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
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
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of self-Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
us when we receive the Effects and God is actually become our reconciled Father in Christ. God's Love from Everlasting was in Purpose and Decree not in Act. God's Love in us is to be interpreted two ways both in the Effects and the Sense In the Effects at Conversion Ephes. 2.4 5. But God who is rich in Mercy for his great Love wherewith he loved us even when we were dead in Trespasses and Sins hath quickned us together with Christ. In the sense when we get assurance and an intimate feeling of it in our own Souls Both are wrought in us by the Spirit Rom. 5.5 And Hope maketh us not ashamed because the Love of God is shed abroad in our Hearts by the Holy Ghost that is given to us A Man may have the Effects but not the Sense God may love a Man and he not know it nor feel it But we are to look after both Therefore I shall do two things First Press you to get the sense Secondly Speak to the Comfort of them that have indeed the Effects but not the Sense First I shall press you all to get the sense and comfortable apprehension of this Love that God loved you as he loved Christ. 1. Motives The Benefits are exceeding great 1. Nothing quickneth the Heart more to love God Certainly we are to love God again who loved us first 1 John 4.19 Now tho it be true that Radius reflexus languet that God loveth us first best and most yet the more direct the Beam the stronger the Reflection the more we know that God loveth us in Christ the more are we urged and quickned to love God again 2 Cor. 5.14 For the Love of Christ constraineth us And this Consideration is the more binding if you expect those Privileges which Christ had you must express your Love by suitable Obedience John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me John 4.34 My Meat is to do the Will of him that sent me and to finish his Work John 8.29 And he that sent me is with me the Father hath not left me alone for I do always those things that please him You must love him as Christ loved him Will you sin against God that are so beloved of him Thus we must kindle our Hearts at God's Fire for Love must be paid in kind 2. It maketh us contented patient and joiful in Tribulations and Afflictions Rom. 5.3 And not only so but we glory in Tribulations also And 1 Pet. 1.8 Whom having not seen ye love in whom the now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory 3. Nothing more emboldneth the Soul against the Day of Death and Judgment than to know that God loveth us as he loved Christ and therefore will give us the Glory that Christ is possessed of 1 John 4.17 Herein is our Love made perfect that we may have boldness in the Day of Judgment because as he is so are we in the World the greater apprehension we have of the Love of God in Christ the more perfect our Love is 2. Means that this may be increased in us 1. Meditate more on and believe the Gospel It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26 I have declared to them thy Name and will declare it that the Love wherewith thou hast loved me may be in them and I in them Fervency of Affection followeth strength of Perswasion and strength of Perswasion is encreased by serious Thoughts 2. Live in Obedience to the Spirit 's sanctifying Motions for this Love is applied by the Spirit Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God compared with the 16 th The Spirit it self beareth Witness with our Spirits that we are the Children of God The Spirit obeyed as a Sanctifier will soon become a Comforter and fill our Hearts with a sense of the Love of God 3. Take heed of all Sin especially hainous and wilful Sins Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear Ephes. 4.30 And grieve not the Holy Spirit of God whereby ye are sealed to the day of Redemption Otherwise you may lose the sense of God's Love once evidenced Men that have been lifted up to Heaven in Comfort have fallen almost as low as Hell in sorrow trouble and perplexity of Spirit One Frown of God or withdrawing the Light of his Countenance will quickly turn our Day into Night and the poor forsaken Soul formerly feasted with the sense of God's Love knoweth not whence to fetch any Comfort and Support Secondly I shall seek to comfort them that have but the Effects not the Sense For many serious Christians will say Blessed are they who are in Christ whom God loveth as he loved Christ but what is this to me that know not whether I have any part in him or no To these I will speak two things 1. What Comfort yet remaineth 2. Whether these be not enough to evidence they have some part in Christ. 1. What may yet stay their Hearts 1. The Foundation of God still standeth sure The Lord knoweth those that are his 2 Tim 2.19 He knoweth his own when some of them know not they are his own he seeth his Mark upon his Sheep when they see it not themselves God doubteth not of his Interest in thee tho thou doubtest of thy Interest in him and you are held faster in the Arms of his Love than by the Power of your own Faith as the Child is surer in the Mother's Arms than by it's holding the Mother 2. Is not God in Christ willing to shew Mercy to Penitent Believers or to manifest himself to them as their God and reconciled Father Did not his Love and Grace find out the Remedy before we were born And when we had lived without God in the World he sought after us when we went astray he thought on us when we did not think on him and tendred Grace to us when we had no mind and heart to it Isa. 65.1 I am sought of them that asked not for me I am found of them that sought me not 3. Hast thou not visibly entred into the Bond of the Holy Oath and consented to the Covenant seriously at least if thou canst not say sincerely Or dost thou resolve to continue in Sin rather than accept of the Happiness offered or the Terms required then thou hast no part in Christ indeed But if thou darest not refuse his Covenant but chearfully submittest to it then God is thy God Zech. 13.9 I will say It is my People and they shall say The Lord is my God If thou consentest that Christ shall be thy Lord and Saviour thou art a part of the renewed Estate whereof Christ is the Head 4. If thou
up there can be no water in the stream 4. It giveth us greater certainty of the Religion we profess when we feel the Power of it in our Hearts 1 Joh. 5.10 He that believeth on the Son of God hath the witness in himself he hath a sense of what he hath heard he hath felt the power of the Spirit inclining him to God and heavenly things and subduing his carnal affections he hath tasted the sweetness of Gods Love in Christ and you cannot perswade a man against his own sense therefore when men have tasted and tryed and found the admirable Effects of the Gospel upon their hearts they will know that which bare Speculation could never discover to them in order to love certainty and close adherence they find all made good and accomplished to them they find the Truth doth make them free heal their Souls and sanctifie their Natures appease their Anguish offer them help in Temptations relieve their Distress bind up their broken Hearts c. 5. Then the Truth hath a power upon us when it is put into their mind and heart they have an inward ingrafted Principle Jam. 1.21 Receive with meekness the ingrafted word which is able to save your souls they find not only Truth in the Word but Life and obey God not only as bound to obey but as inclined to obey there needeth no great inforcing 1 Thess. 4.9 Ye your selves are taught of God to love one another and Prov. 2.10 Wisdom entreth into thy heart it becometh another Nature to us if it enters upon the mind only it begets but a lazy and faint inclination 6. It begets a holy Conversation for those who have the Word of God stamped upon their hearts and minds will shew it in their actions So it is said 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart Believers are Christs Epistle by which he doth recommend himself and his Doctrine to all men when they see what excellent Spirits his Religion breedeth So Phil. 2.15 16. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse nation among whom ye shine as lights in the world Holding forth the word of life 2. I observe That the fruit of this imprinting of the Doctrine of the Gospel upon their hearts was Obedience For so saith the Apostle Ye have obeyed All that Knowledge we have must still be directed to Practice Deut. 4.6 Keep therefore and do them for this is your wisdom and understanding otherwise we do little more than learn these Truths by rote or at best to fashion our Notions of Religion that we may make them hang together 1. We are bidden to inquire after the ways of God not to satisfie Curiosity but to walk therein Jer. 6.16 Thus saith the Lord Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls But they said We will not walk therein Their disobedience was not so much against the knowledge of the Truth as against the practice thereof Men are not against Truth so much in their minds as in their hearts they will not do what they know 2. The comfort and sweetness is in keeping and obeying Psal. 19.11 In keeping thy commandments there is great reward not only hereafter but now There is a sweetness in knowing for all Truth especially heavenly Truth is an oblectation of the mind but there is more in keeping and obeying because Practice and Obedience giveth a more experimental knowledge of these things as a taste is more than a sight and by a serious obedienceâ—he taste of these blessed Truths is kept upon our hearts It is but a flush of joy that is stirred up by Contemplation the durable solid joy is by Practice and Obedience Besides that God rewardeth acts of Obedience more than acts of Contemplation with comfort and peace for Contemplation is an imperfect operation of man unless the effect succeedeth yea we are not capable to receive this comfort for knowledge doth not prove the sincerity of our hearts so much as obedience therefore it is Practice that hath the Blessing in the bosom of it 3. Where men receive the Doctrine of the Gospel rather in the Light than in the Love of it they do but increase their punishment Luke 12.47 That servant that knew his masters will and prepared not himself neither did according to his will he shall be beaten with many stripes all the Priviledge of their exact Knowledge shall be but an hotter Hell 3. I observe That it is Obedience from the Heart and so it must needs be if we consider the contexture of the words or the imprinting the Doctrine of the Gospel it is first upon our Hearts and then upon our Lives Isa. 51.7 The people in whose heart is my Law So Deut. 6.6 These words that I command thee this day shall be in thy heart for by the love of it we are brought to the obedience of this holy Law So Prov. 4.4 Let thy heart retain my words Prov. 22.22 Lay up my words in thy heart there is the proper Repository of the Law of God it cannot work any good effect upon us till we get it there there is its proper seat thence its influence I shall urge but two Arguments First It is Terminus actionum ad intra it is the end of all those actions that come inward The heart is that which God looks after Prov. 23.26 My son give me thy heart He commandeth the Ear but still his commands reach the Heart It is the Heart wherein Christ dwelleth Eph. 3.17 not in the Ear Tongue or Brain till he take possession of the Heart all is as nothing The Bodies of Believers are Temples of the Holy Ghost but still in relation to the Heart or Soul nothing is prized by God but what cometh thence Men care not for obsequious compliances without the heart 2 Kings 10.15 Is thine heart right as my heart is with thy heart Some content themselves with a bare profession of Religion or some superficial Practices but all is nothing to God though thou pray with the Pharisee pay thy Vows with the Harlot Prov. 7. kiss Christ with Judas offer Sacrifice with Cain fast with Jesabel sell thine Inheritance for a publick good as Ananias and Sapphira yet all is nothing without the heart Judas was a Disciple yet Satan entred into his heart Luke 22.2 Ananias joyned himself to the People of God but Satan filled his heart to lye unto the Holy Ghost Acts 5.3 Simon Magus was baptized but his heart was not right with God Acts 8.22 the great defect is in the Heart Secondly It is Fons actionum ad extra the Well-spring of all those actions which look outward as Prov. 4.23 Keep thy
〈◊〉 passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affections The first word noteth vexing passions the next desirable lusts There are two dispositions in the soul of man of aversation and prosecution by the one we eschew evil by the other we pursue good Corruption hath invaded both and therefore Grace is necessary to rectifie and govern both 2 Cor. 6.7 By the armour of righteousness both on the right hand and on the left 1. We must crucifie our passions which have to do with evils vexatious to the flesh and we must subdue our lusts or affections which have to do with those good things which are pleasing to the flesh there are vexing evils in which the mind suffereth a kind of affliction but 't is a disorder arising from self-self-love and therefore it must be mortified as envy which corrodeth and fretteth the heart of him that is surprized by it but yet self love is the cause of it for we are troubled that any water should pass by our Mill or that others should enjoy any honour or esteem or trade or profit which we covet for our selves so anger at any thing done by man which is displeasing to us and if given way to is a short fury and madness and hindreth a clear discovering of what is right and equal Jam. 1.20 So worldly sorrow at any thing done by God displeasing to the flesh 2 Cor. 7. Worldly sorrow works death So inordinate fear which betrayeth the succors which reason and grace offereth to fortifie us upon any sudden incursion of evil The fear of man bringeth a snare Prov. 29.25 So worldly cares which divert us from God and dependance on his Providence Phil. 4.6 7. Yea set up an anti-providence in our own hearts The like may be said of malice and revenge all which bring a torture with them and if allowed or indulged would soon destroy our love to God or men as if God withholdeth from us any good that we desire or sendeth that which we desire not but crosseth our humor as sickness want reproach or disrespect or whatever the heart is carried to eschew or if men enjoy any thing more than we would have them or do any thing contrary to the conveniency of our flesh we storm and fret justifie our passions think we do well to be angry tho these are a sort of sins which are a punishment to themselves and do destroy not only our duty but our peace and disquiet and torment and soul that harbors them yea will soon destroy that love we owe to God or man therefore they must be mortified 2. Not only our passions but our affections must be mortified Or more pleasant lusts to which we are carried by a sweeter inclination of nature such as are stirred up by carnal baits and pleasures as to instance in sins of the more sordid and brutish part of mankind motions to Intemperance Luxury Uncleanness and brutish Satisfactions or to instance in the more refined part of the world to worldly Greatness Honour and vain delights to be distinguished from others by Estate Rank and outward Dignity as every man is apt to be carried away by some inordinate lust or other now whatever the distemper be it must be purged out of the heart if we would have Christ have any interest there And here we must not only restrain the act but mortifie the habits for otherwise we cannot be safe for every temptation falleth in with some or other of these sins and giveth a new life to it unless the lusts are weakned the conversation cannot be Christian 1 Pet. 2.4 Abstain from fleshly lusts having your conversations honest and Jam. 4.1 From whence come wars and fighting Come they not hence even from your lusts that war in your members All their strifes and contentions come from their carnal hearts or sensual inclinations which first rebelled against the upper part of the soul or the dictates of Grace and Reason and then broke out into outragious or misbecoming practises And our Saviour telleth us that Murthers Thefts Adulteries come first out of the heart Matth. 15.19 From the polluted fountain of the heart floweth all the pollution of the life And if the act should be restrained yet unless the heart be cleansed all is loathsome to God Matth. 23.27 Therefore kill the lusts in your heart and ye shall more easily curb the sins of the outward man that they may not break out to Gods dishonour Many think to fashion the life but neglect the heart and if they keep from scandal yet they do not advance the Authority and Power of Grace in the Heart but self-love securely beareth rule in the soul. Many die by inward bleeding as well as by outward wounds therefore unless our irrascible or concupiscible faculty be bridled and made pliable to the conduct of the heavenly mind we shall do nothing in Christianity to any good effect 3. As to actual temptations when they stir indwelling sin complain of the violence to God Rom. 7.24 Oh wretched man that I am Who shall deliver me from this body of death Bemoan your selves to him who alone can help you and is ready to do so when you are afraid of doing any thing contrary to your duty and an humble sense of your impotency is not only a good preparative to receive his graces but also to defy and rebuke the temptation Matth. 4.10 Get thee behind me Satan and Gen. 39.9 How shall I do this great wickedness and sin against God These are best smothered in the birth 4. Take heed of those sins which the people of God are most in danger of 'T is hard to say what they are for all sins when they are near and importune the flesh by the easie and profitable practice of them without danger or discovery may tempt an unwary heart Therefore we must have always our eyes in our head and stand upon our guard the secure are next to a fall there is no cessation of arms in this warfare nor treaty and conclusion of peace to be made with our lusts Sin is a bosome-friend but yet the sorest enemy and if we be not resolute and vigilant our appetites and senses or passions may betray us and if you be not daylie deadning worldly inclinations self-esteem and conceit you cannot stand out against the smallest temptation But they are most in danger of those sins which the temperature of body and constitution do incline them unto tho we must watch against all sins for all are hateful to God and contrary to his law and incident to us yet we are inclined to one sin more than to another there is something that is our privy sore and may be called the plague of our own hearts 1 Kings 8.38 Now this must be watched and striven against and here the victory is never cheap nor easie Many a groan many a prayer many a serious thought many an hearty endeavour it will cost us these master lusts they never go alone like great diseases that
