to be a faithful instrument of his glory 1 Chron. 28.9 And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts A man cannot sincerely frame himself to the service of God unless he doth first believe him to know all things even our very thoughts yea the imaginations of the thoughts the first motions of the soul which set on men to do what they do so Prov. 15.11 Hell and destruction are before the Lord how much more the hearts of the children of men He compareth two things which are most unknown to us The state of the dead and the hearts of men God knoweth all those that are in Sheol the state of the dead though they are unknown or forgotten by the most of men we know not what is become of the bodies or souls of men the number of the damned or the blessed But God keepeth an exact account of all he knoweth where their souls are and their bodies also what is become of their dust and how to restore to every one their own flesh And as he knoweth who are in the state of the dead so what are the thoughts and hearts of men now alive The thoughts of the heart are hidden from us till they be revealed by word or action Who can know our thoughts What more swift and sudden What more various What more hidden than our thoughts yet he knoweth them not by guess or interpretation but by immediate inspection he seeth them before they are manifested by any overt-act he knoweth with what hopes and confidences and aims we are carried on in whose name we act and upon what principles and ends Again Jer. 17.9 10. The heart of man is deceitful and desperately wicked Who can know it I the Lord search the heart and try the reins even to give every man according to his wayes and according to his doings The heart of man is altogether unknown to others and very hard and difficult to be discovered by our selves there are so many slights and shifts and circuits and turnings to conceal and colour our actions But there is no beguiling of God who hath an eye to discover the most secret motions and inward intentions and will accordingly deal with men according to their deserts But the Scripture doth not only assert but argue this point 1. From the Immensity and greatness of God God is in all and above all and beyond all no where included no where excluded And so his Omnipresence doth establish the belief of his Omnisciency Jer. 23.23 24. Am I a God at hand and not a God afar off do not I fill heaven and earth can any hide himself where I shalt not see him God is every where here where you are nearer and more intrinsick to us than our very souls Therefore all we think speak or do is better known to him than it is to our selves We do all as in his sight speak all as in his hearing think all as in his presence that which can be absent is not God you may be far from him but he is not far from every one of you 2. From Creation He hath made our hearts and therefore knoweth our hearts Psal. 94.9 10. He that planted the ear shall no he hear he that formed the eye shall not he see surely he that made man knoweth what is in man and observeth what they do The same Argument is urged Psal. 139.13 Thou hast possessed my reins for thou hast covered me in my mothers womb And again Psal. 33.15 He fashioneth their hearts alike he considereth all their thoughts He that hath so much wisdom to give you the power to think knoweth the acts if he hath given knowledge to the Creatures He himself hath it in a more eminent degree nothing can be concealed from him who hath Creating power As he hath Created all alike he is able to discern them severally one by one and to understand all the operations of their very hearts 3. From Gods government which is twofold First Powerful by his effectual providence as he governeth all Creatures Secondly Moral by his laws as he governeth the reasonable Creature Both infer the point in hand 1. The government of his effectual providence which is necessary to all our actions for in him we live move and have our being Acts 17.28 all things move as he moveth them in their natural agency the Creature can do nothing without him and actually doth all things by him his wisdom guideth his will intendeth his power moveth and disposeth all This is urged Psal. 139.10 His hand leadeth us his right hand holdeth us up whereever we go That is we are still supported by his providential influence and therefore we cannot be hidden from him doth God support a Creature whom he knoweth not in an action he understandeth not therefore he is not regardless of thy thoughts words and ways 2. His moral government He hath given a law to the reasonable Creature and he will take an account whether it be kept or broken And therefore since all persons and causes are to be judged by him He doth perfectly understand them and every one of us is clearly and fully known to God both as to our hearts and actions or else He were uncapable to judg us This is often urged Psal. 94.10 He that chastiseth the Nations shall not he correct He that teacheth men knowledge shall not he know He that giveth laws to men demandeth exact obedience to these precepts and will chastise and punish mens disobedience So Heb. 4.13 All things are naked to the eyes of him with whom we have to do that is in the judgment 2. That they that would worship God aright had need be deeply possessed with this 1. From the nature of worship in general which is a Converse with God or a setting our selves immediately before the Lord. In solemn duties we come to act the part of Angels and to behold the face of our Heavenly Father As in prayer we come to speak to God and in the word we come to hear God speak to us in the Lord's Supper to be feasted at his Table God is every where with us but we are not always and every where with God We profess to be with him when we come to worship to turn back upon all other things that we may stand before the Throne of God Prayer is the most familiar converse with God that we are capable of while we dwell in flesh called therefore a visiting of God and an acquainting our selves with him a drawing nigh to him a calling upon God 'T is unnecessary to cite places Now none of
are all his works from the beginning of the world Things that come not to pass till long afterward were foreseen by God he is not surprized by any event If any thing could fall out which God foresaw not his wisdom were not infinite and eternal And how could he foretel things to come if he did not know them Isa. 44.7 Who as I shall call and shall declare it and set it in order for me since I appointed the ancient people and the things that are coming and shall come that is who can tell afore-hand what shall befall a people in after times and relate the constant course and tenour of my dispensations But how doth God foreknow things from the nature of the thing or from his own decree Certainly God hath not his prescience from the nature of future things but all things have there futurity from Gods decree because it was the purpose of God to do this or permit that therefore he knoweth that this or that will come to pass Acts 2.23 Him being delivered by the determinate counsel and foreknowledge of God so that God determineth as well as foreknoweth Many will say that God doth foreknow what men will do in time by their own free-will but hath not determined but the Scripture teacheth us that nothing is done in time by rational or irrational agents but it was by the determination of God working the good and permitting the evil Acts 4.28 For to do whatsoever thy hand and thy counsel determined before to be done God fore-seeth nothing as certainly future but what he hath before determined shall be nothing good but what he hath decreed to work in us nothing bad but what he hath decreed to permit and serve his providence of it and so it will certainly come to pass so that all the difference between us and others cometh meerly from God and is to be ascribed to him 1 Cor. 4.7 Who made thee to differ 2. That what God so willeth and purposeth doth infallibly come to pass Certainly what God intendeth to do he will not cease till he hath done it for what should hinder Any change in God himself or any impediment without No change in God himself no For he is Jehovah that changeth not Mal. 3.6 For I am God I change not Job 23.13 But he is in one mind and who can turn him And what his soul desireth even that he doth for he performeth the thing that is appointed for me Certainly God is unchangeable in himself and also in his mind and in the purpose of his love towards his children and he carrieth on the pleasure of his own will by his efficacious providence without controlement 'T is spoken by Job in his vexation but 't is usually observed that in that whole book there are good Doctrines though sometimes misapplyed by the speakers if God himself should change his purpose it must be either for the better that reflecteth on his wisdom or for the worse and that reflecteth on his goodness nothing without God can hinder God when he applyeth himself to the performance of what he hath purposed for all creatures are at his beck can do nothing without him much less against him Psal. 115.3 But our God is in the Heavens he hath done whatsoever he pleased None can resist the counsel of his will seconded by his Almighty power or the work of his hands men may wish things but God effecteth them nothing is faulty nothing is wanting when he will work therefore his purpose backed with Almighty power cannot be disappointed 3. Whatever so cometh to pass is brought about in the most convenient order The purpose of his will is also called the counsel of his will Eph. 1.11 He worketh all things according to the counsel of his will not that God deliberateth or consulteth as men consult out of ignorance or doubtfulness of what is most convenient but Gods will is called counsel because there is depth of wisdom to be seen in what he doth the Creation shewed his wisdom for the world is established in an excellent order Psal. 104.24 Lord How manifold are thy works in wisdom hast thou made them all God hath disposed variety of excellencies in the world by a wise contrivance which striketh the heart of man with reverence when ever he beholdeth them So for his Providence There is an excellent contexture of occurrences which maketh the whole frame the more beautiful Eccl. 3.11 He hath made every thing beautiful in its time there is at first a feeming confusion in the government of the world and the events that happen in it but when we see all in their frame when his whole work is done it is full of order So in the work of Redemption and all the means to bring the effect of it about there is much more a great deal of wisdom to be seen 't is said Eph. 1.8 in the dispensation of his grace by Christ He hath abounded towards us in all wisdom and prudence Means are fitly ordered to bring Gods purpose about with honour to himself and benefit to us and are so set as links in a chain that not one of them can be left out and so as no violence is offered to the creature and the liberty of second causes is not taken away For though the decree be fixed and absolute yet the dispensation thereof is conditional for whom he hath predestinated them he hath called God will not discover his eternal differencing intent to any person before the actual application of Christ by faith our particular election cannot be known till we do believe All to whom the Gospel cometh are children of wrath Eph. 2.3 in the sentence of his law whatever they may be in the purposes of his grace and so they can only look upon themselves as all alike in sin and so all alike in danger of condemnation and so God proceedeth with them in such a way as is most agreeable to a reasonable creature by perswasion and proposal of arguments to come out of this wretched estate and the outward dispensation being alike to elect and reprobate the one having no more favour than the other those that are passed by are found without excuse for their unbelief Jesus Christ is propounded to them as an All-sufficient Saviour and also a promise that whosoever believeth shall be saved more than this in respect of exteâ—nal means is not tendered to the elect nor less than this to reprobates though the elects receiving be the fruit of special grace the others rejecting is without excuse God indeed giveth to the one an heart to receive yet the external offer is made to both and if they imbrace it not 't is long of themselves this then is the wisdom of God that his absolute fixed purpose taketh place by an efficacious conditional dispensation 4. That God doth not find this order in causes but maketh it For all good is the fruit and effect of predestination not the motive and cause