is an object of our love 2. The act 'T is the complacency and well-pleasedness of the soul in God as an all-sufficient Portion This implieth 1. A desire or earnest seeking after God in the highest way of enjoyment we are capable of here and so those mercies are most valued which are nearest to himself and shew us most of God and do least detain us from him his favour and image or to mention but one his sanctifying grace and spirir and therefore his saints are described to be those that hunger and thirst after righteousness Matth. 5.6 They earnestly desire to be like God in purity and holiness and his sanctifying spirit is the surest pledg of Gods love Rom. 5.5 Because the love of God is shed abroad in our hearts by the holy spirit given us and doth most help us to love him again Rom. 8.15 And have received the spirit of adopton whereby we cry Abba Father Other gifts that conduce to please the flesh may keep us from him as wealth honour and pleasures but saving grace as it cometh from God so it carryeth us to him 2. A delight in him so far as they enjoy God they delight in him Psal. 4.6 7. Lord lift up the light of thy countenance upon us thou hast put gladness in my heart more than in the time when their corn and wine increased His favour is life his displeasure as death to their soul. Thou didst hide thy face and I was troubled Psal. 30.7 They look upon God reconciled as the best friend and God displeased as the most dreadful Adversary 3. 'T is their comfort and solace that they shall more perfectly see him and be like him in the other world to which they are tending when they shall behold their glorified Redeemer and their own nature united to the Godhead and their persons admitted into the nearest intuition and fruition of God they are capable of and live in the fullest love to him and delight in him Rom. 5.2 We rejoice in hope of the glory of God 4. They are so satisfied with this that their great business is to please God and be 〈◊〉 with him 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted with him 3. The properties of this love 1. 'T is not a speculative but a practical love Some please themselves with fancies and airy Religion that consists in lofty strains of devotion and fellow-like familiarity with God but the true love is seen in obedience John 14.15 If ye love me keep my commandments and 1 John 5 3. For this is the love of God that we keep his commandments Our love is a love of duty we have such a deep sense of the Majesty of God such an esteem of his favour that we dare not hazzard it by doing any thing which may be a breach of our duty or a grief to his spirit or a dishonour to his name 2. 'T is not a transient but a fixed love Not a pang of zeal for the present but a radicated inclination towards God or a deep impression left upon the heart which disposeth it to seek his glory and do his will the bent of the mind is to God and Heaven They do not chuse him for their portion only but cleave to him all their desire and endeavour is to please glorifie and enjoy God Some have good inclinations but they are as unstable as water being divided between God and the world Jam. 1.8 But these allow no rival and competitor with God in the soul Psal. 73.25 Whom have I in heaven but thee and there is none on earth that I desire besides thee 3. 'T is not a cold but a fervent love We are not to love God after any sort remisly coldly but with the greatest vigor and intention of affection so it runneth Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Many words are heaped together to increase the sence that our love may be a growing love quickned and heightned to a further degree 1. 'T is God that is loved not the creature Thou shalt love thy neighbour as thy self but God with all thy heart in a moral consideration there are three beings God Neighbour Self There is a law that you should love God and a law that you should love your neighbour but where is the positive law that you should love your selves Turn over the Scriptures and you will find nothing of this There are Laws to restrain self-love none to excite it in this we need no Teacher there is something in our bosomes to prompt us to love our selves therefore 't is rather supposed than enforced Pauls adverbs are emphatical Titus 2.12 That we should live soberly righteously and godly What is it to live godly but to esteem love reverence and serve God with all our heart and all our strength and to live justly as to our neighbour What is it but to love our neighbour as our self What ye would that men should do unto you do ye the same to them What is it to live soberly as to our selves but that our self-love should be moderated that we should abstain from all unlawful and superfluous pleasures and use the lawful ones sparingly as meat drink cloathing recreation unless we would have our souls choaked or snared Self-love hath so filled the hearts of men that there is no room or little room left for the love of God or our neighbour but yet there is a measure set how we should love our neighbour but we cannot over-love God there all the heart all the soul all the might 'T is modus sine modo mensura sine mensura terminusâ—sine termino here no excess or hyperbole hath any place 2. The nature of the object loved God is infinitely and eternally good therefore we must love God without any exceptions and restrictions as the object of love is goodness so the measure of the goodness is the measure of the love a greater good must be loved more and a lesser good must be loved less Somewhat besides God may be good but 't is finite and limited the Creature is a particular good and our love to it is a particular limited love God only is a sea of goodness without banks and without bottom therefore our love to God is not limitted by the object but the narrowness of the faculty God in this life is seen darkly and so also loved for our love doth not exceed our knowledge that 's our defect God deserveth more 3. God is loved ut finis as the last end and all other things ut media ad finem Now common reason will tell us that the end is desired without measure and the means in a certain respect and proportion to the end As for instance when you are sick you send for the physitian the end is health the medicaments and prescriptions are the means the end you intend absolutely but
obliging This is a feast long in preparingâ— to make all things ready for our acceptance therefore this calleth for love 6. This purpose is followed with his watchful and powerful providence guiding and ordering all things that it may not miscarry and lose its effect which is as great and sensible an argument of the love of God as can be propounded to us Job 7.17 18. What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him and that thou shouldest visit him every morning and try him every moment If a Prince should form the manners of a beggars child and watch him at every turn it would be a great condescention When others are spilt on the great Common of the world by a looser providence they are a peculiar people who have a special interest in his love and care and his charge Now the Scripture delighteth to suit qualifications and priviledges Psal. 31.14 I trusted in thee O Lord I said thou art my God Isa. 58.13 14. If thoâ— turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways not finding thine own pleasure not speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the Lord hath spoken it Psal. 91.1 He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty So here Gods love expressed in his mindfulness and vigilancy over our affairs should excite our love to him again and our love will be highly recompenced by his care and mindfulness of us 7. These Believers and called ones are considered as afflicted and his purpose is to arm them against the bitterness of the cross Nothing so fit for this use as love if we did love God the burden of afflictions would be light and easie to be born because 't is from God it cometh John 18.11 Love is the fittest grace to bring the heart to submit to God Love God once and nothing that he saith or doth will be unacceptable to you his commands will not be grievous nor his providences grievous our desires will be after him when his hand is most smart and heavy upon us and when sense representeth him as an enemy yet we cannot keep off from him Isa. 26.8 In the way of thy judgments O Lord we have waited for thee the desire of our soul is unto thee and to the remembrance of thy name 8. Not only with ordinary afflictions but troubles for their fidelity to Christ love will indure much for God as well as receive much from him James 1.12 Blessed is the man that indureth temptations for when he is tryed he shall receive the crown of life which he hath promised to them that love him Mark 't is not said to them that fear him or trust in him but them that love him because 't is love that maketh us hold out in temptations love that ingageth us to zeal and constancy that overcometh all difficulties and oppositions for Gods sake Nihil est quod non tolerat qui perfecta diligit he that loveth much will suffer much He cordially adhereth to God with courage and resolution of mind and is not daunted with sufferings Cant. 8.7 Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned Love is not bribed nor quenched where love prevaileth upon the heart we shall esteem nothing too much or too dear to be parted with for Gods sake As in these troubles Gods love is best known and discovered to us so our love to God is best known and discovered also the more we love God the more sensible do we find it and are perswaded that all things shall work together for good your title is clearer experience greater 1 Cor. 8.3 If any man love God the same is known of him That is owned by him in the course of his providence If we are sanctified to God all things would be sanctified to us 'T is otherwise with hypocrites if God indow them with gifts they prove a snare to them but if you love God above all count his favour your happiness and make pleasing of God your constant work and resolve to obey him at the dearest rates you will soon find this testimony of Gods love then all the influences of his eternal love and grace shall be made out to you and his external providence doth help you on in the way to Heaven for a man that loveth God as his chief good shall never be a loser by him 9. This is a sure and sensible note of effectual calling for as sincere faith is the immediate fruit of it so true faith cannot be severed from love This is that which maketh us saints indeed but without it whatever gifts and parts we have whatever knowledge and utterance we are nothing 1 Cor. 13.1 2 3. There may be many convictions and purposes and wishes and good meanings in those who are yet but under a common work but till there be a thorough fixed bent of heart towards God as our last end and chief good we have not a sure evidence of grace or that our calling home to God is accomplished Many a thought there is of the goodness of God the necessity of a Saviour the love of Christ and the joys of Heaven yet after all this the heart may be unrenewed and unsanctified till this addictedness and devotedness to God for 't is not every wish or minding of Christ but an hearty sincere affection which is required of us as to our title Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity not for a time not with an uneffectual love or upon some foreign motives but have this habitual love which constituteth the new heart Well then this is a sure mark of one that hath interest in the love of God and one of those marks which is best known to the person that hath it for love to Christ cannot be well hidden but will be easily discerned USE To inform us That these are for the present excepted out of this priviledge that do not sincerely love God and love him above all They are of two sorts 1. Some have a weak and imperfect motion of their wills a wish a faint desire to please God in all and above all things but being overcome by their own lusts they do not simply and absolutely desire it and had rather please their fleshly lusts than please God at least the event doth so declare it you give God nothing if you do not give him all the heart we are so to love God and seek his glory and do his will
an internuncius and messenger but when he used him as a Redeemer as one that was to pay a ransom for us it may be much more said so 3. For us all The Persons for whom for the cursed race of fallen Adam who had no strength to do any thing for themselves who had cast away the mercies of our creation and were sensless of our misery and careless of our remedy had abused the goodness of his bounty and patience and were utterly lost to God and themselves the whole time that we lived in the world shewed Gods sparing us but yet he spared not Christ Every moment we lived after the committing of sin was the fruit of Gods indulgence the arrow is upon the string only God respiteth execution and took this way of Redemption by Christ that we might be discharged not only from the hurt but the fear of his wrath and curse due to us 2. God having laid this foundation let us see what a superstructure of grace is built thereon he doth freely give us all things all good things are the gift of God Jam. 1.17 And whatever God giveth he giveth freely for there can be no preobligation upon him Rom. 11.35 Who hath given him first But here the chief thing considerable is the largeness of the gift he will give all things this comprehensive and capacious expression includeth much comfort in its bosem Let us explain it a little both the Creature and the Creator from God to the poorest thing in the world through Jesus Christ all is ours Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son God himself maketh over himself to his children who is all in all he doth enjoy God and all things besides which may be a blessing to him he is ours that hath all things and can do all things and what can the soul desire more 2. This all things reacheth to the two worlds Heaven and earth are laid at the foot of a believer 1 Tim. 4.8 But godliness is profitable to all things having the promise of the life that now is and of that which is to come Here God is not wanting to his people but the gift and grace promised is eternal life 3. This all things concerneth the whole man the body and the soul the body is in covenant with God as well as the soul and therefore 't is provided for by the covenant we feel not only the comfort of it at the last day when 't is raised up as a part of Christs Mystical Body but for the present the bodily life exposeth us to manifold necessities but Matth. 6.33 First seek the kingdom of God and his righteousness and all these things shall be added unto you He that hath any place or office hath the perquisites of the place or office now for the soul 2 Pet. 1.2 The divine power hath given us all things necessary to life and godliness Meaning by life internal grace and by godliness the fruit of it an holy conversation There 's not only the remote inclination but the actual readiness yea the final accomplishment will and deed Phil. 2.13 4. All things that are for our real advantage of what nature soever they be 1 Cor. 3.21 All things are yours Ordinances Providences Death the connexion between both the worlds whatever belongeth to our happiness and will further us to the Kingdom of glory for God is engaged No good thing will he withhold Psal. 84.11 Well then is not a Christian compleatly provided for That hath God and the creature Heaven and earth pardon and life grace and glory that is reconciled to God by the death of Christ and saved by his life protection and maintenance and a sanctified portion in this world and the happinesâ— of the life to come A Christian that is safe among friends and enemies that liveth in Communion with God here and shall dwell for ever with him hereafter is he not well provided for 3. The strength and the force of the inference Certainly this broad and ample foundation will support the building tho the top of it mount above the clouds and be carried so high as the glory to come 1. Because the giving of Christ is a sign and pledg of his great love to us and what will not love and great love do for those whom it loveth John 3.16 God loved the world that he gave his only begotten Son He doth not tell you how but leaveth you to admire and rejoice at so unspeakable and unconceivable love and 1 John 4.10 Herein is love not that we loved God but God loved us and sent his Son to be a propitiation for our sins The Apostle awakeneth our drouzy thoughts herein is love here is a full manifest real proof of his love 't is commended to us set before our thoughts Rom. 5.8 Christs love resteth not in good wishes or the kind affection of his heart but breaketh forth into action and evidence and real performance nay 't is not only real but glorious things may be demonstrated as real which yet are not commended or set forth as great sometimes God professeth his love to a people I have loved you but because they were afflicted and miserable they expostulate with this bold reply Mal. 1.2 Wherein hast thou loved us Now here is a full and clear Demonstration of it He spared not his own Son Now what may not we promise our selves from this great love Hereby we see how much his heart is set upon our salvation therefore no fear but he will carry it thorough God is in good earnest with you or he would never have made such provision In short he would never have given up Christ to be betrayed and sentenced and crucified and to dye for a sinful world if he had not been in good earnest in his love 2. Because Christ is the greatest and most precious gift And surely God that hath given so great a benefit as his own Son will he stick at lesser things He that hath given a Pound will he not give a farthing Hath he given Christ and will he not give pardon to cancel our defects and grace to do our duty Comfort to support us in our afflictions Supplies to maintain and protect us during our services and finally will he not reward us after we have served him Reconciliation by his death is propounded as a more difficult thing than salvation by his life Rom. 5.10 Two things breed confidence the fidelity of God and his liberality his liberality in his gifts and his fidelity in his promises his giving up Christ to die for us is a pledg of both This was the greatest promise the exhibition of the Messiah and this was the greatest gift All other gifts full short of this and do not beget such a confidence and hope In Creation God gave you a reasonable Nature such a Life as is the Light of man but in Redemption to make way
of the point 1. By Scripture and there I shall produce two metaphors the first where Christs love is compared to a banner Cant. 2.4 His banner over me is love A banner is a Military ensign The Church is elsewhere described to be terrible as an Army with banners because of its order and strength now what is the banner under which the Church sighteth with joy and victory against Sin Satan and the World Christs ensign is his love to her that love by which he Redeemed us and converted us giveth us everlasting consolation and good hope through grace this is the love that giveth us victory over all temptations The other Metaphor where Christs love is compared to the lining of a Chariot Cant. 3.10 His Chariot is paved with love Meaning that Chariot wherein the Saints ride in triumph to Heaven Love doth all for us all the promises run like pipes with streams of love all providences or Christs dispensations towards his people are nothing else but love 2. By reasons taken from the properties of Christs love 1. 'T is a transcendent love All love where it is real 't is earnest and vehement much more the love of Christ for that is not to be measured by an ordinary standard for the Apostle saith Eph 3 19. That you may know the love of Christ which passeth knowledge The love of Christ to lost sinners is so vast boundless and infinite that there is no parallel whereby we may come to the knowledge of it Rom. 5.17 18. We may know it as to admiration but we cannot know it as to comprehension to the full Somewhat we may know by what is spoken of it in the Scripture somewhat by what we feel in our selves of the effects of it yea we not only may know it but we ought to know it so far as may inflame our hearts with a love to God and enable us to be faithful to him whatever troubles we endure for his sake now what may we not promise our selves from such a love as is not only above our expression but above our comprehension He that dyed for sinners will he not be kind to his people 2. 'T is a tender love and such as maketh him solicitous for our welfare we use to say Res est soliciti plena timoris amor Love is a sollicitous thing feareth not the danger or trouble of what is beloved As Jacob was sollicitous about Benjamin lest mischief should befall him in the way As Epaphroditus had a sollicitous care of the Philipians and of any trouble or sorrow that might happen to them Phil. 2.26 Such is the care of Christ over his people especially when they are most in danger then his love is most at work for them to provide help and cordials against all temptations He knoweth our weakness and infirmities for his people are ingraven on the palms of his hands Isa. 49.16 yea carryed in his heart as the names of the Tribes on the breast of the High Priest So Christ calleth his own sheep by name and leadeth them John 10.3 Now knowing the danger to which they are exposed his love doth incline him to pity them and give them renewed proof of his affection and care over them in their extremities and doth strangely preserve them in manifold dangers 3. 'T is a constant and an immutable love Jer. 31.3 With an everlasting love have I loved thee Gods love is a love of perpetuity or eternity His love and affection continueth still the same to us and shall do so for ever God reserveth a liberty in the Covenant 1. for correction Psal. 89.32 33. Then will I visit their transgressions with the rod and their iniquity with stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail The sharpest rods and sowerest stripes do stand with loving-kindness to them yea are rather effects of his love than hatred But this new-covenant-New-Covenant-love is immutable 4. 'T is an operative and effective not an idle and hidden love If Christs love were only an affection in the heart a well-wishing love there were less comfort in it but 't is a love that breaketh forth in action and real performance He will readily do good to his people whom he loveth not only hereafter when he will accomplish our glorious hopes But now his love is not without effects Two I shall mention 1. His ordering all dispensations of providence for our good this God doth for them that love him Rom. 8.28 And surely 't is a great testimony of his love to us They know nothing in Religion that know not that Christs external Government is necessary to the preservation of the saints as well as his internal grace See Psal. 25.3 Let none that wait on thee be ashamed let them be ashamed that transgress without cause 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape that ye may be able to hear it He withdraweth temptations that they may not be too strong for feeble souls and cause desbondency in them And moderateth our afflictions that they may not trouble or discourage us but only correct and keep us from security vanity and contempt of holy things These temptations by troubles and afflictions are let loose to check other temptations to ambition worldliness and sensuality but when they are like to prove temptations themselves the love of Christ is much seen in his wise and gracious mitigation and removal of them 2. The assistances of his Grace or the operations of his Spirit Surely the property of love is velle amato bonum And God giveth the true good to his children The good we are capable of in this life is the gift of his sanctifying Spirit Tempted souls find it a needful benefit and when they seek it will Christ deny it to them No he hath assured them of the contrary Matth. 7.9 10 11. Or what man is there of you whom if his son ask bread will he give him a stone Or if he ask fish will he give him a serpent If ye then being evil know how to give good gifts to your children how much more shall your Father which is in heaven give good things to them that ask him God will not deal worse with his children than men do with theirs and that good thing is the Spirit Luke 11.13 USE 1. Information 1. That we cannot secure our selves by our selves The Devil is too strong an enemy for sinful lapsed men to deal withall he conquered us in innocency and what may he not do now when we are divided in our selves and have something in us on both sides Much earthliness carnality aversness from God as well as love to him Therefore we subsist every moment by the love of Christ who became the Captain of our salvation Heb.
bringeth forth sin Jam. 1.15 It hath produced its consummate act and discovered its self to the full 3. It bendeth and inclineth the heart to the thing loved Amor meus est pondus meum 〈◊〉 feror quocunque feror 'T is the vigorous bent of the Soul and it so bendeth and inclineth the Soul to the thing loved that it is fastened to it and cannot easily be separated from it We are brought under the power of what we love as the Apostle speaketh of the Creatures 1 Cor. 6.12 But I will not be brought under the power of any 'T is deaf to counsel in its measure 't is true of our love to Christ if we love him we will cleave to him A man is dispossessed of himself that hath lost the Dominion of himself as Sampson like a Child led by Dalilah So is a man ruled and governed by his love to Christ. 4. To a most kindly principle to do a thing for another out of love What is done out of love is not done out of slavish compulsion but good will Not an act of necessity but choice 1 John 5.3 This is love that we keep his Commandments and his Commandments are not grievous That 's bad ground that bringeth forth nothing unless it be forced Natural Conscience worketh by fear but Faith by love Love is not compelled but it worketh of it self sweetly kindly it taketh off all irksomness lessens difficulties facilitates all things and maketh them light and easie So as we serve God cheerfully Where love prevaileth let it be never so difficult it seemeth light and easie Seven years for Rachel seemed to Jacob as nothing made him bear the heat of the day and cold of the night Gen. 29.10 But where love is wanting all that is done seemeth too much 5. 'T is a most forcible compelling principle non persuadet sed cogit one glosseth the Text so It cometh with commanding intreaties reasoneth in such a powerful prevailing manner as it will have no denyal Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lâ—sts we should live soberly righteously and godly in the present World Nothing will 〈◊〉 your hearts to your work so much as love Lay what bands you will upon your selves if a temptation cometh you will break them as Sampson did his cords wherewith he was bound Promises Vows Covenants Resolutions former experiences of comfort when put to tryal all is as nothing to love But now let a mans love be gained to Christ that 's band enough quis legem dat amantibus major lex amor sibi est Love so far as love needeth no Penalties nor Laws nor Enforcements for it is a great Law to its self it hath within its bosom as deep obligations and ingagements to any thing that may please God as you can put upon it Indeed if there were not an opposite principle of averâ—eness this were enough but I speak of love as love fear and terror is a kind of external impulse that may drive a Soul to a duty but the inward impulse is love that will influence and over-rule the Soul and ingage it to please Christ if it beareth any mastery there 6. 'T is laborious it requireth great diligence to be faithful with Christ. Now love is that disposition which puts us upon labours this if any thing will keep a man to his work Heb. 6.10 God is not unrighteous to forget your work and labour of love And 1 Thes 1.3 Remembring without ceasing your work of Faith and labour of Love 'T is not an affection that can lye bashful and idle in the Soul So Revel 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love Till love be lost our first works are never left Our â—ord when he had work for Peter to do gageth his heart John 21.15 Simon Peter lovest thou me Love sets all a going 7. It dilateth and inlargeth the heart and so 't is liberal to the thing loved I will praise him yet more and more I will not serve the Lord with that which cost me nothing Other things will not go to the charge of obedience to God It will be at some cost for God and Christ and maketh us obey God against our own interest and carnal inclination It was against the hair but the young man deferred not to do the thing because he delighted in Jacobs Daughter Gen. 34 19. 8. 'T is an invincible and unconquerable affection Cant. 8.6 Love is strong as death â—ealousy is cruel as the grave The coals thereof are as the coals of fire which hath a most vehement flame Many waters cannot quench love Neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned There is a vehemency and an unconquerable constancy in love against and above all afflictions and above all worldly baits and profits The business is of whose love this is to be interpreted of Christs or ouâ—s If we understand it of Christs love then 't is really verified Christs love was as strong as death for he suffered death for us and overcame death for us he debased himself from the height of all Glory to the depth of all misery for our sakes Phil. 2.7 8. And 2 Cor. 8 9. Overcame all difficulties by the fervency of his love despising the cross and enduring the shame on the one hand Heb. 12.2 on the other refusing the offers of preferment Matth. 4.9 10. The Devil maketh an offer of all the World to Christ. Of ease Matth. 16.22 23. And Peter begun to rebuke him saying be it far from thee Lord. Of honour Matth. 27.40 43. Thou that destroyest the Temple and buildest it in three days save thy self if thou be the Son of God He trusted in God let him deliver him now if he will have him for he said I am the Son of God But is also verified of Christians in their measure who love not their lives to the death overcome all difficulties Acts 21.13 Willing to die at Jerusalem Indure all afflictions Psa. 44.17 All this is come upon us yet we have not forsaken thee And suffer the loss of all worldly comforts Matth. 19 27. Behold we have forsaken all and followed thee And Luke 14.26 If any man come to me and hate not Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple But rather I apply it to the latter for 't is rendred as a reason why they beg a room in his heart the love that presseth us is of such a Vehement Nature that it cannot be resisted no more than death or the grave or fire can be resisted Nothing else but Christ can quench it and satisfy it such a constraining power it hath that the persons that have it are led captive by it an ardent affection and love to Christ
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
to give thee heat and influence and cherishing 'T is out of his store-house that provisions are sent to thy Table He furnisheth thy dishes with meat and filleth thy cup for thee He did not only clothe man at first Gen. 3.21 Vnto Adam and his Wife did the Lord God make coats of skins and clothed them When he turned unthankful man out of paradise he would not send them away without a Garment As he performed that office then so still he causeth the silk-worm to spin for thee and the sheep to send thee their fleeces only there is a wretched disposition in man we do not take notice of that invisible hand which reacheth out our comforts to us Acts of kindness in our fellow Creatures affect us more than all those benefits we receive from God What should be the reason Water is not sweeter in the dish than in the fountain man needeth himself never giveth so freely and purely as God doth but out of some self respect No kindness deserveth to be noted but the Lords who is so high and Glorious so much above us that he should take notice of us nothing but our unthankfulness is the cause of this disrespect and forgetting the goodness of his daily providence and our looking to the next hand and to the Ministry of the Creature and not to the supream cause 3. Case of Conscience about love is about the intenseness and degree of it The Soul will say God is to be loved above all things and to have the preferment in our affections choice and endeavours For he is to be loved with all the Heart and all the Soul Deut. 6.5 And earthly things are to be loved as if we loved them not Now to find my heart to be more stirred towards the Creatures than to God and seem to grieve more for a worldly loss then for an offence done to God by sin To be carryed out with greater violence and sensible commotion of Spirit to carnal objects than to Jesus Christ I cannot find these vigorous motions or this constraining efficacy of love over-ruling my heart Answer 1. Comparison is the best way to discover love comparing affection with affection our affections to Christ with our affections to other matters for we cannot Judge of any affection aright by its single exercise what it doth alone as to one object but by observing the difference and disproportion of our respects to several objects The Scripture doth often put us upon this kind of tryal 2 Tim. 3.4 Lovers of pleasure more than lovers of God Singly and apart a man cannot be so well tryed either by his love to God or his love to pleasure there being in all some kind of love to God and a lawful allowance of Creature delights provided they do not most take us But when the strength of a mans Spirit is carryed out to present delights and God is neglected or little thought of the case is clear that the interest of the flesh prevaileth in his heart above the interests of God So Luke 12.21 So is he that layeth up treasure for himself and is not rich towards God Mindeth the one and neglecteth the other namely to inrich his Soul with Spiritual and Heavenly treasure That followeth after Spiritual things in a formal and careless manner earthly things with the greatest earnestness The objection proceedeth then upon a right supposition that a respect to the World accompanyed with a neglect of Christ sheweth that the love of Christ is not in us or doth not bear rule in us 2. That God in Christ Jesus is to have the highest measure of our affections and such a transcendent superlative degree as is not given to other things Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters and his own life also he cannot be my disciple He that loveth any contentment above Christ or equal with him will soon hate Christ. So Matth. 10.37 He that loveth Father or Mother Son or Daughter more than me is not worthy of me And the sincere are described Phil. 3.7 8 9 10 The nearest and dearest relations and choicest contentments all trampled upon all is dung and dross in comparison of the excellency of the knowledge of our Lord. 3. Love is not to be measured so much by the lively act or the sensitive stirring of the affection as the solid esteem and the setled Constitution A thing may be loved intensively as to the sensitive discovery of the affection or appretiated by our deliberate choice and constant care to please God Partly because the vigorous motion is hasty and indeliberate is the fruit of fancy rather than faith Some by constitution have a more moveable temper and are like the Sea easily stirred the reading the story of Christs passions will draw tears from us though we regard not Gods design in it nor how far our sins were accessory to these passions and sufferings This qualm is stirred in us by fancy rather than faith the story of Joseph in the Pit will work the like effect as of Jesus on the cross yea the fable of Dido and Aeneas In all passions the setled constitution of the heart sheweth the man more than the sudden stirrings of any of them Men laugh most when they are not always best pleased We laugh at a toy but we joy in some solid benefit True joy is a secure thing and is seen in the judgment and estimation choice and complacency rather than in the lively act So love is not to be measured by these earnest motions but by the deliberate purpose of the heart to please God And partly because the act may be more lively where the affection is less firm and rooted in the heart The passions of suitors are greater than the love of husbands yet not so deeply rooted and do not so intimately affect the heart Straw is soon enkindled but fire is furnished with fit materials and burneth better and with an even and more constant heat These raptures and transports of Soul fanatical men fell them oftner than serious Christians who yet for all the World would not offend God And partly because sensible things do more affect us and urge us in the present state while we carry a mass of flesh about with us our affections will be more sensibly stirred by things which agree with our fleshly nature our senses which transmit all knowledge to us will be affected with sensible things rather than Spiritual I confess 't is Good to keep up a tenderness and we should be affected with Gods dishonour more than if we had suffered loss Psa. 119.136 Rivers of tears run down mine eyes because men keep not thy Law But in some tempers grief cannot always keep the rode and vent it self by the eye Certainly the constant disposition of the Soul is a surer note to Judge by sensible stirrings of affection are more liable to suspicion and not so certain
signs of grace as the acts of the understanding and will there is a possibility of a greater decay in them you cannot weep for sin but you would give all that you have to be rid of sin A man may groan more sorely under the pains of the tooth-ach which is not mortal than under the languishings of a Consumption 4. The effects of solid esteem are these 1. When Christ is counted more precious than all the World no affections to the Creature can draw us to offend him 1 Pet. 2.7 But all our love to them is still in subordination to an higher love Love was principally made for God and 't is many ways due to him Those excesses and heights which are in the affections will become no other object The Genius or Nature of it sheweth for whom 't was made However as God hath placed some love and holiness in the Creature so some allowance of affection there is to them Worldly comforts are valuable as they come from God and lead to him as effects of his bounty and instruments of his Glory and service All the value we put upon them should be this that we have something of value to esteem as nothing for Christ And when God tryeth us when Christ and Worldly matters come in competition then to be found faithful and despise the riches pleasures and honours of the World This is a sensible occasion to shew the sincerity of our love which do you choose the favour of God or earthly friends The light of his countenance or the prosperity of the World 2. When you can for Gods sake incur the frowns and displeasure of the Creature Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my disciple 3. When a man maketh it his main care rather to please God than to gratifie the flesh and promote his carnal interests Your great business is to walk worthy of God to all pleasing Col. 1.10 You labour to get Christ above all and to live in his love All cares and businesses give way to this and are guided and directed by this His favour is the life of thy love and his love is thy greatest happiness And thou darest not put it to hazard nor obscure the sense of it by any indulgence to carnal satisfactions And thy greatest misery is his displeasure and thereupon sin which is the cause of it is most hateful to thee This is our constant tryal and certainly sheweth how the pulse of the Soul beateth SERMON XXV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead THe fourth case of Conscience is about the decay of love The heart is not so deeply affected as it was wont to be with the love of God in Christ nor is there such a strong bent of heart towards him nor delight in him and we grow more remiss in our work feeble in the resistance of sin some that thus decay in love are not sensible of it others from the decay infer a nullity of love Therefore because this is a disease incident to the new Creature something must be said to this case both to warn men and to direct them in the judging of it In answering this doubt take these Propositions 1. Leaving our first love is a disease not only incident to Hypocrites but Gods own Children To Hypocrites Matth. 24.12 The love of many shall wax cold To Gods own Children Revel 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love They were commended for their labour in the Lords work zeal against Hypocrites patience in adversity yet I have some what against thee what 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only here is this difference though the disease be common to both yet with some difference as to the event and issue Hypocrites may make a total defection and there may be in them an utter extinction of love In others there is not a total failing but only some degrees of their love abated The love of Hypocrites may utterly miscarry and vanish many seem to be carryed on with great fervour and affection in the ways of God for a while yet afterwards fall quite away Partly because it was a love built upon forreign motives as the favour of the times the air of education the advantage of good company Christ might be the object but the World the ground and reason of all this love Jesus is not loved for Jesus sake He must be both object and reason otherwise when the reasons of our love alter the object will not hold us When times grow bad we grow bad with them 't is no wonder to see hirelings prove changelings and many that loved a Christ triumphing to forsake and hate a Christ crucified When the grounds alter their affections are removed Their affections to Christs Cause and Servants will cease also As Artificial motions cease when the poise is down by which they are moved flying Meteors when the matter that feedeth them is spent will vanish and disappear or fall from Heaven like lightning when the Stars those constant fires of Heaven shine forth with a durable light and brightness What is in one Evangelist take from him that which he hath is take from him that which he seâ—meth to have in another Luke 8.18 Partly because if Jesus were loved for Jesus sake yet not with such a prevalent radicated love as could subdue contrary affections There is a love of God and a delight in his ways which is cherished in us upon right motives and reasons Such as the offer of pardon and Eternal Life by Christ but this did but lightly affect the heart not change it A tast of the good word Heb. 6 4 5 6. At first men find a marvellous sweetness in the way of godliness hugely pleased with the possibility of pardon and Happiness But these sentiments of Religion are afterwards choaked by the cares of this World and voluptuous living and all that delight and savour which they had is lost and comes to nothing when Temptations rise up in any considerable strength Therefore we are warned to keep up the confidence and rejoycing of hope Heb. 3.6 14. That well-pleasedness of mind that liking that comfortable savour which we had in the serious attending upon the business of Religion 2. Gods own Children may find their love cold and languishing and that they go backward some degrees and suffer loss in the heat and vigour of grace but though grace do decay 't is not utterly abolished The Church of Ephesus left her first love but not utterly lost it The seed of God remaineth in them 1 John 3.9 There is some vital grace communicated in regeneration which cannot be lost This is more radicated than the former 't is a deeper sense of Gods love and doth more affect the