save you not from afflictions he will save you in and by afflictions How is God with us in deep and pressing afflictions partly in brideling the rage of men if you be in your enemies hand your enemies are in Gods hand whatever power they have is given them from above John 14.11 and they cannot do any thing but as God permitteth partly by the effects of his internal Government 1. Supporting them Psal. 138.3 In the day when I cried thou answeredst me and strengthnedst me with strength in my soul. 2 Cor. 12.9 And he said unto me My grace is sufficient for thee Phil. 4.13 I can do all things through Christ which strengthneth me If we have his supporting presence tho we have not his delivering presence 't is enough Secondly His comforting presence Psal. 91.15 I will be with him in trouble God is most with his afflicted people as the blood runneth to the wronged part as the mother is with the sick child even to the envy of the rest then we are most prepared for the comforts of his spirit being refined from the dregs of sense Thirdly His sanctifying presence Blessing the affliction for an increase of Grace Heb. 12.10 But they verily for a few days chastned us after their own pleasure but he for our profit that we might be partakers of his holiness Now these experiences shew that he is still with us USE is Information 1. It informeth us of the misery of wicked men in the general by parity of reason if God be against us 't is no matter who is for us how soon are all things blasted when God is against a people they make little reckoning of Gods help or securing their greatness by Gods protecton therefore the ruin is the more speedy Psal. 52.7 Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickednes Alas how soon can God blast all their confidences man is the meer product of his Makers will and all that supports his Being is the fruit of his bounty surely he that blew up this bubble can as soon crush and dissolve it they look upon the godly as the most afflicted creatures because the hatred of the world is usually upon them but sure they are the most miserable tho they have all the world on their side yet if they have God against them they have cause to fear there is a wall between them and Heaven certainly wicked men have stronger enemies than the people of God have or can have they have God himself for an enemy and he will overcome 2. What reason the enemies of Gods people have to be afraid and to stop their fury and rage against his cause and interest 'T is fruitless and vain to curse those whom God will bless Balaam could teach them this Numb 23.8 How shall I curse whom God hath not cursed or hâ—w shall I defie those whom God hath not defied 'T is ruinous To allude to Act. 22.27 They that set themselves against his people set themselves against God Isa. 37.23 Whom hast thou reproached and blasphemed against whom hast thou exalted thy self and lifted up thine eyes on high even against the Holy One of Israel Men do not know and consider who is their party and with whom they have to do that breathe out nothing but threatnings and destruction against the servants of the Lord are you a match for God He is their Second and engageth against you and he can soon tread out this smoaking flax and with the wind of his displeasure scatter this dust that flieth in the faces of his people 3. That a Christian is or may be above all opposition And the fear of man which is a snare to others should be none to him for he hath Gods Favour and Almighty Protection to support his courage and fortitude there are two things trouble us an inordinate respect to worldly happiness as our end or an inordinate respect to man as the author or means of procuring it cure these two evils and what should trouble or perplex a Christian 1. An inordinate respect to temporal happiness That must be cured in the first place what is your first and chiefest care to secure your temporal interests or to save your souls to cure our cares and fears Christ directeth us Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall bâ— added unto you He promiseth us a Kingdom Luke 12.32 And the Apostle describeth the true Christian Heb 10.39 to be one that believeth to the saving of his soul Now if you will be Christians indeed stand to this that whatever becometh of other things your business should be to save your souls and then your trouble about worldly accidents is plucked up by the roots for 't is our affections to them cause our afflictions by them Can men take away the priviledges of God's Kingdom from you or cast you into Hell and prohibit your entrance into Heaven No but you would save your stake agreed so it be consistent with your duty and fidelity to Christ but if it cannot be venture it in Gods hands Heaven is worth something and 't is a question whether they desire it or no that will venture nothing for it therefore this must be determined and fixed as your resolution in the first place that you will get to Heaven whatever it cost you and will obey God at the dearest rates 2. An inordinate respect to man as if he did all in the world Sense seemeth to tell us so but faith must teach us better therefore to cure this consider who is most able to help or hurt you and whether it be better to have God a friend or an enemy if you will take the judgment of the people of God you shall see 1. That they always profess that Gods presence to whom all things are subject is their great security Psal. 46.7 The Lord of Hosts is with us the God of Israel is our refuge Selah They think themselves safe enough with God tho all the world should be against them 2. They have been confident of his presence with them and fatherly love and care over them in the saddest condition Psal. 23.4 Tho I walk in the valley of the shadow of death I will fear none evil for thou art with me When death and they walk side by side yet they are still confident of Gods favour and presence God doth not forsake his people tho he permitteth them to be exercised with divers calamities Heb. 11.35 36. 3. Vpon this ground they defie the creature Psal. 27.1 The Lord is my light and salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid So Psal. 118.6 The Lord is on my side I will not fear what man can do unto me It argueth great Pusalanimity to yeild to temptation when God is with us and for us and to doubt of
that he would spare us if God should be strict on the best of us what would become of us 2. USE To improve it First to confidence and hope A man that wants not Christ cannot want any thing when the elect had need of Gods own Son he did not spare him and when given us his Son will he not give mercy and grace to help in every time of need He that stood not on the greatest benefit will he stand upon a less There is two grounds of hope 1. The cause 2. The merit The fountain cause is the infinite love of God an Emperors revenue will pay a beggars debt the same good will that moved him to give his Son will move him to give other things that we stand in need of and may tend to our good The other is the merit of Christs Sacrifice God that is not sparing of his Son will not be sparing of what is purchased by his Son surely his purchase will be made good Christ sitteth at the right Hand of God to see that it be done Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God That one offering hath done the work 2. Improve it to obedience God spared not his own Son and shall we spare our lusts There is a twofold argument in it First an argument of gratitude Let us not spare our selves neither body nor soul nor life nor liberty nor strength nor time nor any thing that is near and dear to us so we may glorifie God the Apostle saith not barely he gave his Son for us but he spared not to give him We have thoughts and to spare Shall not God have them We have time we bestow many hours in vanity shall we not bestow some on God But surely it should be as a woâ—nd to our hearts that we should be so unwilling not to spare our lusts that which is not worth keeping The other Argument is from fear If we spare our sins God will punish them Job 20.13 Tho he spare it and forsake it not but keep it still within his mouth Deut. 29.21 The Lord will not spare him I may reason as the Apostle If God spare not the natural branches Rom. 11.21 take â—eed also lest he spare not thee Christ was only a surety for sinners thou art an obstinate and unreclaimed sinner 3. Improve this to patience under poverty If God hath dealt sparingly with us in the matters of this world yet he hath been bountiful in his Son more in your souls tho less in your houses he that spared not his Son doth with him freely give us all things so under affliction by death the death of friends thou art apt to say I cannot spare such a child or yokefellow or relation when God seemeth to be about to take them away God will not spare them tho you cannot or will not but you cannot say God doth not love us or them God loved Christ yet will not spare him 4. And especially should this be improved to give us great boldness and encouragement in prayer 1. Because God loveth us Usually when we come to God in prayer we draw an ill picture of him in our minds as if he were all wrath and vengeance and unwilling to be reconciled to man or brought to it with much difficulty therefore it concerneth us to obviate this prejudice and to conceive of God in prayer as one that loveth us we have gained a great point when we can come with this thought into his presence I am now praying to a God that loveth me and will do me good yes you will say if I could come to that I had gained a great point indeed but what hindreth when Christ came on purpose to shew the love and loveliness of God to us for our redemption came first out of the Bosom of God and Christs mission into the world and dying for sinners was the fruit of his love and mainly it served for this end to give us a full demonstration of the love of God and his pity to the lost world of sinners that when our guilt had made him frightful to us we might not fly from him as a condemning God but love him and serve him and pray to him as one willing to be reconciled to us light and heat are not more abundant in the Sun than love is in God what hindreth then but that you come with this thought But how shall I know that he loveth me What things may assure me of it What saith the Text God spared not his own Son but delivered him up for us all There is I confess a twofold love his general love and his special love his general love which intendeth benefits to us and his special love which putteth us in possession of them his general love to the lost world and his love and mercy to us in particular giving us the saving benefits purchased for us and intended to us 1. His general love to the lost world that is a great thing The Devil seeketh to hide the wonderful love of God revealed in our Redeemer that we may still stand aloof from God as more willing to punish than to save and many poor dark creatures gratifie his design and aim are still seeking signs and tokens of Gods love or something in themselves to warrant them to come to God by Christ and to perswade us that we shall be welcome if we do so and because they cannot find any thing in themselves that he will admit them they are troubled but all this while they are but seeking the Sun with a candle What greater evidence of Gods willingness to receive you than the death of Christ than the invitations of the Gospel this is alone above all evidences of his love He spared not his own Son but delivered him up for us all But herein we are like the Jews who when they had seen many wonders wrought by Christ would still have a new sign the greatest sign is given already Christs dying for a sinful world Men and Angels cannot find out a sign pledg and confirmation of the love of God above that yet if that be not enough we have another sign the promises and invitations of the Gospel which shew his willingness to welcome sinners salvation is offered not to named but described persons therefore if we are willing to come under these hopes upon Christs terms these must satisfie our scrupulous minds that there is no bar put to us but what we put to our selves by our refusing the grace as God offereth it Certainly Gods love and mercy to mankind is our first motive and his willâ—ngness to impart good things to them upon his own terms and surely he is well-pleased with our acceptance of them 't is true 't is said â— John 4.19 We love him because he loved us first But the first motive to draw our hearts to him is not his special elective love to