heart that 't is not so easily controlled by contrary affections but chiefly because 't is preserved by the influence of Gods grace with respect to his covenant wherein he hath undertaken not to depart from us so to keep afoot that love and fear in our hearts that we shall no depart from him Jer. 32.40 In the new covenant God giveth what he requireth donum perseverantiae as well as praeceptum Well then though this love may suffer a shrewd abatement yet 't is not totally extinguished Gradus remittitur actus intermittitru sed habitus non amittitru Not only may the acts and fruits be few but the measure of their inward love toward Christ may be abated and yet not the habit lost or totally fail 2. That we may understand this disease the better let us consider what is not it 1. Not every lighter distemper which the gracious heart observeth and rectifieth There are failings and infirmities during the present state and nothing is so uncertain as to Judge of our selves by particular actions in every act love doth not put forth its self so strongly as at other times but a coldness and deadness seiseth upon us which we cannot shake off Or there may be failings and we walk in darkness Isa. 64.7 for one act or so and yet cannot be called a decay of love every act of known sin is not apostacy and defection nor a degree of it as every feaverish heat after a meal in the spring is not a feaver Alas for the generation of the just if every vain thought or idle word or distempered passion were a decay of love Some obstruction of love there may be for the present which the Soul taketh notice of and retracts with sorrow and remorse but still we hold on our course yet 't is a stopping in our course Gal. 5.7 Ye did run well who did hinder you 2. Every loss and abatement of those ravishments and transports of Soul or love qualms which we feel sometimes is not this decay There are some raised operations of love which cannot be constant in two cases especially we find them 1. At first conversion There are then strong joys and liftings up of Soul upon our first acquaintance with God Partly From the newness of the thing new things strangely affect and transport us and no doubt there are greater and more express admirations of grace when first called out of darkness into light And that 's the reason why 't is called marvellous light 1 Pet. 2.9 The change is more admired by them who are newly plucked out of that woful condition they were in before and possessed of such excellent Priviledges as they have in their new estate it makes them wonder the more at their own happiness as a man in deep thirst hath a more sensible pleasure when he first cometh to meet with drink his tast is more lively then though he be thankful to God for the comfort of ordinary meals Partly because then our Love wholly sheweth its self in sensitive expressions whilst as yet love is not dispersed and diffused into the several channels of obedience the tide may be high and strong our only work at first being the thankful entertainment and welcom of grace but when a man cometh to see how many ways he is to express his love to God he may have a true zeal and affection to God in his Christian course a more rooted and grounded love though he have not those ravishments and transports of Soul Eph. 3.17 And Partly Because the first edge of our affections is not yet blunted by change of cases A young Christian may be dandled upon the knee have a more plentiful measure of Gods sensible presence than afterwards is afforded to him not yet tryed with smiles and frowns and variety of conditions and things prosperous and adverse And do you think that the seasoned Christian doth not love God as well as he who hath been faithful to him in all estates and not only past the pangs of the new-birth but sundry encounters of temptations Surely the tryed man hath the stronger love though it may be not such stirrings of affections as he who is under Gods special indulgence and from whom God for a while restraineth the violent assaults of furious Temptations till he be a little more confirmed and ingaged in the profession of godliness 2. After great comforts and inlargements In the days of Gods royalty and magnificence sometimes a Christian hath high affections to God and joys in the sense of his love when God hath feasted him and manifested himself to him Psa. 63.6 My Soul is filled as with marrow and fatness and my mouth shall praise thee with joyful lips There are rich experiences of the love of God in his Ordinances which are vouchsafed to us to which all the pleasures of the creature are no way comparable Now these are very great mercies but very doubtful evidences to try our estate by for these overflowings of love are accidental things Possunt adesse abesse They are fitted for special spiritual occasions We cannot always bear up under them A setled calm and the peace of the Soul is a greater mercy than these Spiritual suavities or passionate joys if we have have our tast kept up and our relish of Heaven and Spiritual things or a fixed bent of heart towards them 't is a more constant and less deceiving experience Paul had his raptures but withal his thorn in the flesh to keep him humble 2 Cor. 12.7 We cannot expect that God should entertain us always with a feast if he give us the constant diet and allowance of his family let us be thankful And though we are not to rest in a dull quietness but raise our hearts often to delight in God in more than an ordinary manner yet no wise man can expect this should be our constant frame 3. Though we should not lightly judge our selves guilty of a decay of love yet we should not lightly acquitt our selves of it For it is a great evil and a common evil and many that are surprized with it are little sensible of it 1. 'T is a great evil Partly Because the highest degree of love does not answer to the worthiness of Christ nor to the duty of the regenerate who are called by him from such a depth of misery to such a height of happiness And therefore when a man falleth from his first love and that measure which he had attained unto and doth come short not only of the rule but of his own practice it is the more grievous To come short of the rule is matter of continual humiliation to us but to come short of our own attainments is matter of double humiliation and the rather because he that pleaseth himself in such an estate doth in effect Judge the first love to be too much as if he had been too hot and earnest and done more than he needed when he had such a strong love to
may be the badness of the times The Best Christians may decay in bad times The reason is given Matth. 24.12 Because iniquity doth abound the love of many shall wax cold Iniquity beareth a double sense either a general or a more limitted sense When there is a deluge of wickedness sin by being common groweth less odious The limited sense is taking iniquity for persecution because of the sharpness of persecution many shall fall off from Christianity This should not be so Christians should shine like stars brightest in the darkest night Phil. 2.15 16. Or like fire or a fountain hottest in coldest weather as David in Psa. 119.126 127. It 's time for thee Lord to work for they have made void thy Law Therefore I love thy Commandments above Gold above fine Gold But 't is hard to maintain the fire when the World keepeth pouring on Water There is a certain liberty which we are apt to take in evil times or a damp and deadness of Spirit which groweth upon us 2. It cometh from a cursed satiety and fulness Our affections are deadned to things to which we are accustomed and we are soon cloyed with the best things The Israelites cryed out Nothing but this Manna A full stomach loatheth an hony comb When first acquainted with the things of the Spirit Communion with God and Intercourses with Heaven we are affected with them but afterwards glutted But this should not be because in Spiritual things there is a new inviting sweeetness to keep our affections fresh and lively as in Heaven God is always to the blessed Spirits new and fresh every moment And proportionable in the Church where there is more to be had still greater things than these In carnal things this satiety is justifiable because the imperfections of the Creature which formerly lay hid are discovered upon fruition And all earthly things are less in injoyment than they were in expectation But it is not so in Spiritual things every tast provoketh new appetite 1 Pet. 2.2 3. 3. From a negligence or sluggish carelesness We do not take pains to keep our graces alive we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Rowse up the gift that is in us As the Priests in the Temple were to keep in the holy fire So we by prayer and diligent meditation constantly keeping love a work watchfulness against the incroachments of worldly and fleshly lusts and when we neglect these things love decreaseth 4. Sometimes it cometh from freeness in sinning Neglect is like not blowing the Fire hid in the Ashes sinning is like pouring on water 1 Thes. 5.10 Quench not the Spirit Secure dalliance with the pleasures of sin brings a brawn and â—eannes upon the heart and God is neglected and our love to him very cold 6. There remaineth nothing more but the cure and remedy against this evil and that concerneth prevention or recovery 1. The remedy by way of prevention is 1. That we should labour to get love more fixed and rooted Eph. 3.17 That ye may be rooted and grounded in love At first our affection may hastily put forth its self like the hasty blossoms of the Spring which are soon nipped But a Christians business is to get a solid affection and bent of heart towards God That love may be as it were the very constitution of our Souls And the frame of our hearts may be changed into an addictedness and devotedness to God Many content themselves with flashes and good moods and meltings at a Sermon which soon vanish and come to nothing because they have no root The word of grace which revealeth the love of God is not ingrafted in their Souls so as that it may be the very frame and temper of their hearts Many receive this word with joy Matth. 13.21 But he hath no root in himself They were once affected with the offers of remission of sins and Eternal Life But this affection is not so great so deep as to controul contrary affections Christ doth not dwell in the heart by faith A visit there is but not an abode A transieâ—t motion of the Spirit but not a constant habitation a draught of the running stream but they have not the fountain within them John 4.14 2. You must increase and grow in love if you mean to keep it Phil. 1.9 I pray that your love may abound more and more 1 Thes. 4.1 As ye learned how to walk and to please God so abound in it more and more At first love is but weak but progress of it is to be endeavoured otherwise a small measure of it meeteth with so many things to extinguish it that it cannot maintain it self Nothing conduceth to a decay more than a contentment with what we have received and there is no such way to keep what we have as to go on to perfection They that row against the stream if they do not ply the oar will be driven back by the force of the Tide Therefore every day you should hate sin more and love self less the world less yet Christ more and more Love being as it were the heart of the New Creature he that hath most love hath most grace and is the best and strongest Christian. 3. Love must still be excited and kept in act or exercise Not lye as a sleepy useless habit in the Soul It must be the principle and end in every duty that is we must work from love and for love From love for 't is not an act of thankful obedience if love be not acted in it Oh beg that this Grace may be more increased in us all graces Ordinances Word Sacraments tend to keep in this love-fire and keep it a burning All these institutions serve but till love is perfect and then they cease but love remaineth Besides all this if love be not excited and kept a work carnal love will prevail a corrupt and base treacherous heart had need be watched and kept from starting back The back-bias of corruption will again recover strength For love cannot lye idle in the Soul either it must be directed and carryed forth to God or it will look out to worldly things If our love ceaseth concupiscence ceaseth not And within a while the World will become superiour in the heart and Mammon be placed in Gods room and stead be respected as our end and happiness For man cannot live but he must have some last end of his actions Nor can he long cease from owning and respecting that end But the Soul will set up another in its stead Therefore the more we desist from loving God the more we intangle our selves with other things which get strength and secure their interest in our Souls as they are confirmed by multiplied acts Therefore the love of God must still be kept a-foot that no other thing be practically preferred before him John 4.14 It must always be springing up and flowing forth 4. Observe the first declinings For these are the cause of all the
rest Evil is best stop'd in the beginning If when first we begun to grow careless we had taken heed it would never have come to that sad issue it doth afterwards an heavy body running downwards gathers strength by running and still moveth faster Look then to your first breaking off from God and remitting your watch and Spiritual fervour 'T is easier to crush the the egg than kill the serpent He that keepeth a house in constant repair prevents the fall and ruin of it When first the evil heart beginneth to draw us off from God and to be hardened through the deceitfulness of sin then we must Heb. 3.12 13. humble our Souls betime that we may stick close to Christ. 2. By way of recovery where there hath been a decay Take the advice of the Holy-Ghost Rev. 2.5 Remember from whence thou art faln and repent and do thy first works 1. A serious consideration of our condition in those words remember from whence thou art faln Recollect and sadly consider what a difference there is between thee and thy self thy self living and acting in the sense and power of the love of God and thy self now under the power of some worldly and fleshly lust Consider what an advantage thou hadst against Temptations of the Devil the World and the Flesh when love was in strengh and how much the case is altered with thee now how feeble and impotant in the resistance of any sin Say as Job Job 29.2 3. Oh that it were as in the months past In the day when God preserved me when his candle shined upon my head Or as the Church Hosea 2.7 It was better with me then than now In our returning we should have such thoughts as these I was wont to spend some time every day with God 't was a delight to me to think of him or speak of him or to him now I have no heart to pray or meditate 'T was the joy of my Soul to wait upon his Ordinances the returns of the Sabbath were well-come unto me But now what a weariness is it Time was when my heart did rise up in arms against sin when a vain thought was a grief to my Soul why is it thus with me now Is sin grown less odious or God less lovely 2. The next advice is repent That is humble your selves before God for your defection 'T is not enough to feel your selves faln many are convinced of their faln and lapsed estate but do not humble and judge themselves for it in Gods presence bewailing their case smiting on the thigh praying for pardon 'T is a great sin to grow weary of God Isa. 43.22 Thou hast not called upon me O Jacob Thou hast been weary of me Oh Israel And Mich. 6.3 Oh my people what have I done unto thee And wherein have I wearied thee Testify against me His honour is concerned in it therefore you must the more feelingly bewail it 3. Do thy first works We must not spend the time in idle complaints Many are sensible that do not repent Many repent i. e. seem to bewail their case but languish in idle complaints for want of love but do not recover this loss by serious endeavours You must not rest till you recover your former seriousness and mindfulness of God 'T is one of the deceits of our hearts to complain of negligence and not redress it The Nazarite who had broken his vow he was to begin all again Numbers 6.12 So you that have broken with God you must do what you did at first conversion let your work be sin-abhorring every day and ingaging your heart anew to God And make no reservation but so give up your selves to the Lord that his interests may prevail in your hearts again above all sinful and vile inclinations or whatever hath been the cause of the withdrawing your hearts from God and the decay of your love to him SERMON XXVI 2 Cor. 5.14 For the love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead WE come now to the fifth case of Conscience about loving God with all the heart a thing often required in Scripture the original place is Deut. 6.5 And thou shalt love the Lord thy God with all thy heart and all thy Soul and all thy might 'T is repeated by our Lord Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and all thy mind But in Mark 10.30 And Luke 10.27 With all thy heart and all thy Soul and all thy mind and all thy strength This sentence was famous 't was one of the four Paragraphs which the Jews were wont to write upon their Phylacteries and fastened to their door posts and read in their houses twice a day Mark here is variety of words sometimes three words are used and sometimes four some go about accurately to distinguish them by the heart interpreting the will by the Soul the appetite and affections by the mind the understanding and by might bodily strength All put together with that intensive particle all imply great love to God Now a doubt ariseth hereupon how this is reconcilable with the defects of Gods Children and the weaknesses of the present state Yea it seemeth to confine our affections that there will be love left for no other things For if God have all the heart and all the Soul and all the mind and all the strength what is there left for Husband Wife Children Christian Friends and other Relations Without which respect humane society cannot be upheld and preserved The doubt may be referred to two heads 1. The irreconcilableness of the rule with present defects 2. The confinement intimated is destructive of our respect to our natural comforts and relations 1. Concerning the first how it is reconcileable with those many partibilities and defects of Gods Children I answer First By distinguishing this sentence may be considered as an exaction of the Law Or as a rule of the Gospel 1. As an exaction of the Law And so it serveth to shew us what duty the perfect Law of God requireth compleat love without the least defect All the heart all the Soul and all the might a grain wanting maketh the whole unacceptable As one condition not observed forfeiteth the whole lease though all the rest be kept That this reference is not to be altogether slighted appeareth by the occasion A Lawyer asked him a Question tempting him saying Master which is the great Commandment of the Law Matth. 22.35 Now Christs aim was to beat down his confidence by proposing the rigour of the Law Luke 10.28 This do and thou shalt live The best course to convince self-justiciaries such as this Lawyer was thereby to rebate their confidence and to shew the necessity of a better righteousness And so 't is of use this way for a double end First To convince us of the necessity of looking after the grace of the Redeemer Secondly To
us good or bad men Men are as their love is We are not determinated from our knowledge but our affections a man may know evil and yet not be evil he is a carnal man that hath carnal desires love is the inclination and bias of the will Such as a man is so is his love a mans heart is where his love is rather than where his fear is 'T is love transformeth the heart it changeth us into the nature of what is loved This is the difference between mind and will The mind draweth things to it self and refineth and purifieth them But the will followeth the things it chooseth and is drawn after them made like them As the wax receiveth the stamp and impression of the seal Carnal objects make it carnal and earthly things earthly and Heavenly things Heavenly The love of God godly Psa. 115.8 They that make them are like unto them so are all they that put their trust in them stupid senless as their Idols Love transformeth into the things we love Therefore without love all is nothing 1 Cor. 13.1 3. So much of the Spirit of God as you have so much love For Love to God is the proper gift of the Spirit to all the adopted Sons of God to cause them with filial affection and dependance to cry Abba Father Gal. 4.6 Not always seen in challenging an interest in him as coming in a child-like affection and a Spirit of love 4. The sad consequence of not loving Christ. 'T is no arbitrary matter the Apostle suiteth his threatning to the form of the highest curse among the Jews 1 Cor. 16.22 If any man love not the Lord Jesus Christ Let him be an Anathema Maranatha cursed till the Lord come Suspension from the congregation casting-out giving over all hopes of the party offending and leaving them till the Lords coming There is no hope for you Though you do not hate yet if you love not there is a curse that will never be repealed God made Christs love so exemplary to astonish us with kindness Anathema is too good for him the Apostle cannot express it under a double curse you will be cast out of the assembly of the first born if you repent not 5. Consider what advantages we have by love An interest in all the promises Eph. 6.24 Grace be with all them that love our Lord Jesus Christ in sincerity And Rom. 8.28 All things shall work together for good to them that love God And Jam. 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Jam. 2.5 Hath not God chosen the poor of the World to be rich in Faith and Heirs of the Kingdom which he hath promised to them that love him Faith giveth a right but love a sensible interest We cannot take comfort in the sense till sure of the Condition and qualification our faith is not right till it beget love 6. 'T is not only among the graces but the rewards Intire love is a part of our Happiness in Heaven 't is our only imployment there to Love God to love what we see and possess what we love So that love is the end and final Happiness of man Love is the final act as God is the final object The fear of God is the beginning of Wisdom and love is the perfection of it SERMON XXVII 2 Cor. 5.14 For we thus Iudge that if one dyed for all then were all dead In the words observe two things 1. THe force and operation of love 2. The reason of it For we thus Judge c. In which two things 1. The instance of Christs love to us One dyed for all 2. The means of improving it We thus Judge In the Instance or Argument which love worketh upon you have 1. The act of Christs love He dyed 2. The peculiarity of it to him He alone dyed 3. The benefit that redounds to others One for all 2. The means of improving We thus Judge to wit after due deliberation and thinking upon the matter It Implyeth First Consideration And Secondly Determination 1. Consideration if one if one or since one 't is a suppositional concession if one appointed to dye and accepted in the name of all the rest 2. Determination we so far conclude thence The Determination of the Judgment maketh way for the resolution of the Will The one is formally expressed the other implyed Doct. That Christs dying one for all is the great Instance and Argument that should be improved by us to breed and feed love Here let me enquire 1. What dying one for all signifieth 2. How the great love of God therein appeareth 3. How suited this Argument is to breed that love which God expecteth A Thankful return of obedience 4. In what way this must be improved we thus Judge by considering and judging upon the case 1. What dying one for all signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not only in bonum eorum for the good for all but loco vice omnium in the room and stead of all As appeareth by the double notion by which Christs death is set forth as a ransom and a sacrifice A ransom Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to give his life a ransom for many 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself a ransom for all The ransom was paid in the captives stead therefore if Christ did die as a ransom for us it was not only for our good but in our stead The other notion is that of a Sacrifice Eph. 5.2 He gave himself as a Sacrifice and an offering to God a sweet smelling savour So Heb. 9.26 He appeared to put away sin by the Sacrifice of himself Now the Sacrifice was offered instead of the Worshippers and therefore if Christ were our sin offering he dyed not only for our good but in our stead When the Ram was taken Isaac was let go so the sinner escapeth and Christ was substituted into our room and place he suffered what we should have suffered and died that we may live Deliver him from going down to the pit for I have found a ransom Job 33.24 This dying one for all proveth two things 1. The verity of his Satisfaction 2. The sufficiency of his Satisfaction 1. The verity and truth of his Satisfaction For when all should have died Christ dyed one for all We were all dead with respect to the merit of our sins and the righteous constitution of Gods Law and Christ came to dye one for all he represented our persons and took our burden upon himself and did enough to case us First He represented our persons as a Surety and so took the person of a debtor Heb. 7.22 By so much was Jesus made a Surety of a better Testament Or as a common person appeareth in the name of all that are represented in him That Christ was a common person appeareth by Rom.
Justified in the name of the Lord Jesus and by the Spirit of our God An instance we have Philemon 11. in Onesimus which in time past was unprofitable now profitable both to thee and me 2. This change must be such as may amount to a new creation There are some changes which do not go so far as 1. A moral change from prophaneness to a more sober course of life there are some sins which nature discovereth which may be prevented by such reasons and arguments as nature suggesteth Rom. 2.14 For the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves This may be done by Philosophical institution without an interest in Christ or the power of the Holy Ghost or knowledge of the Scriptures men may a little fashion their outward behaviour into an handsomer mode and dress but the New Creature signifieth such a change that not only of vitious he becometh vertuous but of carnal he becometh spiritual I gather that from John 3.6 That which is born of flesh is flesh and that which is born of Spirit is Spirit A man by nature is carnal yea very flesh its self He is so when he inclineth to things pleasing to the flesh seeketh them only savoureth them only affecteth them only inclineth to them only They that are guided by sense and not by Faith by the interests and inclinations of the flesh and not the Spirit are natural men whatever change is wrought in them Jude 19. Sensual having not the Spirit And 1 Cor. 2.14 The natural man discerneth not the things of God He acteth but as a nobler and better natured Animal or Living Creature The flesh may be pleased in a cleanly as well as in a grosser manner and though men live plausibly yet still they may live to their selves and only live the Animal life not only common to us and other men but us and beasts their thoughts ends cares run that way and being void of Spiritual life are ignorant mindless of another World or the way that leadeth thither and desire it not Now these though they are not prophane do not wallow in gross sins and wickedness whereby others dishonour Humane Nature yet because they do not look after a better life have no desire of better things fixed upon their minds they are carnal That 's the true change and they only are New Creatures who before sought carnal things with the greatest earnestness breathed after carnal delights contented themselves with this lower happiness but afterwards desire spiritual and Heavenly things and really endeavour to get them which meer Humane nature can never bring them unto for flesh riseth no higher than a fleshly inclination can move it Others are but as a Sow washed a Sow washed is a Sow still So is a carnal man well fashioned 2. Not some sudden turn into a religious frame and as soon worn off A man may have some devout pangs and fits such as Ahab had in his humiliations when he went mournfully and softly 1 Kings 21.27 Or as those that howled upon their beds for Corn and Wine and Oyl and were frightned into a little religiousness in their streights and necessities Hos. 7.14 Or those whom the Prophet speaketh of Jer. 34.15 And ye were now turned and had done right in my sight but ye returned again and polluted my name A people may be changed from evil to good but then they may change again from good to evil This change doth not amount to the New Creature for that is a durable thing 1 John 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 To be good for a day a week or month is but a violent enforcing themselves into a religious frame on some great Judgment distress powerful conviction or solemn covenanting with God Deut. 5.29 Oh that there were an heart in them that they would â—ear me and keep my commandments 3. A change of outward form without a change of heart As when a man changeth parties in religion and from an opposer becometh a professour of a stricter way No the Scripture opposeth this to the new creature Gal. 6.15 For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but a New Creature A Christian is not to be esteemed by any prerogative in the flesh but by a real regeneration if we have not the effect and power of our profession it will do us no good to come under the form of it The new Creature lieth more in a new mind new will and new affections than in a new tongue or a new form or a new name And usually in the regenerate there is a change as from prophaneness to profession so from profession and formality to a deep reality and godly sincerity sometimes they may go together but that is in those that are religiously bred up commonly 't is otherwise and therefore when converted there is a new Faith and a New Repentance and they serve God after a new manner and pray and hear otherwise than they were wont to do Therefore certainly 't is not being of this or that party or opinion though some more strict than others or doing this or that particular thing or submitting to this or that particular ordinance nor a bare praying or hearing or some kind of repenting or believing that will evidence our being in Christ but the doing all these things in a new state and nature and with that life and seriousness which becometh new creatures 4. Not a partial change 'T is not enough to be altered in this or that particular but the whole nature must be turned Men from passionate may grow meek from negligent they may be more frequent in duties of religion but the old nature still continueth there may be some transient acts of holiness which the Holy-Ghost worketh in us as a Passenger not as an Inhabitant some good inclinations in some few things like a new piece in an old garment there is no suitableness and so their returning to sâ—â—â—ing is worse than their first sinning and for the present one part of their lives is a contradiction and a reproach to another In the Text all old things are passed away and all things are become new not a few only There are new thoughts new affections new desires new hopes new loves new delights new passions new discourses new conversations This work new mouldeth the heart and stampeth all our actions so that we drive a new trade for another World and set up another work to which we were utter strangers before have new solaces new comforts new motives The new creature is intire not half new and half old This is the difference between the new birth and the old in the natural birth a creature may come forth maimed wanting an arm a leg or a hand but in the
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
God and partly with the Creature neither loosed nor unloosed but between both can never be sound and upright Jam. 1.8 A double-minded man is unstable in all his wayes A man must purge himself from Lusts before he be a Vessel fit for Gods use 2 Tim. 2.20 There is some delight in lawful or unlawful things that lyeth between us and Christ and is so near and dear to us as to draw away the Heart at least in part that the heavenly Plantation cannot thrive and prosper in our Souls Luke 8.14 There is some unmortified root of bitterness Jer. 4.3 4. Sow not among thorns plow up the fallow ground Till God be our scope Religion can never be our work If the pleasing enjoying or glorifying him were more sincerely intended other things would come on with more ease and success as the Water floweth of its own accord if the Pipe be not leaky If the Honour of Christ his Glory Will and Command lye nearest and closest the Heart then sin would be more loathed than any other thing more feared more avoided and we would follow our work more heartily We are enlivened in the Means by an unfeigned regarding of the End our carelesness cometh from this that God is only minded as a matter by the by The End and Means alwayes go together If any thing be prized more than God or equal with him or apart from him a little Grace and Godliness will serve the turn If God were intirely our End we would be mainly for him and most industrious to approve our selves to him if it be not so something there is that causeth that neglect that must be found out something that cloggeth thy heart and detaineth thee from this effectual pursuit some lust the gratifying of which is the delight and pleasure which contents us and therefore are we cold and sleight in Religion 4. Vnbelief For faith doth enliven all our Notions of God and Christ and Heaven and the day of Judgement and maketh them effectual and powerful The Apostle telleth us Heb. 11.1 That Faith is the substance of things hoped for the evidence of things not seen It puts a presence into things and so affects us as if the things believed were before our eyes Otherwise a man cannot see things at a distance 2 Pet. 1.9 Christ and Eternity are afar off Hence to an Unbeliever they seem little and therefore 't is not made a business of the greatest weight or Importance to seek after them At the day of Judgment how will wicked men stamp and tear their hair when matters of Faith become matters of Sense that they minded them no more Oh! if I had known this I should never have dreamed out my time as I have done saith the convinced Wretch but made a more serious business of my preparation If the day of Judgment be too far off let us lay the Scene a little nearer Suppose one of the damned Souls now in torments that feeleth that which he would never believe thus crying out Oh! had I thought my Lazy desires and good meanings would have done me no more good that my sloathfulness would have ended so sadly I would rather have wept out my Eyes and have filled the World with sorrowful Complaints I would have bereaved my self of sleep by Night and refused my Bread by Day rather than to have wanted time to have thought of God and the great Affairs of my Soul If our Faith be so short-sighted that we cannot look as far as the Region of darkness time may come in this World that we shall wish we had done more for God and our precious and immortal Souls First or last we bear witness to this Truth when the neglected Soul cometh to be separated from the pampered Flesh or over-prized body If we would learn to shut the Eye of Sense and open the Eye of Faith we might see it now 2 Vse Is to press you to get Oyl in your Vessels to be rooted and grounded in Faith settled in Love Hope Zeal Temperance and perfect what is lacking to every grace That you may be sensible what I exhort you to I shall give you the summe of it by degrees 1. Do not meerly affect the reputation of Good People and rest there As the Lord saith of the Church of Sardis Rev. 3.1 Thou hast a Name that thou livest and art dead Do not rest in this that you have a Name to live God judgeth not as man judgeth Man judgeth according to outward appearance but God judgeth according to the reality of the thing Many have the Name without the Thing Isa. 48.2 For they call themselves of the holy City and stay themselves upon the God of Israel That is they get themselves a Name to be his People but they have not the Thing its self On the other side we read of some that are Israelites indeed John 1.47 Some are only so in the shew and outside and some are Disciples indeed Joh. 8.31 so in reality others are so in pretence only There is no true ground of solid Comfort but in this in being real Disciples so Joh. 8.37 we read of some that were free indeed The Jews had the Name of free men but were not free indeed stood upon their Liberty they were in bondage to no man Some are Religious indeed humble indeed fear God indeed when a man hath gotten the Thing he may referre himself to God for the Name 2. Do not rest in a common work of Grace Look as in the Beasts there is some little tincture of Reason so in Temporaries there is something that looks like saving Grace but is not something that resembles it and looketh most like it yet 't is but the shadow of Grace not true Grace it self Historical Faith is the shadow of true saving Faith There are some outward Lineaments of Repentance in Ahabs Humiliation and Judas his Compunction of spiritual Affection in Herod's delight in John and the stony ground received the Word with joy And some shew of Reformation there was in those that escaped the pollutions of the world Therefore if you rest here without a powerfull and inward affecting of the whole Heart you may come short of glory The Grace of Temporaries is good in its kind but must not be rested in 'T is good in its kind 't is like priming the Post to make it receptive of other colours 't is an inchoate imperfect thing They are affected almost with the same feeling the Godly are come very near How nice a point is that wherein the Temporary and the real Christian differ Both pray with sorrow hear with joy perform duties with some enlargement and sweetness Simili fere sensu afficiuntur Yet as two Hills may seem very near at the top when their bottoms are far distant one from another so these Operations may seem near together when in the bottom and root they much differ These motions argue Gods Spirit working on them not dwelling in them actuated they are