upon If we would enter into his peace we must take his yoke upon us and share with him in all conditions Secondly yea rather that is risen again When the Apostle saith yea rather there is some special thing in Christs Resurrection comparatively above his death which hath an influence upon our justification What is it What is the reason of this connection Was not Christs dying every way enough to free us from sin and from condemnation by sin Answer Yes but yet the visible evidence was by his Resurrection the Apostle saith 1 Cor. 15.17 If Christ be not risen then are you yet in your sins And again Rom. 4.25 He dyed for our offences and rose again for our justification Christs death would not have profited us if he had been swallowed up by it or still detained under the power of it More particularly 1. 'T is a proof of the truth of his person and office that he is the Son of God and the Saviour and Judge of the world and therefore usually by this argument the Apostles asserted the truth of the Gospel for they were witnesses of his Resurrection and 't is said 1 Pet. 1.21 God raised him from the dead that our faith and hope may be in God We would not have believed this foundation laid for the great blessings of the Gospel had we not so clear a proof That he is the Son of God is proved Rom. 1.4 Mightily declared to be the Son of God by his Resurrection from the dead So Acts 13.33 God hath raised up Jesus from the dead for it is written Thou art my Son this day have I begotten thee He was the Son of God from all eternity but then visibly declared to be so God did as it were by that one act own pronounce and publickly declare in the audience of all the world that Christ was his only begotten Son one in substance with him eternally And as the truth of his person so of his Office that he was the true Messiah that was to restore the lapsed estate of Mankind Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins This was the only sign he would give the Jews the sign of the Prophet Jonah Matth. 12.38 39 40. Master we would see a sign from thee But he answered and said unto them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Jonas for as Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth So elsewhere he speaketh of destroying the temple of his body and raising it up after three days John 2.19 So for his being the Judge of the world Acts 17.31 Whereof he hath given assurance to all men in that he raised him from the dead Namely that he is Lord and Judge so that by his Resurrection all the clouds about his person vanish The world have satisfaction enough if they will take it There lyeth this argument in the case If Christ had been an Impostor or false Prophet neither could he have raised up himself being a meer man nor would God have raised him up if he had been a meer deceiver nor could the Devil have raised him to life no more than make a man out of dead matter nor can we reply that Lazarus was raised up from the dead and so others and yet not the Sons of God nor Saviours and Judges of the world I Answer Christ dyed not a natural death but in the repute of man as a Malefactor by the hand of the Magistrate Lazarus and others did not give out themselves as the Saviours of the world as Christ did so the truth of his claim was manifested and made evident by the Resurrection God would not leave him in the power of death but raised him up and assumed him into glory Therefore it appeared the judgment passed on him was not right and that he was indeed what he gave out himself to be 2. It is a token of the acceptation of his purchase or a solemn acquittance a full discharge of Christ as our Mediator and Surety He dyed to pay our debts now the payment is fully made when the Surety is let out of prison Isa. 53.8 He was taken from prison and from judgment His Resurrection sheweth God hath received the death of Christ as a sufficient ransom for our sins The continuance of the payment shewed the imperfection of it 't is a kind of release Christ did not break prison but was brought forth Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus As the Apostles would not come out of prison till fetched out Acts 16.38 39. so here 3. He is in a capacity to convey life to others which if he had remained in a state of death he could not do John 14.19 Yet a little while and the world seeth me no more but ye see me beeause I live ye shall live also The life of believers is derived from the life of Christ without which it cannot subsist If he had been holden of death he had never been a fountain of grace or glory to us we have the merit of his humiliation and the power of his exaltation The Scripture putteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the latter Rom. 5.10 Much more being reconciled we shall be saved by his life meaning thereby his life in glory His death was for the Expiation of sin but the effectual application of it dependeth on his life so that the faith of sinners may comfortably rest on Christ as one raised and glorified 4. His Resurrection was his victory over death which is the wages of sin if Christ be risen from the dead then is sin conquered for the sting of death is sin Therefore his Resurrection declareth plainly that sin is done away and so 't is a pattern and pledge to assure us of the forgiveness of sins Thirdly his Exaltation at the right hand of God Who is even at the right hand of God This confirmeth all the other ends 1. The truth of Christs Dignity and Office John 16.10 Of righteousness because I go to my Father 2. The validity of Christs satisfaction for our Surety is not only got out of prison but preferred not only discharged but honoured and rewarded and appeareth in the presence of God Christ did in effect say to God as Judah the Patriarch did to Jacob concerning Benjamin Gen. 43.9 I will be surety for him thou shalt require him of me if I bring him not to thee and set him before thee let me never see thy face more but bear the blame for ever So Christ undertaketh to be responsible for these poor creâ—tures What they owe put upon my score as Paul said to Onesimus 3. That he is in a full capacity to
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
the beloved to the praise of his glorious grace The people of God are loved from all eternity by his love of benevolence whereby he willed good unto them and decreed to bestow good upon them even when they were children of wrath in the sentence of the law But there is besides this the love of complacency whereby he accepteth of them as being reconciled to him and acquiesceth in them as his peculiar people and will bestow all manner of grace upon them Secondly As to sense or our feeling of this love Rom. 5.5 Because the love of God is shed abroad in our hearts When 't is evidenced to us that God hath thus sanctified us and adopted us into his family taken us for his children Rom. 8.16 And we are incouraged to look for the eternal inheritance as our right and portion The effects we have in our conversion called therefore effectual calling the sense we have by the Lords confirming Grace or the witness of the spirit which God giveth as a reward to his faithful and obedient servants Experienced seasoned Christians usually have it in a large measure 2. The people of God apprehend it as a very blessed and comfortable condition for here Paul in their name speaketh that as long as God loveth them they are not troubled about other things Death may separate the soul from the body depth of poverty may separate them not only from the preferments of the world but the enjoyment of their own estates Evil angels may disquiet them with temptations worldly powers exile them from their countrey and separate them from their dearest friends and acquaintance but as long as they are not separated from the love of God in Christ they are well apaid and contented for the Apostles triumph is not that he did escape the troubles but that he was not separated from the love of God in Christ Jesus Now this cometh partly from the real worth of the priviledg its self and partly from their esteem and value of it 1. For the real worth of the priviledge its self Surely Gods love can make us more happy than the world can make us miserable Consider a believer as to his present or future condition he is a blessed man For the present his sins are pardoned Psal. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Their natures are healed 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these we might be partakers of the divine nature having escaped the corruption that is in the world through lust Their ways are directed and ordered Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord. And for the future they have eternal life 1 John 2.25 And this is the promise he hath promised us even eternal life Now these are blessings the world cannot deprive us of and they are the fruits of distinguishing love but worldly things which are subject to the will and power of our enemies are not Eccles. 9.1 2. Love nor hatred cannot be known by these things all things come alike to all These have escaped the greatest misery and are intitled to the greatest happiness mankind is capable of 2. Their value and esteem of it above all worldly felicities Psal. 4.6 7. Many say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time that their corn and wine increased Yea above life its self Psal. 63.3 Thy loving-kindness is better than life They were willing to renounce all to get it and therefore they are willing to renounce all to keep it Phil. 3.7 8. What things were gain to me I counted loss for Christ yea doubtless and I count all things but loss He had counted and did count to shew that he had not repented of his choice Man is changeable and fickle highly conceited for one thing to day and another to morrow but the Apostle saw no cause to recede from his choice he continued still of the same opinion We often affect novelties are transported when we first change our profession and repent at leasure Now if he were to do it again he would freely do it supposing it to be gainful But now to have the favour of God and to be like him how valuable a blessing is it None are true Christians but those that are like-minded that value his favour above all things for otherwise God is loved with the respect of an underling and so cannot have the affection from us that is due to the chiefest good Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 3. That nothing can separate us from the fruition of his love This will be best seen from the grounds 1. The immutability of Gods love to the elect His elective love maketh not only our vocation effectual but our justification and glorification also Rom. 8.30 He will not cease to love us nor cast off the care of our salvation till he hath brought it to its final period 2. The infinite merit of Christ. 'T is in the text The love of God which is in Christ Jesus our Lord. His free-love is carried on to us in that way for the fruits of his eternal love we cannot obtain but by Jesus Christ. Now his merit is an everlasting merit he went not to Heaven till he had obtained eternal Redemption for us Heb. 9.12 A purchase that shall ever stand in force 3. The unchangeable Covenant and the promises of God which irreversibly make over this right to us 2 Cor. 1.20 For all the promises of God are in him yea and amen And Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong consolation Surely this should give us a strong consolation that we have the word of the eternal God for it That if we run for refuge and stick there nothing shall defeat our right 4. The union of a believer with Christ as a member of his body and so belonging to his care and protection For the Lord Christ is a Saviour to all those to whom he is truly an head Eph. 5.23 Christ is the head of the Church and the Saviour of the body Therefore every living member of the mystical body is safe nothing shall dissolve or break that blessed union that is between Christ and believers 5. The Almighty power of God and Christ 1 Pet. 1.5 Ye are kept by the power of God through faith to salvation Heaven is kept for them and they are kept for Heaven Christ hath promised his Almighty Power for the safety of believers As it was he and not we that purchased our salvation so it is Christ and not we that must have the keeping of the purchased benefits and he saith that none shall pluck them out of his hands and out of the Fathers hands
175 5 5 239  8 343  13 50  13 15  19 20 127  24 129 132 137 Ephesians 1 3 89 4 5 150  11 306  13 14 83 99  22 23 17 2 2 3 113  4 5 330 3 17 18 19 4 24 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107 112  20 108  21 90 Colossians 3 3 189  5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7 8 159  10 143 363 2 5 175 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3 6 14 230 ERRATA PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. l. 3. for after read all and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the