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
So that they do not truly and savingly believe such things who are not seriously and constantly diligent in the spiritual life I cannot say that an assent separate from practice is no Faith but 't is no saving Faith 't is such a Faith as the Devils may have who know there is a God and a Christ and a World to come they believe it and fear it So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts but while they improve it not and prepare not for their everlasting Estate their Faith is ineffectual to Salvation True Faith is tryed rather by Living than by Talking 1 John 2.4 He that saith I know him and keepeth not his Commandments is a Lyar and the truth is not in him There is a difference between an Untruth and a Lye now where the Actions do not correspond to the Profession that Profession is not only an Untruth but a Lye There is a denying in word as well as works Titus 1.16 Many Profess and believe as Christians but live as Atheists T is not notions but affections living rather than talking that will demonstrate true Faith Now the paucity of serious walkers sheweth the paucity of true Believers 2. In this Improvement there is an Appeal to Conscience for here is a question put to our own Hearts let Reason and Conscience speak After the serious consideration of the glory and terrour of Christs second coming what holiness and preparation is necessary on our part Surely the holiest upon Earth if they would put this question to their own hearts they would not be satisfied with that holiness which they had but would seek after more their desires would be strengthned their endeavours quickened their diligence doubled 'T is for want of self-communing that we are so dull and sluggish If men did oftner ask of themselves Reason would tell them that no slight thing will serve the turn But Truths are not improved First For want of a sound Belief Secondly For want of a serious Consideration Therefore in Scripture when any notable Truth is propounded and improved there are these Appeals to Conscience Heb. 2.3 How shall we escape if we neglect so great salvation and Rom. 8.31 What shall we say to these things 3. In this Appeal the qualification of our persons is first regarded and looked after For pray mark the question 't is not How holy ought our Conversations to be but What manner of persons The state of the person must be first regarded and then the course of our actions and conversations There are some persons at whose hands God will not accept a gift God had respect first to Abel and then to his Offering The state of the person is to be judged of according to the two great priviledges of Christianity Justification and Sanctification 1. That we be justified and reconciled to God through Christ that we daily renew friendship by the exercise of a godly sorrow for sin and a lively faith in Christ. 1 John 5.1 Whosoever believeth that Jesus is the Christ is born of God And 1 John 2.1 Little Children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous Others are not accepted with God 2. That we be sanctified or renewed by the Spirit Tit. 3.5 and so fitted and framed by this general Holiness for the particular duties we are called to A Bowl must be made round before it can run round The Instrument must be framed and strung and put in tune before it can make any melody the Tree must first be made good before we can expect any good fruit from it Mat. 12.33 Actions are holy by their rule a person is holy by his principle Therefore till there be a principle of Grace wrought in our hearts we are not such manner of persons as God will accept Nor are we fitted to perform him any service or to meet him at his coming 4. When our Persons are in frame we must look to the course of our Actions or walking For the tree is known by its fruit and a man by the course of his actions We do but imagine we have holiness within unless we manifest it in our outward conversation and will strive to shew our selves mindful and respectful of Gods commands at every turn Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord not only undefiled in the rule but undefiled in the way A sincere constant uniform obedience to Gods Law or a careful endeavour to approve our selves to God in all our wayes is the mark of true blessedness A man is judged by the tenour of his life not by one action 5. This holiness must be in all the parts of our Conversation In all holy conversation In our outward carriage and secret practice common affairs and religious duties In the duties of Gods immediate Worship and the duties of Relations towards Superiors Inferiors and Equals 1 Pet. 1.5 in every creek and turning of our lives there is no part of a Christian conversation but should savour of Holiness and Godliness His common and civil actions in adversity prosperity at home and abroad So Tit. 2.12 13. The grace of God which bringeth Salvation hath appeared to all men teaching us that denying all ungodliness we should live soberly righteously and godly in this present world Soberly as to our selves Righteously as to our Neighbour Godly as to God To rest in a partial practice of holiness will not become the expectation of Christs coming who will examine us upon every point of duty 6. Godliness is added to Holiness to increase the sense and signification There is some formal difference between these two Holiness signifieth the purity of our actions and Godliness the respect they have to God that He be eyed and aimed at in all that we do That all things should be done in and to the Lord or for his glory This should be the supream end of all our wayes and actions If we consider Grace as it provideth for the rectitude of our actions positively it is called Holiness If relatively with respect to our dedication to God 't is called Godliness Well then we should be such manner of persons not only in all holy conversation but Godliness We should stir up our selves to do more for God in the World and love him and fear him and honour him in all that we do 7. In both we should endeavour the highest pitch that possibly we can attain unto For 't is in the Original all holy conversations and godlinesses which doth not only imply the extention as we render it in all holy conversation and godliness but the intention and degree as well as all the parts and points of Godliness Those that have made most progress in Godliness should still aspire after higher degrees the more will our comfort be now and the more our glory
Judge but to save yet sometimes beamed out his Majesty as in the miracle of the great draught of Fishes Luk. 5.3 but especially when his Enemies fell backward with a look or word from his Mouth John 18.6 His whipping the Buyers and Sellers out of the Temple Math. 21.12 And at his Transfiguration his Disciples were afraid Mat. 17.6 If his Voice was so terrible in the dayes of his flesh what will it be then He came at first in the form of a Servant Phil. 2.6 7. Now he cometh as Lord and Heir of all things Heb. 1.2 Then he came in the Similitude of sinful Flesh Rom. 8.3 Now without sin Heb. 9.28 Then he had a fore-runner John the Baptist The voice of one crying in the Wilderness Mat. 3.3 Now the Arch-Angel 1 Thes. 4.16 Then he had twelve Companions poor Fisher-men now with Saints and Angels his holy ten thousands Jude 7. Then he raised some few to Life now All shall hear the voice of the Son of God and live John 5.28 Then he came riding upon an Ass now he shall come in the Clouds of Heaven and the Judge shall sit in the Throne of Majesty summoning the World to appear before him As this will be comfortable to the Godly so terrible to the unprepared 3. Because of his work when he cometh which is to Judge the World and to make a strict enquiry into the wayes of men Revel 20.12 And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of Life and the dead were judged out of the things that were written in the books according to their works All actions are set in order Psa. 50.21 with such impartiality and strictness that we should all tremble at the thought of it Surely if we did believe these things we would prepare our selves accordingly Acts 17.31 He hath appointed a day wherein he will Judge the world in righteousness God governeth the world now in Righteousness but the Justice of God hath not its full scope and measure God useth patience to the wicked and doth not give the godly their full reward God is arbitrary in his Gifts but not in his Judgments all are under a Rule either the law of Works or the Gospel-law Jam. 2.12 13. So speak and so do as those that are to be judged by the law of liberty 4. After Judgment Sentence is pass'd never to be reversed again Here there is a possibility of retrieving it by Repentance for here 't is Sententia legis but there 't is Sententia Judicis there is no appeal from this Sentence here sentence may be repealed Ezek. 18.12 If the wicked shall turn from his sins that he hath committed and keep my Statutes and do that which is lawful and right he shall surely live he shall not die Therefore we have need to provide for this day 5. Prepared or unprepared we must all go forth to meet the Bridegroom Therefore we had need to consider with our selves whether we are in case to meet him or no. Others think we make too much ado about it but this is the great thing that should take up our care and thoughts whether we are upon a sure bottom for Eternity Luk. 10.42 This is the one thing necessary Alas that we should make no greater matter of it and set our selves about it with no more care and seriousness Psa. 27.4 'T is necessity and our own necessity and a necessity for so great an end not to live honourably and comfortably in the world but for ever with God In reason necessary things should be preferred before superfluous that which cannot be spared should be first regarded USE 1. Is to quicken you to rouse up your selves And 2. To trim your Lamps Gods messengers in all Ages have raised the cry Enoch long ago Jude 14 15. Behold the Lord cometh with ten thousands of his Saints He speaks of it as a thing in being and actually in view so do we call upon men If we had a deeper sense and more lively apprehensions of that day surely we would more bestir our selves 1. To rouse up our selves Shake off sloath and security 2 Tim. 1.6 Stir up the gift that is in thee Isa. 64.7 There is none that stirreth up himself to take hold of thee There is need of awakening our selves yet more and more Conscience is too sleepy the Will too remiss the Affections are dead and earthly and are not so active and powerful upon our Hearts as they were wont to be Oh do not rest in a lukewarm drowsie Profession but seriously bestir your selves 2. Trim up your Lamps That is let your Practice and Profession of Godliness be more lively and powerful and Grace kept in constant exercise Having your loins girt and your lamps burning Luk. 12.35 Oh 't is a blessed thing to be found so doing You will never do so 1. While you content your selves with a little Religiousness by the By and do not make Godliness your main work and business Work out your Salvation with fear and trembling 2. While you content your selves with doubtful questionable Grace and do not put it out of all doubt 1 Pet. 1.10 11. Give all diligence to make your calling and election sure that so an abundant entrance may be ministred unto you 3. You will never do so while you content your selves with a little general Religion without looking into every part and point of Duty 1 Pet. 1.15 Be ye holy in all manner of Conversation Wherein you are to exercise your Obedience to God Acts 26.7 8. Vnto which promise our twelve Tribes instantly serving God night and day hope to come 4. You will never do so 'till your minds be taken off from the present World and more deeply fixed upon the World to come Matth. 6.21 'Till that be your treasure Col. 3.1 Set your affections upon things above Our Affections often cool being scattered too much upon present things we have little or no thoughts of our spiritual Journey 1 Pet. 1.13 Gird up the loins of your minds be sober and hope to the end for the Grace that is to be brought to you at the revelation of Jesus Christ 'T is meant of the Affections 'T is the lively expectation of blessedness to come that keepeth us in life and exercise Secondly We now come to the consideration of it as to the foolish Virgins they all arose and trimmed their Lamps The foolish Virgins made a fair flourish on their part it noteth their vain Confidence as if they were as ready to meet the Bridegroom as the wise though the event sheweth the contrary So that on their part it doth not note so much their serious Preparation as their foolish Presumption Doct. 2. Many think they have Grace enough to meet Christ at his coming when the event sheweth no such matter Or Many have great Confidence of the goodness of their Condition that will be found foolish Virgins
and sold all that he had and bought it Man would have something contentful that may be an everlasting ground of rejoycing to him 3. As to true happiness and eternal good when it is discovered to us our Inclinations to it are but weak and ineffectual Without grace we discern it but weakly for there is a great mist upon Eternity and the light of Nature being dim cannot pierce through it 2 Pet. 1.9 As a Spire at a distance men see it so that they cannot know whether they see it yea or no or as the blind man when his eyes were first touched by Christ he saw men walking like Trees Again we consider it but weakly the mind being diverted by other objects As when we see a man in a crowd we can hardly take notice of him so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan he biddeth him go and view the length and the breadth of it Gen. 13.14 15 16 17. So when he promiseth the Kingdom of Heaven he doth in effect speak the same to us For certain no man shall enter into that land of promise but he that hath considered it and well viewed it and can lay aside his earthly distractions sometimes to take a turn in the land of Promise But few do this few send their thoughts before them as Spies into that blessed Land and therefore it worketh so little upon them And we desire it but weakly the Affections being prepossessed and preingaged by things that come next to hand we conceive only a wish or a velleity for this happy Estate not a serious volition or a firm bent of heart and therefore we pursue it but weakly as Children desire a thing passionately but are soon put out of the humour They do not pursue it with that earnestness exactness and uniformity which is requisite The Soul of the Sluggard desireth and hath nothing Prov. 13.4 because his hands refuse to labour Prov. 21.25 So that this inclination to happiness is neither serious nor constant nor labourious These desires are but desires 4. If they like the End they dislike the Means Our Souls are more averse from the Means than from the End All agree in opinions and wishes about a supream and immortal Happiness yet there is a great discord in the way that leadeth to it not so much in opinion as practice Men like not Gods terms Esau would have the Blessing yet sold the Birthright Heb. 12.16 17. Indeed in things natural we do not expect the End without the Means but in things supernatural we do and so by refusing the Means we do separate the End Psal. 106.24 Heaven is a good place but 't is an hard matter to get thither so loath are we to be at the cost and pains We desire happiness not holiness God doth promote those things we naturally desire but still that we submit to those things we are naturally against Whatsoever maketh for our selves we are naturally more willing of than what maketh for the Honour of God Now if we will not submit to the one we shall not have the other We would all be pardoned and freed from the Curse of the Law and the Damnation of Hell but we are unwilling to let go the profit and pleasure that we fancy in Sin Secondly Why this is no more improved and why we make no better use of it There are four Causes of it 1. Ignorance To many the Object is not represented as to Heathens and to sottish Christians 2. Inconsideration Spiritual Objects must not only be represented but inforced upon the Will by the efficacy and weight of Meditation Psal. 1.3 3. Vnbelief They have not a sound perswasion of these Truths Heb. 11.13 They were perswaded of them and embraced them They had not a Ghess but a sound Belief 4. Vnsubjection of will Rom. 8.7 Because the carnal mind is enmity against God For it is not subject to the law of God neither indeed can be 'T is easier to cure their Errours than to mortifie their Affections VSE Oh do not rest in desiring to be happy there is no great matter in that the Damned would have the Door opened to them But desire Grace Psal. 119.5 Rom. 7.23 desire it prevalently so as not to be put out of the humour as Children would fain have something when they are in pain but are pleased with Rattles or any Toy If your vain Delights abate not this desire will do you no good Desire it so as to labour for it yea so as to make it your main business Psal. 27.4 yea to part with all for it Mat. 13.46 This is the way to be happy indeed Doct. 3. That 't is a dreadful misery to be disowned by Christ at his Coming I know you not 1. Consider who may be disowned Many that profess respect to Christ and may be well esteemed of in the Visible Church many that cry Lord Lord many that have eat and drunk in his presence There is a great deal of difference between the Esteem of God and the Judgment of the World Many whom we take to be forward Professors yea many that have great gifts and imployments in the Ministry and with great success Mat. 7.22 If only Pagans or only prophane Persons were damned or the opposite party to Christ it were another matter there were not such cause of fear But those of Christs Faction many that profess to know him but were never subdued by the power of his Grace Joh. 11.2 3 4. Christ doth not know because he doth not love them 2. The misery of being disowned 1. This disowning is the Act and Sentence of a Judge If it were the frown of a bare Friend in our misery it even cuts the Heart in sunder but when a neglected Saviour shall become an angry Judge when his favour hath been slighted long then he will stir up all his wrath When 't is kindled but a little blessed are all they that put their trust in him Psal. 2.12 2. 'T is the disappointment of an Hope They supposed he meant to own them and therefore put in their Plea There is an hope that will leave ashamed Rom. 5.5 3. 'T is the Cause of all other Misery Poena damni maketh way for poena sensus Here we care not for him so long as we can be well without him It may be now you esteem it nothing to have a frown from Christ in the day of his patience but then Depart ye cursed VSE Oh let this make your more serious for the time to come Do not grieve the Spirit any longer Eph. 4.30 Do you receive and own Christ when others refuse him and you will be owned by Christ Luk. 12.8 9. And I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God But he that denyeth me before men shall be denyed before the Angels of God SERMON X. MATTH XXV v.