IV. That this sure Confidence of our own right in it and future possession of it doth fortify the Soul against all the difficulties dangers and pressures of the present life yea against Death itself This last Proposition I am now to make good And First I shall speak of the sure and certain confidence Secondly Of the force and strength of it 1. The Confidence is two-fold Of the Thing and of the Person 1. Of the certainty of the thing itself 2. Of our own right in it and future possession of it 1. Of the Certainty of the thing itself For till that be rooted in the Soul it will have no predominancy in controlling commanding the passions affections Now of the thing itself all true Christians have and should a certain and infallible knowledge not a may be not a bare possibility 'T is not enough to say it's possible there may be an Heaven and happiness hereafter But 't is certain I know 't is as true as the Word of God is true 't is as true as if I saw it with my eyes as true as the things which I daily see Acts 24.14 15. I believe all things saith Paul which are written in the Law and the Prophets and have hope towards God which they themselves allow that there shall be a Resurrection of the Just and Vnjust This is no doubtful thing to a Believer by the Word of God 't is more sure than if there were a message sent from the dead for if Men do not regard what is in Moses and the Prophets they would not regard what one saith to them who cometh from the dead Luke 16.30 31. If one should come from Hell in flaming Garments or from Heaven with all the Brightness and Glory which all the blessed Saints might be thought to appear in there were not a greater Credibility in these Visions and apparitions that what is commonly offered in the Scriptures Why How cometh the believer to have such a prospect into an unknown world to be so sure and certain I answer Partly the internal grace of Gods Spirit opening the eyes of his mind to see the truth and worth of things to come Eph. 1.17 18. And partly by the promise of God in his Word confirmed by his oath and that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.17 18. Strong consolation And the seal of Miracles Heb. 3.4 And fulfilled prophecies 2 Pet. 1.19 with 16 17 18. The Old Testament foretold the Kingdom of the Messiah and the previledges thereof long before it came to pass A transient voice is more easily mistaken and forgotten than a standing Authentick Record as Samuel thought Eli spake when the Lord first revealed his word unto him and so offereth a more sure ground for our faith to rest upon than a voice from Heaven could be Besides this word of promise beareth Gods Image and superscription as every thing doth which hath past his hand even to a gâ—at and pile of grass and so shineth to us by its own light if man were not strangely depraved and corrupted by vile affections 2 Cor. 4.2 3 4. By the manifestation of the Truth commending our selves to every mans Conscience For if our Gospel be hid it is hid to those that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the Image of God should shine unto them The Truth of its self commandeth its own respect if men were not strangely perverted and infatuated they would see it cure the faculty and the object is clear enough and would evidence it self As the Sun is seen by its own light Besides this offer of pardon and life by Christ hath been Blessed by God to the conversion of many Souls in all places and throughout all succession of Ages Col. 1.6 The word is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in Truth That word which bringeth forth the fruits of an holy life in all those that heard of it and received it is the very Truth of God Joh. 17.17 Sanctifie them through thy Truth thy word is Truth In the first Age Christ did swiftly drive on the Chariot of the Gospel for within a few years after his death in all the parts of the world it obtained its effect and since it hath held up its head against all encounters of time and therefore we may safely venture our eternal interests on this bottom and build upon the promise of eternal life given us by Christ. Besides God hath given the Spirit which is Gods earnest sealing us up to the day of finall Redemption 2 Cor. 1.22 and 2 Cor. 5.5 and Eph. 1.13 14. Now the Spirit first confirmeth the Scripture before it confirmeth our particular interest and its joys being dispensed to the most holy men in their most sober severest moods cannot be a phantastical impression but doth convince us of the reality and excellency of the unseen Glory And therefore upon all these grounds a believer is confident We know there is a Blessed state reserved in the Heavens for all that believe in Christ and Love God We do not build upon the promise of a deceitful man but upon the word of the everliving God and hence ariseth the strength of our comfort Our interest is a thing rather supposed than apparently asserted and pleaded in Scripture and if men did not leap into faith by the advantage of their Baptism and education rather than take it up solid and certain evidence there would not be such ado about it As fire well kindled of its self bursts out into a flame SO if we did believe these things more firmly our joy would soon be full 1 Joh. 1.4 These things write we unto you that your joy may be full As if the certainty of religion well apprehended would soon make way for Joy And full Joy 2dly The certainty of the person We know that we have a present right and shall have a future possession The certainty of the thing it self dependeth upon the promise of God who is able to give it and hath decreed so to do And to that end hath signified his purpose and confirmed his promise by an oath yet because the promise requireth a qualification and performance of duty in the person to whom the promise is made therefore before we can be certain of our own interest we must not only perform the duty and have the qualification but we must certainly know that we have done that which the promise requireth and are duly qualified and then our Title to Heaven is incomparably more sure than any man's Title to his possessions and inheritance here upon Earth Therefore I shall here first shew What are the qualifications of those who shall have this Blessed Estate Secondly The several degrees of certainty
evidence of things not seen it realizeth our hopes and sheweth us the other world as in a glass As the Devil shewed Christ the glory of the world as in a Map and representation So doth Faith represent the glory of the world to come as in a Map it giveth us a kind of Pisgah sight or view of the promised Land Other men have but a general guess and tradition about Heaven talk at the same rate other Christians do but have not a lively affective sight of it A Believer hath a sight of it other an empty notion he a real prospect Many hang between believing and unbelieving neither assent to the truth of the Promise nor directly deny it Oh Could we by Faith lift up the Eye of the Soul to view those everlasting Mansions By Faith see Heaven in the promise we should be other manner of Christians than we are but most never thought seriously of it to make their assent more firm and strong Keep the Eye of Faith clear The world is a blinding thing 2 Cor. 4.4 2. Faith giveth not only a sight but a tast It is a delightful confidence a strong assent and therefore they are said to tast the powers of the world to come Heb. 6. Faith an anticipation of our Blessedness or a prae-occupation of our everlasting estate 'T is such a sight as ravisheth the heart and filleth it with joy John 8.56 Heb. 11.13 These all dyed in Faith not having received the Promises but having seen them afar off and were persuaded of them and embraced them hugged the Promises And 1 Pet. 1.8 In whom though now ye see him not yet believing that is believing for eternal life ye rejoyce with Joy unspeakable and full of Glory To others the Promises are as dry chips and withered flowers Luke 6.23 Rejoyce ye in that day and leap for joy for behold your reward is great in Heaven 3dly How shall we rouze up our Faith and more firmly believe the promised glory Foundation Stones can never be laid with care and exactness enough None of us believe it so but we may believe it again with more certainty and assurance of understanding At least we need to revive it often as when the Picture waxeth old we refresh the Colours The motives of credibility I have given you in former discourses I shall only now mention its own intrinsick grounds which have a more direct influence on the confidence of a Believer A Blessed Estate is very sure to the Heirs of Promise 1. Partly as being appointed to them from all eternity Mat. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the foundation of the World A purpose so long ago thought of and prepared with such solemnity and designed to us in Christ will not easily be broken off 2 Tim. 1.9 10. He hath saved us with an Holy Calling according to his purpose and Grace which was given to us in Christ before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and brought life and immortality to light in the Gospel It seemed good to God from everlasting to decree within himself concerning us to give us eternal life by Christ Jesus who came to free poor Creatures from Eternal death and the wrath of God abiding on them and to make the offer of a glorious estate to them in the world to come as the fruit of his merit Here was the first Stone laid towards this eternal building even the foundation of God which standeth sure 2. 'T is secured to them by the promise of the faithful God 1 John 2.25 And what needed God to promise what he would not perform In other parts of Scripture we own Gods Authority Why not in the Promises The same God which gave the Commands which you find so powerful on your Consciences the same God gave the Promises In all other promises God standeth to his word and is very faithful and punctual in them as in those which are of a present accomplishment in ultimo non deficiet God hath entred into Covenant with us A Covenant supposeth both parties ingaged it doth not leave one bound and another at large The Precept doth not leave us free and the Promise maketh God a debtor Therefore if he hath promised he will be as good as his word 3. The third ground which raiseth this confidence is the raising and glorifying of Christ who is entred into Heaven as our Fore-runner Heb. 6.20 1 Pet. 1.21 God raised him and gave him Glory and Honour that your Faith and Hope might be in God Heaven is possessed by our Head and surely in our name John 14.2 which is a sure pledge that the Members shall be glorified if our Head be raised he will not leave his Members under the power of Death He hath carried our Nature into Heaven our Flesh thither and advanced it to the Fathers right Hand in Glory let us follow him and we shall get thither also Well now these are the grounds of Confidence whereby we know that there is a Blessed estate reserved for us II. Hope for it Next to a sound belief of such things there must be an earnest expectation of them For having a Promise Hope waiteth for the accomplishment of the thing Promised and looketh out to see it a coming There is a twofold Hope the one necessary to Grace the other very profitable but not absolutely necessary to the Life and being of a Christian. The one is the immediate effect of regeneration 1 Pet. 1.3 The other the fruit of experience Rom. 5.4 The one dependeth upon the promises of God which are proposed to men to beget in them an hope of the greatest good they can expect from God The other dependeth upon our own qualification The one is Antecedent to acts of Holiness the other followeth after it and resulteth from it 1. An Antecedent Hope there must be before the effect of the holy life can be produced For since Hope is the principle of all humane endeavours and actions 't is Hope that sets every Man awork in the world The Merchant Tradeth in Hope the Husbandman Ploweth in Hope the Souldier fighteth in Hope So 't is Hope that sets the Christian awork The Twelve Tribes serve God instantly day and night that they may come to the Blessed Hope Before a Man can ingage in the Spiritual life he must have some Hope and indeed this Hope dependeth upon the conditional offer of eternal life according to the terms of the Gospel This conditional offer is very comfortable to hunger bitten Sinners who do seriously mind their own happiness Of this Hope the Apostle speaketh Heb. 3.6 Whose House are we if we hold fast the Confidence and the rejoycing of the Hope firm unto the end This is the first tast of the pleasures of the world to come 2. There is another Hope which cometh after much exercise in Godliness which requireth
earthly Clay House is dissolved there were a building not made with hands eternal in the Heavens we would groan earnestly desiring to be clothed upon with that House For a Christian while out of Heaven is out of his proper place Looking for and hasting unto the coming of the day of God are joyned together 2. Pet. 3.12 The one word implyeth Faith and the other desire surely men do not believe eternal Blessedness who are coldly affected towards it For an estate so Blessed if it were soundly believed it would be earnestly desired 2. Love They that love Christ will long to be with him Phil. 1.23 I desire to be dissolved and to be vvith Christ c. That Christ is there is the great motive to draw our hearts thither Col. 3.1 If ye then be risen vvith Christ seek those things vvhich are above vvhere Christ sitteth on the right hand of God love desireth the nearest union with the party loved Is Jesus Christ the beloved of our Souls Are we espoused to him as to one Husband 2 Cor. 11.2 do we desire to meet him and delight in his Presence in his Ordinances here Surely then we would desire to be with him hereafter for love doth always desire the nearest conjunction the fullest fruition and the closest communion The absence of our best Friend would be troublesome to us therefore we would groan and desire earnestly to be there where he is to behold his Glory How can we love him when we are so contentedly pleased to be long from him 3dly Hope That is a desirous expectation made up of looking and longing and shewing its self in Hearty groans after as well as delightful foretasts of the Blessedness expected what you hope for will be all your desire This estate is a good absent possible but difficult to be obtained as 't is good it is the object of Love as absent and future of desire as possible we look for it as desirable we groan after it well therefore hope hath a great influence upon these affectionate breathings after Heaven and happiness when joined with earnest expectation Phil. 1.20 5thly The Holy Ghost stirreth up in us these groans or a fervent desire partly by revealing the object in such a lively manner as it cannot otherwise be seen Eph. 1.17 18. 1 Cor. 2.22 Partly by his secret influences as he stirreth up holy Ardors in Prayer Rom. 8.25 26. Inutterable groans after happiness He that imprinteth the firm perswasion doth also imprint the desires of these things in our Hearts 6thly All the Ordinances of the Gospel serve to awaken these desires and longings in us and to raise up our affections towards Heavenly things The word is our Charter for Heaven or Gods Testament wherein such rich Legacies are bequeathed to us that every time read it or hear it or meditate upon it we may get a step higher and advance nearer Heaven The promises of the Word tend to this 2 Pet. 5.4 So do the Precepts to put us in the way everlasting Psal. 119.96 All Gods Commandments have an Eternal influence So for Prayer in company or alone 't is but to raise and act those Heavenly desires There we groan and long in the Lords Supper for New wine in our Fathers Kingdom To put an Heavenly relish upon our Hearts All is done in formality and with Hypocrise if it doth not promote these ends 7thly These desires are necessary because of their effect If we do not desire we will not labour and suffer trouble and reproach and persecution What maketh the Christian so Industrious So patient so self denying so watchful Only because he breatheth after Heaven with so much earnestness Desires are the vigorous bent of the Soul that bear us out in all difficulties The Soul leaneth that way its desires carry it If they be weak and feeble they are controlled with every lust abated upon every difficulty the desire of the other world beareth us out in the midst of the Temptations of this world otherwise a man is soon put out of the humour brought under the power of present things Whatever it is that gets your heart that will command you Foolish and hurtful lusts drown and sink you into a base Spirit 1 Tim 6.9 that all the Counsel that can be used will not reclaim you But if you be groaning and longing for and desiring the happiness of another world you have a victory over Temptations you have overcome the world for you regard it then only as your passage you cannot settle here 8thly The state of the present world doth set the Saints groaning and longing for this House from Heaven For this world is vexatious the pleasures of it are meer dreams and shadows and the miseries of it are real and many and grievous Gal. 1.4 To deliver us from this present evil world The present world is certainly an evil world take the best part of the world the state of the Church here it is quite different from what it will be hereafter Now Gods Children are pilgrims and can hardly get leave to pass thorow as Israel could not get leave to go thorow Edom at other times enemies come forth to stop them in the very wilderness Sometimes the Church is like a Ship in the hands of foolish guides that know not the right art of steerage at other times spotted with the Calumnies of adversaries or the stains and scandals of its own Children sometimes rent and torn by sad Divisions every party impaling and enclosing the Common Salvation within their own bounds unchristianing and unchurching all the rest and the name of Christians challenged to themselves and denyed to others and like a ball of contention carryed away by that party that can rustle down others who stand in their way Though with all this disadvantage 't is better to dwell in the Courts of the Lord than in the Tenâ—s of wickedness Yet surely a tender Spirit that mindeth Sions welfare will groan under these disorders and long to come at that great Council of Souls who with perfect Harmony are lauding and praising of God for evermore That innumerable company of Spirits made perfect Heb. 12.23 That general Assembly gathered together out of several Countries into one Body and one place who live together sweetly and serve God without weakness weariness and imperfection obj But how can Christians groan and long for their Heavenly state since there is no passage to it but by Death and 't is unnatural to desire our own Death Answ. 1. They do not simply desire Death for its self but as a means to injoy these better things So Phil. 1.23 I desire to be dissolved and to be with Christ. 'T is not our duty to Love Death as Death No so 't is an evil that we must patiently bear because of the good which is beyond it But it is our Duty to Love God and to long after Communion with him and to be perfected in holiness Had it not been an evil
back to perdition but of them that believe to the saving of their Souls The great satisfaction that the immortal Soul hath by Faith is that it seeth a place of Eternal abode and therefore it cannot settle here it must look higher than the present World Faith perswadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here There is no man in the world but if he follow the light of reason much more if he be guided by the Light of Grace will seek a place and an estate of rest wherein he may finally quiet his mind Therefore Faith cannot be satisfied till we reach our Heavenly Mansion he is unworthy of an Immortal Soul that looketh no further than earthly things 2. Hope was made for things to come especially for our full and final Happiness God fits us with grace as well as with Happiness he doth not only make a grant of a glorious estate but hath given us grace to expect it Hope would be of no use if it did not look out for another Condition Rom. 8.24 Hope that is seen is not hope for what a man seeth why doth he yet hope for it No there is something to come and therefore because we have it not in possession we lift up the head and look for it with a longing and desirous expectation 'T is said Col. 1.5 That our Hope is laid up for us in Heaven A Believers portion is not given him in hand he hath it only in hope He hath it not but 't is safely kept for his use and that in a most sure place in Heaven where Thieves cannot break thorough and steal 3. Love The Saints have heard much of Christ read much of Christ tasted and felt much of Christ they would fain see him and be with him 1 Pet. 1.8 Whom having not seen ye Love Many Love Jesus Christ whom they have not seen in the flesh or conversed with him bodily but though they have not seen him they desire to see him for Love is an affection of union it desireth to be with the party loved The Spirit in the Bride saith come Rev. 22.17 The Adulteress saith stay away but the loving Spouse and the Bride saith come Carnal men will not give their vote this way but the Soul that loveth Christ would have him either come to them or take them up to him their Souls are not at ease till this be accomplished 1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World This Confession must be made not in word only but indeed and in truth We must carry our selves as strangers and pilgrims 1. Let us be drawing home as fast as we can A Traveller would be passing over his Journey as soon as may be so should we be hastening home in our desires and affections 'T is but a sorry home to be at home in the Body when all that while we are absent from the Lord. There is a tendency in the New Nature to God a perfect enjoyment of God and a perfect subjection to God therefore our desires should still draw homewards Heb. 11.16 They desire a Countrey that is an heavenly All that have gotten a new heart and nature from the Lord their hearts run upon the expectation of what God hath promised they cannot be satisfied with any thing they enjoy here 2. By making serious provision for the other World Matth. 6.33 But first seek the Kingdom of Heaven and the Righteousness thereof and all these things shall be added unto you Men that bestow all their labour and travel about earthly things and neglect their precious and immortal Souls they are contented to be at home in the Body and look no farther But when you are furnishing the Soul with Grace and grow more heavenly strict and mortified you are more meet Col. 1.12 Who hath made us meet to be partakers of the Inheritance of the Saints in Light They that wallow in the delights and contentments of the flesh dislike strictness and holiness What should they do with Heaven they are not fit for it Every degree of Grace is a step nearer home Psal. 84.7 They shall go on from strength to strength Get clearer Evidences of your right to everlasting Life 1 Tim. 6.19 Laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life The comfort of what you have done for God will abide with you therefore let it be your care and great business not so much to live well here as to live well hereafter our wealth and honours and dignities do not follow us into the other world but our works do Consider the place you are bound for and what Commodities grow currant there what will stead you when other things fail 3. Mortifie Carnal desires 1 Pet. 2.11 As strangers and pilgrims abstain from fleshly lusts which war against the Soul The Flesh-pots of Aegypt made Israel despise Canaan Fleshly lusts do only gratifie the Body as corrupted with sin and therefore they must be subdued and kept under by those who have higher and better things to care for If we were to live here for ever it were no such absurd thing to gratifie the flesh and please the body though even so it were not a practice so suitable to the rational life yet not altogether so absurd as when we must be gone and shortly dislodge and when we have great and precious Promises of happiness in another World 2 Cor. 7.1 Having therefore these Promises let us cleanse our selves from all filthiness both of flesh and spirit That bindeth it more upon us These lusts blind the mind besot the heart burden us in our Journey homeward divert our thoughts and care yea being indulged and allowed they make us forfeit Heaven and will prove at length the ruine of our Souls Sowing to the flesh cuts off the hopes of happiness Gal. 6.8 Well then bethink your selves if you look for Heaven will you cherish the flesh which is the Enemy of your Salvation Do you expect a room among the Angels and will you live as those who are slaves of the Devil The World is not your Countrey and will you wholly be occupied and taken up about worldly things what you shall eat and drink and what you shall put on 4 Patiently endure the inconveniencies of your Pilgrimage Strangers will meet with hard usage 'T is no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World The World will love its own but they are chosen out of the World Joh. 15.19 Christ died not for this that we should be dandled upon the Worlds knees As long as the end shall be happy let us bear the inconveniencies of the way with the more patience A Christian that is convinced of a Life to come should not be greatly dismayed at