13. Watch therefore for ye know neither the day nor the hour wherein the Son of Man cometh HEre is the Conclusion of the whole Parable as the illative Particle Therefore sheweth Every passage in it will inferr this Conclusion First The Suddenness and unexpectedness of his Coming Watch therefore Secondly Only those that are ready shall enter into the Marriage-Chamber Watch therefore that ye may be alwayes ready Thirdly The Shutting the Door and Exclusion of the Unprepared Watch therefore Fourthly The Door is shut as never to be opened again When they beg Entrance they are refused and disowned by Christ as having not his mark upon them Watch therefore for ye know not the day neither the hour c. In the Words we have 1. A Duty 2. The Reason of it The one will explain the other 1. For the Duty What is meant by Watching Because we are pressed to it upon the account of the uncertain time of Christs Coming here it meaneth a care to get and keep our selves alwayes ready and in a posture to receive him for our Lord as himself explaineth it Mat. 24.42 Watch therefore for ye know not what hour your Lord doth come 2. The Reason For ye know neither the day nor the hour wherein the Son of Man cometh Mat. 24.42 For in such an hour you think not of the Son of Man cometh Doct. The great Duty that lyeth upon them that believe and look for Christs comeing is Watching My business will be to shew you what Watching is in the general notion of it As 't is taken Spiritually and Metaphorically it implyeth a diligent care and heed to the great affairs of our Souls For 't is a mixt thing made up of Prudence and Diligence It â—mplyeth a prudent foresight of the Souls danger with a diligent care to avoid it It is pressed in Scripture to a double end Partly that we may maintain the present state and partly that we may prepare for the future The one quickeneth the other And though the latter be of chief consideration in this place yet it will not be amiss to consider both For there is no hope to stand before Christ at his Coming unless we be careful to get and keep Grace for the present And on the other side the Argument to quicken us to present care and diligence is the blessedness we shall have at Christs Coming and the danger of being disallowed at last 1. Watching with respect to our present Preservation is pressed Mat. 26.41 VVatch and pray that ye enter not into temptation And 1 Cor. 16.13 VVatch ye stand fast in the faith 2 Watching with respect to future Acceptation That is pressed in other places Mat. 24.42 VVatch ye for ye know not in what hour the Lord cometh The particular time of Christs coming is kept secret that we may be moved at all times to prepare for it The Lord foresaw that we would be prone to negligence and carnal security and that the knowledge of the express time of his coming would be hurtful to us therefore 't is inter Arcana Imperii among the Secrets kept in the Fathers bosom that we might be alwayes ready So Luk. 21.36 VVatch ye therefore and pray alwayes that ye may be accounted worthy to stand before the Son of Man The meaning is that we may escape the Judgments then to be poured out upon the wicked and the careless that we may not causa cadere that we may have a Sentence of Approbation pass'd in our favour These are the two sorts of Watching pressed upon us in Scripture the one to avoid the Snares of the Devil the other that we may be ready for the coming of the Lord. First Watching with respect to our present State and Safety This again is twofold A watching to avoid evil and a watching for the careful performance of that which is good The Scripture speaketh of both and both are enforced by their own proper Reasons 1. For the avoiding of Evil There is in us all a sinfull proneness to evil which we must seek to cure and prevent Prov. 4.23 Keep thy Heart with all diligence for out of it are the issues of life The Heart is terminus actionum ad intra fons actionum ad extra 't is the Heart that God aimeth at in all that he doth upon us and 't is the Heart that is the Ground of all our Actions The Fountain must be kept pure from pollutions that the streams may be the more limpid and clear Every man hath a little Garrison to keep and he himself is the Watchman of it his Conscience is to sit Porter at the Door and to examine whatever cometh out and entreth in as a Watchman doth at the Gates of a City All the thoughts affections words actions are to be examined what they are whither they go whence they come whither they tend lest a Temptation be let in or a Corruption be let out otherwise the Heart cannot be kept pure and loyal to God Solomon telleth us Prov. 25.28 He that hath no Rule over his own Spirit is like a City that is without walls A Town without walls lieth open to every comer Sin and danger and all kind of evil motions go to and fro without any kind of check and controul Things will past out which should be suppressed and kept in and Temptations will enter which should be kept out Now this Caution is no more than needeth if we consider the Enemies of our Salvation the Devil the World and the Flesh. First The Malice of Sathan Our Adversary is very watchfull and getteth advantage by nothing so much as our security Vigilat hostis dormis 'T was an old word The Devil is neither dead nor asleep and shall not we stand upon our guard 1 Pet. 5.8 Be sober and watchful for your adversary the Devil goeth about like a roaring Lyon seeking whom he may devour Sathan is a restless Adversary full of Malice and Craft his end is to destroy and devour Souls and his diligence is answerable to his malice Night and day we are in danger every one of us There were but two Adams and they were both tempted though the one was made after Gods Image and the other had the fulness of the Godhead dwelling in him bodily Adam in Innocency and Christ in humane nature were tempted and can we hope to escape Neglect your Watch and you become a ready prey to the Devil When the Servants slept the Enemy sowed Tares Math. 13.25 He observeth all our drowsie fits and is waiting for some Advantage or at least some Occasion Sometimes we give him an Advantage by our folly and indiscretion 2 Cor. 2.11 lest Sathan should get an advantage against us Or if not he taketh Occasion as he tempted Christ when he was an hungry Matth. 4.2 and 2 Cor. 7.5 that Sathan tempt you not He can interpret the silent language of a blush a smile a frown a look the glance of a lustfull eye
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
greatness He that hath this wisdom sets up for himself and will never be a Steward and Factour for God And this is to be wise for the present But the wisdome we speak of is to be wise for the future that it may be well with us to all eternity and that is the Wisdom that is pure and peaceable and full of good fruits for that is the truest wisdom it serveth all turns and provideth for God and self too That 's an holy self-seeking to seek self in God It hath what the other affecteth in a more sincere way of enjoyment Honour with God Rom. 2.7 Pleasures with God Psal. 16.11 Rich towards God Luk 12.20 1 Tim. 6.18 Rich in good works that they may lay hold of eternal life This Prudence would serve the turn and make a man take all advantages of doing good 2. Faithful 1 Cor. 4.2 Moreover it is required of a Steward that a man be found faithful That he sincerely seek the Glory of God and watch all advantages to promote his Lords Interest and carry himself well in his trust 3. Industry that he stir up himself 2 Tim. 1.6 2 Tim. 4.14 Neglect not the gift that is in thee Oh let us not be idle but hunt out occasions of doing good Doct. II. In trading our Returns must carry proportion with our Receipts He that had five Talents gained other five and he that had two gained other two God will not accept of every mans rendring for the mercies of common Providence Deliverances 2. Chron. 32.25 Hezekiah rendered something but not according to the benefit received Nor for the mercies of his Covenant Justification or pardoning mercy Luk. 7.47 Her sins which are many are forgiven for she loved much But to whom little is forgiven the same loveth little All Love requireth Love and an answerable degree So for Sanctification He expecteth more from them to whom he hath given more Grace 1 Cor. 15.10 But 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 Yet not I but the Grace of God that was with me And in general of all Talents Ordinances he expecteth improvement suitable clear Knowledge strong Faith more ready obedience Luk. 12.47 48. And the Servant that knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whomsoever much is given of him much shall be required Otherwise his Judgments will make it evident Amos 3.2 The Valley of Visions had the heaviest burthen So for Gifts of the Mind God expecteth Service according to their measure Eph. 4.16 That which every joynt supplyeth according to the effectual working in the measure of every part according to that place they hold in the body No Member is either dead or idle or living and working only to it self but every one is to contribute for the good of others according to its measure So for Estate God looks for more from them whose superfluities are larger than others enjoy that they should be rich in good works 1 Tim. 6.18 God accepteth the Widows two Mites that was more than the abundance of the Rich for she cast in all that she had Luk. 21. Still the Rule holdeth The Account riseth with the Gifts And God will accept that at one mans hands that he will not accept of another whose capacities and opportunities are greater who have more time to spend in his immediate service more wealth to bestow more advantages of acquainting themselves with God Only let me give you two Cautions in judging of our Returns First That in Gifts either of Mind or of the Body our Faithfulness is measured by our endeavour and not by our success Dominus non considerat saith Jerome lucri magnitudinem sed studii voluntatem The Crown of Faithfulness and the Crown of Fruitfulness do both adorn the person that wears them Though they be not gathered yet our work is with God Isa. 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain Yet surely my judgment is with the Lord and my work is with God Though little fruit and effect on men yet not the less regarded and rewarded by God Secondly That in the laying out of our Gifts God doth not measure them by the Quantity and Value of what is given but by the Affection and Heart of the Giver Affectus pretium rebus imponit saith Ambrose which is a Comfort to the poorer sort who have but little to give and contribute to good uses 1 Cor. 8.11 If there be first a willing mind a man is accepted according to what he hath not according to what he hath not So in other things the smallness and meanness of the Benefit doth not diminish Gods estimation of mans love and affection On the other side 't is 〈…〉 to the great and Rich All those pompous Services if not a real mind are not accepted 1 Cor. 13.1 God loveth non copiosum sed hiâ—arem Datorem not a large but a chearful Giver Thirdly Where the matter will afford it a Liberal and open Heart will not be defective in Quantity they think nothing too much for God and therefore will do all that they can all seemeth too little 1 Chron. 22.14 And now behold in my Trouble Heb or Poverty I have prepared for the House of the Lord an hundred thousand Talents of Gold and a thousand thousand Talents of Silver and Brass and Iron without weight Look as there may be a Winters day in Summer and a Summers day in Winter for the Proportion so much may be little and little much according to the Mind and Love of the Giver the Widow gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some do twice as much good with a little as others with a great deal Love will not be backward Reasons of the Point Because Righteousness doth consist in a Proportion and so it holdeth good both for our Duty and Gods Judgement First For our Duty that we should be fruitful according to our Means Opportunities and Helps for every one of these encrease our Obligation Secondly For Gods Judgement God is not a Pharaoh to require the full tale of Brick where he doth not afford stubble In all his Proceedings there is great Equity he considereth men according to their Advantages Rom. 2.9 Tribulation and anguish upon every Soul of man that doth evil of the Jew first and also of the Gentile 1 VSE Let this asswage the Envy and Trouble of the Meanest If thy Gifts be mean thy Account will be so much the easier Merchants that have the greatest Dealing are not ever the safest men Eccles. 1.18 He that encreaseth Knowledge encreaseth Sorrow None so miserable as they that have received much and returned little which should prevail with us to
Negligence in God's Service To undeceive you First Take these general Considerations 1. That Carnal Men are ill versed in the Art of excusing Evil when they have a right Principle to go upon and that which they think maketh for them usually maketh against them Solomon telleth us Prov. 26.9 That a Parable in a Fool 's Mouth is like a Thorn in the Hand of a Drunkard The Thorn was their Instrument of Sewing as the Needle with us Now a Drunkard woundeth and goreth himself because of his uneven Touch when his Spirits are disturbed with excess of Drink Do but observe how contrarily and perversely wicked Men will reason and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of As in 1 Cor. 15.32 Let us eat and drink for to Morrow we shall die Now compare this with 1 Cor. 7.29 30. But this I say Brethren the Time is short it remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use the World as not abusing it For the Fashion of this World passeth away 2 Kings 6.33 And while he yet talked with them behold the Messenger came down unto him and he said Behold this Evil is of the Lord why should I wait for the Lord any longer Compare this with 1 Sam. 3.18 And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good So Haggai 1.2 Thus speaketh the Lord of Hosts The People say the Time is not come the Time that the Lord's House should be built Compare this Scripture with 2 Sam. 7.2 And the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When David dwelt in a stately House his Heart was set upon building an House for the Lord. So Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance with Titus 2.11 12. For the Grace of God that bringeth Salvation hath appeared to all Men teaching us that denying Vngodliness and worldly Lusts we should live Soberly Righteously and Godly in this present World Jude 4. Vngodly Men turning the Grace of God into Lasciviousness 2. Sometimes Carnal Men pretend certain Causes and Excuses when their Conscience knoweth 't is otherwise and then the things alledged are not the real Opinions and inward Sentiments of their own Minds but something said or taken up to justifie their Sloath. 1 Cor. 6.9 Know ye not that the Vnrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolators nor Adulterers nor Esseminate nor Abusers of themselves with Mankind c. As Hopes of Impunity though they live a Godless and sinful Course of Life If they were serious Conscience would tell them Men may be deceived with these things but God cannot Ye may stifle Conscience for a while with these Allegations but it will speak and then these sorry Fig-leaves will not serve the turn to hide your Nakedness 3. Sometimes these Excuses are the Fruit of Blindness Sottishness Ignorance and Infatuation and the Sluggard hath an high Conceit of his own Allegations Prov. 26.16 The Sluggard is wiser in his own Conceit than seven Men that can render a Reason He thinketh others are mopish giddy and crack-brain'd People that make more ado with Religion than needeth are too nice and scrupulous take it to be good Prudence to keep out of harms way His very foolish Thoughts he thinketh are wise Reasons that Religion is a merry thing Prov. 15.19 The way of a sloathful Man is a Hedge of Thorns but the way of the righteous Man is made plain He imagineth Difficulties and intolerable Hardships in a course of Goodliness 'T is our Cowardise and Pusillanimous Ignorance maketh the Ways of God seem hard All things are comfortable plain and easie to the pure and upright Heart Thus he bloweth hot and cold speaketh contrary things according as he looketh upon them with a sleight or pusillanimous Heart 4. Excuses argue an ill Spirit and an unwilling Heart When they should do something for God there is something still in the way some Danger or some Difficulty which they are loath to encounter withal Prov. 26.13 The sloathful Man saith There is a Lyon in the way They are fruits of the Quarrel between Conviction and Corruption and are usually found in us when we first begin to understand the way of the Lord but are loath to come up to the Terms Certainly 't is better be doing than excusing Doing is safe but Excuses are but a Patch upon a sore Place If we have done a Fault 't is better confess and seek a Pardon than to excuse and extenuate 5. Consider the Invalidity of all things that are usually alledged by Sinners And to help you consider 1. Nothing can be pleaded as Reason which God's Word disproveth The Scriptures were purposely penned to refute the vain Sophisms that are in the Hearts of Men. Hâ—b 4.12 To divide between Soul and Spirit Joynts and Marrow and to discern the Thoughts and Intents of the Heart To discover the Affections of a sensual Heart how ever pailiated with the Pretences of a crafty Understanding to hide the Evil from themselves and others You must not lift up your private Conceits against the Wisdom of God 2. Nothing can be pleaded as Reason which your Consciences are not satisfied with as Reason That is the Reason there are so many Appeals to Conscience in Scripture Do not your Consciences tell you you ought to be better to mind God more That if these things be true 2 Pet. 3.11 That all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and Godliness 3. Nothing can be pleaded by way of Excuse which reflects upon God as if he had made an hard Law We are apt to plead so The way of the Lord is not equal The Woman thou gavest me she gave me and I did eat Will you excuse your Idleness and sin by the Severity of your Master and cast your Brat at his Doors 4. There can be no Excuse for a total Omission of necessary Duties In a partial Omission the Law it self alloweth a Dispensation as in case of Sickness we are taken off from some Work which God requireth at other times But some things are indispensibly required John 3.5 Except a Man be born of Water and the Spirit he cannot enter into the Kingdom of God Heb. 12.14 Without Holiness no Man shall see the Lord. Here is Necessitas precepti medii 5. You should harden your selves with no Excuse or Reason but what you dare plead when you stand before the Bar of Christ