hereafter we shall have sight or hereafter injoy the beatifical vision 6. That those that have faith must walk by it 1. That Faith and sight are opposed and contradistinguished the one from the other Faith is a grace that is conversant about things unseen or a dependance upon God for something that lyeth out of sight That this is the Essential property and nature of Faith appeareth by the definition of it Heb. 11.1 'T is the Substance of things hoped for and the evidence of things not seen The Objects of Faith are things invisible and future the Lord is absent from us who maketh the promise and Heaven which is the great promise which he hath promised us is yet to come The nature of Faith and Hope is destroyed if the object be seen and present or ready at hand to be enjoyed Rom. 8.24 For hope that is seen is not Hope for what a man seeth why doth he hope for it Vision and possession exclude Faith and Hope there is a constant opposition you see between Faith and sight so that we may know that we have Faith when we can believe those things which are promised though we have little probability in Sense or Reason to expect them and hereby we may know the measure as well as the nature of our Faith for the excellency and strength of it is in believing things upon Gods word to which sense giveth little incouragement as appeareth by those words of Christ to Thomas John 20.29 Thomas because thou hast seen thou hast believed but blessed are they that have not seen and yet believed Thomas must have the object of Faith under the view of his senses which though it did not Argue a nullity in his Faith yet a very great weakness and Imbecillity weak Christians must be carryed in Arms dandled upon knees fed with sensible Pledges and ocular demonstrations or else they are ready to faint but strong Christians can believe above sense and against sense As 't is said of the Father of the Faithful that he believed in Hope and against hope Rom. 4.18 19. And considered not his own Body being dead being an hundred years old nor the deadness of Sarahs womb he staggered not at the promise of God but was strong in Faith giving glory to God The more Faith can live upon the Word of God the better though the things believed be neither felt nor seen and the less of sensible Demonstration we require the stronger the Faith ever This is true in all the objects that Faith is conversant about I shall instance in some The person of Christ. Many believed on him though they had never seen him in the flesh and therefore their Faith is commended 1 Pet. 1.8 Whom having not seen ye love and in whom ye believe rejoycing with joy unspeakable and full of Glory 'T was an advantage certainly to converse with Christ personally here upon Earth but Faith can Imbrace him in the Word though it never saw him in the Flesh. So for the threatnings when we can tremble at the Word as Josiah did when he heard the curses of the law though there were no dangers nigh we do not read of any actual disturbance and trouble at that time in the nation So many times when an Age is very corrupt and things are ripe for Judgment and God giveth warning alas few take it or lay it to heart they are not affected with things till they feel them Few can see a storm when the Clouds are a gathering they securely build upon their present ease and peace though God be angry But in the eye of Faith a sinful Estate is always dangerous and they humble themselves while the judgment is but in its causes as 't is said Heb. 11.7 By Faith Noah being warned of God of things not seen as yet prepared an Ark to the saving of his house by the which he condemned the World and became the Heir of Righteousness which is by faith Mark things not seen are still matter of faith he saw them in the warning of God though he could not any way else see a flood a coming So for Gods aid and succour in a time of danger Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible To appearance he was like to be swallowed up being pursued by a Wrathful and puissant King but the terrours of sense may be easily vanquished by those invisible Succours which Faith relyeth upon So in all matters of practical experience In prosperity we have but too much Confidence but when we are lessened in the World and cut short we are full of diffidence and distrustful fears Psa. 30.6 In my Prosperity I said I shall never be moved Even a Child of God when he gets a carnal Pillow to rest upon lyeth down and sleepeth securely and dreameth many a pleasant Dream and is full of confidence But when God taketh away his Pillow from under his head then he is as diffident as formerly confident God is the same his promises the same his covenant the same the Mediatour the same but we are much changed because we look to things seen and live upon things seen In danger how are we troubled about protection in deep poverty about provisions and maintenance If sick and nigh unto death how little do the promises of pardon and eternal life prevail In perplexed affairs how little can we unravel our selves and refer the issue to God Faith is staggered because we cannot believe in Hope against Hope We must have something in view and sight faith yieldeth no relief to us Let me instance in a case of Spiritual sense in troubles of Conscience When Gods law speaketh him an Enemy and Conscience feeleth him an Enemy How long is it ore we can bring men to any kind of Hope by Christ notwithstanding the rich and free offers of his grace or ingage them when the curse of the Law cleaveth to their Consciences to take Gods way for Cure and Remedy Because they prefer Sense before Faith and the feeling of Gods Law that cleaveth to them maketh them exclude all hope by the Gospel Isa. 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God The recumbency of such a Soul is a notable act of Faith loving God as a Friend trusting him as an Enemy So in outward tryals and difficulties to wait for so much as God hath promised Many trust God no further than they can see him or have probability to expect his help which is a limiting the holy one of Israel Psa. 78.41 Confining him to a circle of their own making If sense be against the promise the promise doth them no good Now to comfort our selves in God when all faileth Hab. 3.18 Yet I will rejoyce in the Lord I will joy in
Heaven not to do my own will but the will of him that sent me 2. We were redeemed is to this end For we are redeemed unto God Rev. 5.9 Thou hast redeemed us to God by thy Blood To be redeemed unto God is to be redeemed to his Service and admitted into his favour and friendship and Communion with him to restore Gods right to us and our Happiness in the injoyment of Heaven Christ first appeased Gods wrath and restored us to a course of Service which we should comfortably carry on till we have received our wages Luke 1.74 75. That he would grant unto us that being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness before him all the days of our life 3. Our entring into covenant with God implyeth it In every Covenant their is Ratio dati accepti Something given and something required Isa. 56.4 They choose the things that please me and take hold of my Covenant To take hold of his covenant there is to lay claim to the Priviledges and benefits promised and offered therein now this cannot be done unless we choose the things that please him That is voluntarily deliberately not by chance but choice enter into a course of obedience wherein we may be pleasing or acceptable to him this is the fixed determination of our Souls Our faces must be set heavenward and the drift aim and bent of our lives must be for God to walk in his way Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your Bodys a living Sacrifice holy acceptable to God A man devoteth himself to God out of the sense of this love to serve him and please him in all things 4. The relations which result from our Covenant Interest There is the Relation between us and Christ of Husband and Spouse Hos. 2.19 Now the duty of the Wife is to please the Husband 1 Cor. 7.34 The relation of Children and Father 2. Cor. 6.18 I will be a Father to you and ye shall be my Sons and daughters saith the Lord. Now the duty of Children is to please the Parents And that is said to be well pleasing to the Lord Col. 3.20 and the rather because 't is a pattern of our own duty to him Masters and Servants Ezek. 16.8 Thou entredst into covenant with me and becamest mine Acts 27.23 Whos 's I am and whom I serve They that please themselves carry themselves as if they were their own not Gods All that we are and all that we have and can do must be his and used for him in one way or another First Vse is for Reproof of those that study to please men to approve themselves to the World and to be accepted in the World that is their great end and scope 1. How can these comply with the great duty of Christians which is to please the Lord Gal. 1.10 If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World is contrary to the very Essential Disposition of the Saints whose great aim is to approve themselves to God however men esteem of them There is a pleasing men to their Edification Rom. 15.2 Let every one of us please his Neighbour for his good to Edification and 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved But to please the sinful humours dispositions and affections of men to make this our great Scope is contrary to sincerity and fidelity in Christs Service Certainly a man ought not to disoblige others much less irritate and stir up the corruptions of others but his great care must be to approve himself to God 2. There is no such necessity of the approbation of men as of God his acceptation and the Testimony of a good Conscience concerning our fidelity in his Service is more than all the favour countenance applause or any advantage that can come by men Choose the approbation of Christ and you are made for ever 't is not so if you choose the approbation of men Please God and no matter who is your enemy Prov. 16.9 Please men and God may be Angry with you and blast all your carnal Happiness as well as deny you eternal happiness Please the Lord and that is the best way to be at peace with men Second Vse by way of self Reflection Is this your great scope and end 1. Your end will be known by your work If you labour to approve your self to God in every relation in every Condition in every business in every Imployment and are still useing your selves all that you have for God this is your trade this is your study you are still at his work that if a man should ask you what are you a doing Whose work is it that you are Imployed about You may be able truely to say 't is the Lords for whom are you studying preaching conferring praying what guideth you in all your relations to whom do you approve your selves for whom are you sick or well 2 Cor. 5.15 That they which live should not live to themselves but unto him which dyed for them and Rom. 14.7 8 9. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or die we are the Lords What moveth you to go on with any business who supporteth you in your business can you say to God what God would have me to do I do it 2. If this be your end it will be known by your Solace So much as a man doth attain unto his end so much doth he attain of Content and Satisfaction 2 Cor. 1.12 For our rejoycing is this the Testimony of our conscience that in simplicity and Godly sincerity we have had our conversations in the World not with fleshly wisdom but by the grace of God we have had our conversations in the World You will not rejoyce so much in the Effects of his common bounty as in his special love So Psa. 4.7 Thou hast put gladness in my heart more then in the time when their corn and wine increased 3. If Gods glory be your scope any Condition will be tolerable to you so as you may injoy his favour Mans displeasure may be the better born yea poverty and want your great cordial is your acceptation with God and losses are the better born as David comforted himself in the Lord his God when all was lost at Zicklag And Hab. 2.1 I will stand vpon my Watch and set me upon the Tower and will watch to see what he will say unto me and what I shall answer when I am reproved SERMON XIII 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ that every
is of this Nature and when it is strong and vigorous it will make strong and mighty impressions upon the heart no opposition will extinguish it Waters will quench fire but nothing will quench this love Rom. 8.37 Nay in all those things we are more than conquerors through him that loved us There are two sorts of tryals that ordinarily carry away Souls from Christ the first is from the left hand from crosses these carry away some but not all though the stony ground could not yet the thorny ground could abide the heat of the Sun yet the Second sort of tryals the cares of the World the deceitfulness of riches and voluptuous living which are the Temptations of the right hand will draw away unmortified Souls and choak the Word Pleasures Honours Riches are a more strong and subtile sort of Temptations than the other But yet these are too weak to prevail with that heart which hath a sincere love to Christ planted in it They will not be tempted and inticed away from Christ If a man would give all the substance of his house such a Soul will be faithful to Christ and these offers and treaties are in vain If love be true and powerful 't is not easily ensnared but rejects the allurements of the World and the flesh with an holy disdain and indignation all as dung and dross that would tempt it from Christ Phil. 3.9 And these essays to cool it and divert it and draw it away are to no purpose Well then this warm love to Christ is the hold and bulwark that maintaineth Christs Interest in the Soul The Devil the World and the Flesh batter it and hope to throw it down but they cannot nothing else will serve the turn in Christs room 3. Whence love to Christ cometh to have such a force upon us or which is all one how so forcible a love is wrought in us I answer 1. Partly by the worth of the object And 2. Partly by the manner how it is considered by us and applyed to us 1. From the worth of the object When we consider what Christ is what he hath done for us and what love he hath shewed therein how can we choose but love with such a constraining unconquerable love as to stick at no difficulty and danger for his sake The circumstances which do most affect our hearts are these our Condition and Necessity when he came to shew this love to us we were guilty sinners in a lost and lapsed estate and so altogether hopeless unless some means were used for our recovery kindness to them that are ready to perish doth most affect them Oh how should we love Christ who are as men fetched up from the Gates of Hell under sentence of condemnation when we were in our blood Ezek. 16. Had sold our selves to Satan Isa. 52.3 Cast away the mercies of our Creation and had all come short of the Glory of God Rom. 3.23 When sentenced to death John 3.18 And ready for execution Eph. 2.3 Then did Christ by a wonderful act of love step in to rescue and recover us Not staying till we relented and cryed for mercy but before we were sensible of our misery or regarded any remedy then the Son of God came to die for us 2. The astonishing way in which our deliverance was brought about by the incarnation death shame blood and agonies of the Son of God Who was set up in our natures as a glass and pledge of Gods great love to us 1 John 3.16 Hereby perceive we the love of God because he laid down his life for us We had never known so much of the love of God had it not been for this instance He shewed love to us in Creation in that he gave us a reasonable Nature when he might have made us Toads and Serpents He sheweth love to us in our daily sustentation in that he keepeth us at his expence though we do him so little service and do so often offend him But herein was love that the Son of God himself must hang upon a cross and become a propitiation for our sins We now come to learn by this instance that God is love 1 John 4.8 What was Jesus Christ but love incarnate love born of a Virgin love hanging upon a cross laid in the grave love made sin love made a curse for us 3. The consequent benefits I 'le name three to which all the rest may be reduced 1. Justification of our persons Rom. 5.1 Being justified by faith we have peace with God And Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And Rom. 5.9 Being justified by his blood we are saved from wrath through him To be at present upon good terms with God and capable of Communion with him and access to him with assurance of welcome and audience To have all acts of hostility cease this is to stop mischief at the fountain head For if God be at peace with us of whom should we be afraid Then to have sin pardoned which is the great ground of our bondage and terror that which blasteth all our comforts and maketh them unsavory to us and is the venom and sting of all our crosses and miseries the great make-bate between God and us Once more to be freed from the fear of Hell and the Wrath of God which is so deservedly terrible to all serious persons that are mindful of their Condition So that we may live in an holy security and peace Oh how should we love the Lord Jesus who hath procured these benefits for us 2. To have our natures sanctified and healed and freed from the stain of sin as well as the guilt of it and to have Gods impress imprinted upon our Souls this is also consequent of the death of Jesus Christ Eph. 5.26 That he might sanctify and cleanse it by the washing of water And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works So that being delivered from the thraldom of sin which is a great ease to a burdened Soul and fitted for the service of God for Christ came to make a people ready for the Lord to be cleansed from all filthiness of flesh and Spirit and to have a Nature Divine and heavenly Let diseased Souls desire worldly greatness swine take pleasure in the mire and ravenous beasts feed on dung and carrion An inlarged Soul must have those higher blessings and looketh upon holiness not only as a duty but a great priviledge to be made like God and made serviceable to him This is that which indears their hearts to Christ he hath loved us and washed us from our sins in his own blood that we might be Kings and Priests unto God Revel 1.5 3. Eternal Life and Glory 1 John 3.1 2. Behold what manner of love the Father hath shewed us That we should be called the Sons of God It doth
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
quick and the dead to him gave all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And Acts 17.3 He Commandeth all men to repent because he hath appointed a day wherein he will judge the World in righteousness by that man whom he hath ordained And Acts 3.19 20 21. Repent therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you whom the Heavens must receive until the times of restitution of all things Why doth the Scripture suggest this Meditation Partly because our pardon is not compleat till that day now we have it under his hand in the Word under his seal by the Spirit then from his Mouth And Partly because of the strictness of that day Now to consider that our case must be reviewed that by our works and words we must be justified or condemned Matth. 12.36 37. Surely we should make our peace and be more watchful and serious for the future And partly considering who is Judge 't is a strong Motive to press us to receive his Person embrace his Doctrine and to put our selves under the Conduct of his Spirit and depending upon the merit of his Sacrifice to use the Appointed Means in order to our full recovery and return to God The Third working Consideration is Conscience which anticipateth the Judgment and taketh God's part within us rebuking us for sin A secret Spy that is in our bosoms which handleth us as we handle it Rom. 2.14 15. Before the Action Conscience sheweth us what is to be done in the Act it correcteth after alloweth or disalloweth As a man acts so he is a Party as he censureth the Action so a Judge After the Act the force of Conscience is most usually seen more than before the Fact or in the Fact because before or in the Action the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds to darken the Mind and trouble iâ— and draw it on their side by their pleasing violence but after the Action the violence of these things ceaseth and is by little and it â—e allayed Guilt flusheth in the face of Conscience Judas Mat 27.4 said I have siâ—ned in bâ—traying Innocent blood Reason hath the greater force doth more affect thâ— mind with grief and fear When a man hath sinned against his Conscience when the act is over and the affection satisfied and giveth place to reason that was before conâ—temned when it recovereth the Throne it striketh through the heart of man with a sharp reproof for obeying appetite before its self bringeth in rerrour and contest unto the mind and the soul â—its uneasie Now then because of this Conscience of sin let us sue out our pardon and discharge Conscience may be choaked and smothered but the flame will break forth again it is not quietly settled but by Reconciliation with Jesus Christ they shun it all that they can but cannot get rid of it John 3.20 For if our hearts condemn us c. There is an hidden fear in the heart of man not always felt but soon awakened usually it speaketh out mens condition to them when their hearts are unfound with God Job 27.6 My heart shall not reproach me all my days The heart hath a reproaching condemning power against a man when he goeth wrong None of us but feel these heart-smitings and checks therefore we should consider of them Now these should be noted partly because to smother and stifle checks of Conscience produceth hardness of heart if not downright Atheism And partly because Conscience if it speaketh not it writeth and where 't is not a Witness 't is a Register And partly because 't is God's Deputy 1 John 3.20 21. And partly because Heaven and Hell is often begun in Conscience Heaven in our Peace and Joy which is unspeakable and glorious 1 Pet. 1.8 and 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience Sometimes Hell in our grief and fears as appeareth in Judas Matth. 27.4 5. I have sinned in betraying Innocent Blood and he went forth and hanged himself A good Conscience is sweet company as a bad is a great wound and burden Well then be settled upon sound terms if you will not have your Consciences upbraid you Thus to the sleepy sinner 2. To the broken hearted I shall speak of God's readiness to pardon and to forgive 'T is his Name Neh. 9.17 But thou art a God ready to pardon 'T is his Glory Exod. 33.18 compared with Exod. 34.7 'T is his Delight Micah 7.18 The case of any sinner is not desperate a Pardon may be had Isa. 55.7 8. 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 For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. A sensible sinner his condition is hopeful Matth. 9.13 with 28. Christ came not to call the righteous but sinners to repentance And Come unto me all you that are weary and heavy laden and I will give you rest To a repenting sinner it is conditionally certain 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins To those who seriously address themselves to this work God sometimes vouchsafeth notable Experiences Psal. 32.5 To those who have verified the sincerity of their Faith and Repentance 't is actually certain evident and comfortable Prov. 28.13 He that confesseth and forsaketh his sins shall have mercy If they fulfil their Covenant Consent confess sin so as to hate it and leave it 't is certain to them in Foro Caeli and in Foro Conscientiae and the more they come to God by Christ and acquaint themselves with him it groweth more firm Job 22.1 For I know that my Redeemer liveth And Rom. 5.1 Being justified by Faith we have peace with God Then their Reconciliation is secured to them by renewed Evidences and Assurances habitual and familiar converse with him as one friend doth with another maketh it grow up into an holy security and peace For the good and advantage of waiting upon God is better discerned when men have persevered in it than when they first begun 3. The excellency of the priviledge let me speak to the actually pardoned to admire the priviledge and get their hearts more affected with it 1. In the general This way of reconciling us by Christ that our trespasses may not be imputed to us was the product of Gods Eternal Wisdom and Goodness As when there was a search for wisdom the depth saith 't is not in me the sea saith it is not with me Job 28.14 So when there is an enquiry for a satisfactory way of reconciling the Creatures to God so
mouth keep the door of my lips I do observe there First That unadvised and passionate Speeches do easily drop from us in our Troubles especially in our Persecution Secondly That a godly conscientious Man is very tender of these as of all evil He that would live in Communion with God for the present and hope to appear with comfort before him hereafter is sensible of the least thing that tends to Gods displeasure and Gods dishonour This is the true spirit of one that will be owned by Christ at the last day Thirdly There is no way to prevent being provoked to Impatience and rashness of Speech or any evil but by keeping a VVatch and renewing our Obligations to God Fourthly VVhoever would keep a VVatch must call in the aid and assistance of Gods Grace Lord set a VVatch upon the door of my lips SERMON XI MATTH XXV v. 14 15. For the Kingdom of Heaven is as a Man travelling into a far Countrey who called his own Servants and delivered to them his Goods And unto one he gave five Talents to another two to another one to every one according to his several ability THE particle for sheweth that this Parable hath some connection with the former We have but two great Affairs in the World the one to promote Gods glory the other to save our own Souls Or in other words To be faithfull to God and wise for our selves This latter was taught us in the former Parable the wise and provident Virgins made sufficient preparation for their reception into the Nuptial Feast The other faithfulness to God in employing our Gifts Talents and Opportunities for his glory is taught in this Parable Therefore the drift of it is to set us all a-work in our Places and Callings for the Glory of God that we may look Christ in the Face at his Coming For the Kingdom of Heaven c. In which words we have First The Person trusting A Man Who is here represented 1. As a great Lord and Master that hath Servants of his own and several Gifts to bestow upon them at his pleasure In Luke 't is A certain Nobleman who went into a far Countrey to receive for himself a Kingdom Luk. 19.12 In Mark Chap. 13.34 A great Master of an house who entrusts his Servants with his goods till his return 2. He is here considered as travelling into a far Countrey Christs ascending into Heaven is thereby intended for Gifts are the fruits of his Ascension Secondly The Persons intrusted He called his own Servants and delivered to them Not only Ministers and Officers of the Church are meant though they especially but all Christians who are Christs Servants employed by him in one state of life or other Thirdly The things intrusted his Goods they are bona things good in their nature and they are dona gifts freely given and delivered to us and not meerly given They are Talenta Talents not things meerly given as we give Money to a Beggar but as we give an Estate to a Factour As they are bona they must not be despised as dona Gifts they call for Thankfulness as Talents for Faithfulness The Jewish Talent was an hundred Eighty one pound ten shillings Now these Talents are Ordinances Opportunities Estates Gifts Graces all that we have received from God Either dona Administrantia or Sanctificantia Helps and Means and Opportunities to glorifie him which are the Occasions or the Graces of the Spirit which are the Dispositions to make us so to doe Fourthly The Variety observed in the Distribution To one five to another two to another one Which difference expresseth the divers kinds of Gifts and the measure and the degree in which they are bestowed Though all have not equal measure yet every one hath some Gift and some measure something that is peculiar to himself whereby he may be usefull Fifthly The Rule which is observed in the Distribution to every one according to his ability As in the Parable the wise Master knoweth every Servant according to his prudence and skill so in the Explication of the Parable every man is gifted and employed by Christ according to his natural Receptivity The Eye hath its office as an Eye and the Hand as an Hand and the Foot as a Foot I shall not pursue every minute Circumstance but only touch upon those things which are most remarkable First Observe then Doct. 1. That Christ Iesus is the great Lord and Owner He is so represented here with respect to Persons and Things Persons Those that received the Talents are called his own Servants and the several Gifts and good things bestowed upon them are called his Goods and these dispensed according to his sovereign will and pleasure to one more to another less Concerning Christs being a Lord and Owner let me give you these Observations First The Power of Christ as an Owner and free Lord is to be distinguished from his power as a Governour and Ruler As a free Lord he hath mercy on whom he will have mercy As a Governour and Ruler so he judgeth the World in righteousness or according to the Law or stated Rule which he hath given of his Will With respect to the one 't is not in him that willeth or in him that runneth but in God that sheweth mercy But with respect to the other so run that you may obtain Compare Rom. 9.16 with 1 Cor. 9.24 for God that is arbitrary in his Gifts is not arbitrary in his Judgments His Law and the Precepts of it is the Rule of our Duty but in the Sanction of it 't is the Rule of Gods Process But as an Owner he discovereth his Sovereignty and Dominion as a Ruler or Judge his Justice or Righteousness All acts and matters of free favour are dispensed by him as a Lord but matters of right and wrong come before him as a Judge The Good man of the House pleaded ill I may do with my own as it pleaseth me Mat. 20.15 that belongeth to a Supream Owner Besides his being an Owner goeth before his being a Ruler and is the foundation of it For his absolute Propriety in us giveth him a legislative power over us to dispose of us or command us according to his own will He may give his Creatures what Rules he pleaseth and order them to what ends he thinketh good and bind them to observe his Order upon what terms he will I am the Lord Lev. 18.1 2 3 4 5 6. Therefore before the course of Government established between him and the World he is first considered as an Owner Secondly This Power and Ownership accrueth to Christ by a double Title jure Creationis Redemptionis 1. By right of Creation Ezek. 18.4 Behold all Souls are mine He hath a right to dispose of Man and all the rest of his Creatures as being all of them the works of his hands He that gave them their Beings when they were not and still supporteth them now they are hath an undoubted
John 10.28 29. This is the great security of the Fold that they are under the power of so careful and so able a Shepherd This Almighty power of God and Christ doth mightily fortifie us against all temptations we meet with in the way to Heaven 6. This right accrueth to believers by virtue of their interest in Christ 1 Cor. 3.22 23. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or to come all are yours and you are Christs and Christ is Gods All things are theirs wherein they are concerned if not in possession yet in reduction or final use Friends Enemies Ordinances Providences all conditions Life Death If you resolve firmly to obey Christ and adhere to him you need not fear any thing Now upon these grounds a Christian may conclude that nothing shall separate him from the love of God which is in Christ Jesus our Lord. 4. That we ought firmly to be perswaded of this here I shall shew you how this perswasion is bred in us 1. By the word of the Gospel discovering to us the whole mystery of our Redemption by Christ with all the consequent benefits There all Gods merciful designs for the justifying sanctifying and glorifying the creature are manifested to us as matter of our faith Acts 19.8 And perswading the things concerning the kingdom of God The Doctrine and end of his Ministry was to perswade men of the necessity of coming out of their lapsed estate and the power of the Devil and to put themselves under the government of the King whom God hath set upon his holy hill of Sion that he may defend them against the Devil the World and the Flesh and at length bring them to everlasting happiness Again Acts 28.23 And he expounded and testified the kingdom of God perswading them concerning Jesus c. Assuring them of his sufficiency to save them Now this they did partly by shewing the danger of the contrary 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men and partly by shewing the grace and readiness of God to own them in all troubles Acts 13.43 Perswading them to continue in the grace of God And if men do quarrel at this dispensation they will not be edified by any other be it never so extraordinary Luke 16.31 Neither will they be perswaded though one should rise from the dead There is more reason to perswade the Scriptures are true than if a message were brought to us by a vision or apparition which would not induce us to quit our sinful habits and customs Now this is the means when we receive it and are perswaded of it 2. By the Spirit 1 Cor. 2.12 Now we have not received the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God The spirit of God is necessary that we may believe the Doctrine of the Gospel and cure our worldly and sensual inclinations for who else will be brought to forsake the things which he seeth and loveth for a God and a Glory which he never saw 3. By faith which is a perswasion of the truth of such things as God hath revealed because God hath revealed them 1 John 4.16 And we have known and believed the love which God hath to us 'T is matter of faith to believe the love and care of God over his people 4. Experience The perswasion with application increaseth our confidence His love to us in particular is known by what he hath wrought in us and for us and this increaseth our perswasion and breedeth in us a holy confidence 2 Cor. 1.10 Who hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me and I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evil work In this perswasion confirmed seasoned experienced Christians do continue who have not only a true faith in Christ and a settled love to him but such as maketh up an evidence in their conscience of their sincerity and giveth an undoubted perswasion of his love to them 1. They are such as are rooted and grounded in faith The full comfort of Christianity is reserved for such as are described by the Apostle Col. 1.23 If ye continue in the faith grounded and settled and be not moved away from the hope of the Gospel There is an initial faith which may wither as the grace of the second and third ground and there is a rooted faith which will be supported and maintained in the good and honest heart Therefore 't is not sufficient once to assent to the truth of the Gospel in our understandings or imbrace the good things offered to us by our will and affections but we must be rooted and grounded in the faith Fluctuating opinion without a well-grounded perswasion will not serve the turn Some slight desires and affections to blessedness to come will not maintain us against the several blasts of so many temptations as we meet with but we must get a faith that will make us indifferent to all worldly things heighth or depth life or death The sound world-conquering faith will only give us safety and I am sure will only give us comfort 1 John 5.4 For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Such a sound belief of blessedness to come maketh us dead to the present world 2. Such as are rooted and grounded in love A taste may fail Heb. 6.3 4. A slender insufficient touch of the love of God upon the soul will not break the force of opposite inclinations and temptations Eph. 3.17 18 19. That ye being rooted and grounded in love may be able with all saints to comprehend what is the breadth and length and depth and heigth and know the love of Christ which passeth knowledge A sincere love doth so fasten us to Christ that no temptation is able to shake us or unloose us for they are acquainted more and more with Christs love and admire it are ravished by it feel the effects of it The breadth noteth the great blessings we have by it or the ample priviledges of the New Covenant The length the duration of it from one eternity to another The depth of it his profound condescention fetching us out of Hell its self by a painful cursed and ignominious death The heigth as it raised us up to the glory of Heaven and that everlasting blessedness Now none are said to comprehend this but those that are rooted and grounded in love that is to comprehend them to their comfort and joy to comprehend it to their conquest and victory over temptations to comprehend it as their triumph and confidence None but those whose hearts are filled with the love of God and