this Prayer You may observe hence That it is of advantage to use vocal Prayer not only in Publick when we may quicken others as one Bird setting all the rest a chirping and we profess we are not ashamed of God or his Worship but in private also God made Body and Soul and will be served by both Words are as giving vent to or as the broaching of a full Vessel Strong Affections cannot be confined to Thoughts Psal. 39.2 3. My Heart was hot within me while I was musing the Fire burned then spake I with my Tongue Musing makes the Fire to burn There is a continual Prayer by Ejaculations and Thoughts but words become solemn and stated times of Duty Words are a boundary to the Mind and fix it more than Thoughts which are usually light and skipping The Mind may wander but words are as a Trumpet to summon them again into the presence of God Our roving Madness will be sooner discerned in Words than in Thoughts When a Word is lost or misplaced we are more ashamed and by Words a dull sluggish Heart is sometimes quickned and awakned It is good to use this Help Now I come to the Prayer it self Father It is a Word of Confidence and sweet Relation in which there is much of Argument in that Christ as God's only Son speaketh to his own Father Father glorify thy Son A Father is wont to be delighted with the Glory and Honour of a Son as the Mother of Zebedee's Children sought their Preferment Matth. 20.20 It is good to observe that Christ doth not say our Father as involving our Interest with his because it is of a distinct Kind Christ would observe the distinction between us and himself he is a Son that is equal with the Father eternal with his Father but we are adopted Sons made so When he speaketh to his Disciples he saith not our Heavenly Father but your Heavenly Father knoweth that ye have need of all these things Mat. 6.32 And John 20.17 I ascend unto my Father and your Father and to my God and your God clearly distinguishing his own Interest from ours And mark Christ useth the Argument of Son and Father to shew that he was not therefore glorified because a Son but therefore a Son because glorified We may note hence 1. That it is very sweet and comfortable in Prayer when we can come and call God Father It is a Word of Affection Reverence and Confidence in all which the excellency of Prayer consisteth So Christ in all his Addresses Father if it be possible let this Cup pass from me Mat. 26.39 So also all his Prayers are bottom'd on this Relation Vers. 5. And now O Father glorify thou me with thine own self Mat. 11.25 I thank thee O Father Lord of Heaven and Earth c. He hath taught us the same to pray Our Father which art in Heaven Mat. 6.9 The great Work of the Spirit is to help us to speak thus to God not with Lips that feign but from our Hearts Rom. 8.15 Ye have received the Spirit of Adoption whereby we cry Abba Father We confine the Spirit 's Assistance to earnest Tendencies and vigorous Motions the main Work is to help us to cry Father with a proper and genuine Confidence Now all cannot do thus a wicked Man cannot say safely to God my Father Whosoever claims Kindred of God while he is unjust and filthy it is not a Prayer but a Contumely and Slander He that sanctifieth and those that are sanctified are all of one for which cause he is not ashamed to call them Brethren Heb. 2.11 Christ counteth none to be of his Kindred but the Regenerate Pagans are Strangers and Carnal Men in the Church are Bastards they had need study Holiness that would claim Kindred of Christ. Consider then What Claim and Interest have you in God It is sad if we can only come as Creatures cry as Ravens for Food out of a general Title to his Providence or to cry Father and lie to take his Name in vain It is sweeter to speak to God as a Son then as a Creature Lord Lord is not half so sweet as Our Father This is a sweet invitation to Prayer Mat. 7.9 What Man of you who if his Son ask Bread will he give him a Stone Vers. 11. If ye then that are Evil know how to give good Gifts to your Children how much more will your Heavenly Father give good things to them that ask him It is a Consolation in Prayer Gal. 4.6 Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts crying Abba Father It is a ground of Hope and Expectation after Prayer Ye have received the Spirit of Adoption to call God Father 2. Christ was about to suffer bitter things from the Hand of God and yet he calleth him Father In Afflictions we must still look upon God as a Father and behave our selves as Children Christ felt him a Judg yet counts him a Father God as a Judg was now about to lay on him the Sufferings of all the Elect yet Christ calls him Father to declare his Obedience and Trust. The Hour was come in which the whole weight of God's Displeasure was to be laid upon him yet in this Relative Term he acknowledgeth his Father's Love and manifesteth his own Obedience We should do so in all our Afflictions 1. Maintain the Comfort of Adoption 2. Behave our selves as Children 1. Maintain the Comfort of Adoption It is the folly of the Children of God to question his Love because of the greatness of their Afflictions as if their Interest did change with their Condition and God were not the God of the Vallies as well as the God of the Hills We have more cause to discern Love than to question it Bastards are left to a looser Discipline Heb. 12.8 If ye are without chastisement whereof all are partakers then are ye Bastards and not Sons To be exempted from the Cross is to be put out of the Roll of Children The Bramble of the Wilderness is suffered to grow wild but the Vine is pruned The Stones that are designed for a noble Structure or Building are hewed and squared when others lie by neglected 2. Behave our selves as Children with Patience and Hope 1. With a submissive Patience Father is a word that implieth Authority and Love and Care all which are Arguments of Patience Fathers have a natural Right to Rule we must take it quietly and patiently at their Hands Isaac yielded to his Father when he went to be sacrificed It is said Gen. 22.8 they both went together which noteth his quiet submission But Fatherly Acts are not only managed with Authority but with Love and Care Slaves may be corrected out of Cruelty and Hatred by their Masters but Fathers do not deal so with Children Heb. 12.9 10. Furthermore we have had Fathers of our Flesh which corrected us and we gave them reverence Shall we not much rather
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
John 13.1 Jesus having loved his own that were in the World be loved them unto the end Christ was then thinking that he should shortly depart his Thoughts were not on his own Glory so much as our Danger If Christ would have thought of his own he might have thought of the Angels and glorified Saints Cyril and Chrysostom observe That he did not think of Angels and glorified Saints but of his own in the World those that were left to the Miseries and Temptations of an evil and unquiet World No question it was sweet to Christ to think of the glorified Saints and Angels but they were safe and now was a time to shew Pity rather than Delight The other Instance we have in his Prayers in this place from the 11th to the 17th Verse I might mention many Passages in his Sermons Christ when he was about to leave us he had the Affection of a Father to his Children or of a dying Husband to his Wife he was careful of our Estate after his Departure 2. So at his Death A great thing that was in the Eye of Christ was Victory over the World Gal. 1.4 He gave himself for us to redeem us from the present evil World Certainly Christ is willing to help you when he suffered so much that he might help you When you love the World you cross the end of Christ's Death His whole Life was but a renouncing the World The Poverty of Christ upbraideth our aspiring Projects and Pursuits of worldly Greatness We seek to joyn House to House and Field to Field and he had not a place whereon to lay his Head But in his Death he would make all sure One thing that he purchased of the Father is Grace to subdue the World When he was to die he said Lo I give my self upon Condition thou wilt give them Grace let them be freed from the Bondage of carnal Fears and carnal Desires There is not a thing more answerable to the Design and Aim of his Death than this is 3. After his Death and Ascension into Heaven he is tenderly affected toward Believers in the World He still retaineth his human Nature and his human Affections the same Heart and the same Pity Heb. 4.15 We have not an High-Priest that cannot be touched with the feeling of our Infirmities Christ tho he be exalted is tenderly affected towards those that are left behind he is still tenderly affected towards you in all your Straights and Troubles and Infirmities Christ's Exaltation hath made no Change in his Bowels he carried his Love with him not only into the Grave but into Heaven he is our Lord but still our Brother as God he knoweth our Infirmities and as Man he feeleth them his Love is most at work when you are in Danger O what a Comfort is this in all your Temptations there is one in Heaven that seeth and feeleth all this let us bear it the better and ride out the Storm If a Man were perswaded that his Friends on shore knew what Tempests he endured at Sea and were praying for him it would be a great Comfort to him in his Distress Christ's Heart worketh towards thee he who is always heard is now praying for thee in Heaven he is touched with a feeling of thy Infirmities How should this comfort us They have many Snares and many Enemies Lord help them The Reasons of this Apprehensiveness and tender feeling are his Interest Love Charge and Experience they are his own John 13.1 Having loved his own that were in the World he loved them to the end 1. His Interest Christ hath a share going in every Believer As when there are Ships at Sea in which you have a share you pray for their safe return and are tenderly affected when you hear they are in danger Christ is loth to lose his Share he had but now pleaded his Interest with the Father Vers. 10. All thine are mine and mine are thine We are a part of his Goods the World would weaken the Estate of Christ. Believers are his Treasure and they are in danger of Rocks and Pirats and therefore he prayeth to the Father Now Christ hath an Interest in them not only by the Father's Grant but their own Dedication they are his and all that they suffer is for his sake Vers. 14. I have given them thy Word and therefore the World hateth them Let a Man go on in a wicked carnal ungodly way and the World will not vex him Let a Man once be zealous for Christ and then he must expect Trouble enough They endure all this for me and shall I not be sensible If a Child should inadvertently break his Leg or Arm you would pity him but if he should break his Leg or Arm in your Service or Defence to rescue his Father you would pity him more 2. His Love John 13.1 Jesus having loved his own which were in the World he loved them to the end Those whom we love we are troubled about their Welfare A careless Father may die and never be troubled what shall become of his Children but Love is very sollicitous Alas poor Orphans they are without a Guide and Guardian left to Snares and Temptations and shall it not pity them Hugo cryeth out O Charitos quam magnum est Vinculum tuum Deum in Terram traxisti cruci affixisti Sepulchro clausisti c. O Love how great is thy Power it was Love that brought Christ from Heaven that nailed him to the Cross that laid him in the Grave that carried him again to do our Business with God Had it not been for Love he had never come from Heaven and left the Bosom of the Father for the Lap of the Virgin the Form of God for the Vail of Flesh the Glory of Heaven for the Darkness of the Grave Had it not been for Love he had never died to deliver us from this present evil World he had never been sensible of our State and Condition Love is jealous and sensible of all the Dangers of the Party beloved the same Love of Christ that exposeth us to Troubles and Hazards for Christ's sake the same Love maketh Christ compassionate of our Miseries and Sorrows We are jealous of his Honour and he is jealous of our Safety 3. His Charge Christ hath taken an Office upon him to defend pity and guide the Elect through all Temptations to Salvation Now Christ cannot be unfaithful in his Office Heb. 4.15 We have not an High-Priest that cannot be touched with the feeling of our Infirmities He that is passed into the Heavens is still our High-Priest Give me leave to admire that Expression Heb. 8.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister of the Sanctuary When he was upon Earth he came in the Form of a Servant and now he is in Heaven he is still a Servant We may speak what Christ hath spoken for us he is our Officer and Minister even in Heaven not only in the State of his Abasement but
Patern or Exemplar of it As we are one The Explicatory Questions are two I. What kind of Unity this is that is prayed for II. Under what respect it is prayed for in this place I. What this Unity is How one One in Judgment or one in Heart or one Body knit together with the same Spirit I answer All these For consider for whom Christ prayeth for the Disciples o◠that Age and principally for the College of the Apostles now saith he Let them be one There is a double Unity Mystical and Moral 1. Mystical Union is the Union of Believers with Christ the Head and with one another with Christ the Head by Faith and with one another by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it agreeth with the Letter of this Place nay with the Meaning This Union of Believers in the same Body is often compared with the Mystery of the Trinity and it is elswhere expressed by one Body as Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God a place full to this purpose where all Believers in regard of their Union with the Head and with one another are set forth as one Body governed under one Head by one Spirit by which they increase and grow up till they come to such a kind of Unity as is among the Divine Persons I cannot exclude this because where Christ's Prayers are indefinite it is good to interpret them in their full latitude and according to the extent of his Purchase And yet I think this is not principally intended because as I said Christ chiefly prayeth for the Apostles and Disciples of that Age not for the Church Catholick or Universal 2. There is a Moral Union and that is two-fold 1. Consent in Doctrine 2. Mutual Agreement and Concord of Affection As it is said of the Church Acts 4.32 The multitude of them that believed were of one Heart and one Mind One Heart that noteth Agreement in Affection and one Mind Agreement in Judgment for both these doth Christ pray 1. Let them be one in Doctrine and Judgment Christ had intrusted them with the weightiest Affair the Sons of Men are capable of with the promulgation of the Gospel a Doctrine which Christ brought out of the Bosom of the Father and gave it to the Apostles and they to the Church and Christ obtained that which he prayed for There is such an exact consent and harmony between the Doctrine of the Apostles that is a sufficient Foundation for the Faith and Unity of the Church For the Faith of the Church 1 Cor. 15.10 11. I laboured more abudantly than they all yet not I but the Grace of God which was with me Therefore whether it were I or they so we preach and so ye believed We have no cause to stumble and take offence at the Doctrine delivered by the Apostles tho God used several Instruments of different Gifts and Opportunities of Service yet all were conducted by an Infallible Spirit So we preached all of us c. So for Unity and Concord in the Church Ephes. 4.3 4 5. Endeavouring to keep the Vnity of the Spirit in the Bond of Peace There is one Body and one Spirit even as ye are called in one Hope of your Calling One Lord one Faith one Baptism c. 2. Let them be one in Heart and with joint consent carry on this great Charge that is committed to them So did the Apostles by unanimous consent divide their Labours for the Edification of the World and kept a Fellowship among themselves Gal. 2.9 They gave to me and Barnabas the right hand of Fellowship that we should go unto the Heathen and they to the Circumcision with such Concord and Agreement was this great Work managed between them For all this did Christ pray And this suiteth with the Patern in the Text As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption so between the Apostles in carrying on the Doctrine of Redemption II. In what manner doth Christ pray for it Here some take this only as a new Petition different from the former he had prayed for Preservation now for Unity But there is a causal Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken specificativè keep them by making them one the Safety of the Church dependeth much upon the Unity of it Or terminativè keep them that they may be one I had intended because of the necessity of the Matter to have spoken of the Union of the Church with Christ and then with one another But because he chiefly prayeth for the Apostles tho others are not excluded and because the Union of the Church as one Body animated with the same Spirit will fall under discussion in Vers. 21 and 23. I shall adjourn it to that place Only now I shall Observe 1. Obs. How much Christ's Heart is set upon the Vnity and Oneness of his Members Here he prayeth for the Apostles in Vers. 21. he prayeth the same for all Believers Upon this Occasion let us see how much it was in the Aim of Christ. 1. Therefore was he Incarnate He united the Divine and Humane Nature in his own Person that he might unite us to God by himself and with one another God and Man had never been one in Covenant if they had not first been one in Person The Hypostatical Union maketh way for the Mystical It was the main End of Christ's coming into the World Ephes. 1.10 That in the fulness of Time he might gather together in one all things in Christ. The Angels and blessed Spirits and the Saints in all Nations have Communion with us in Christ under the same Head He would gather the Elect rational Creatures into a Body one with God in Christ Saints and Angels As all the Heads of a Discourse are summed up in the conclusion so Christ would draw all into one Body He took a Natural Body that he might have a Mystical Body Christ would not only leave us the Relation of Friends and Brethren but Fellow-Members He would gather together all into one not only into one Family but into one Body Brothers that have issued from the same Womb that have been nursed with the same Milk have been divided in Interests and Affections and defaced all feelings of Nature Cain and Abel Jacob and Esau are sad Instances But this Mischief is not found in Members of the same Body there is no Contestation and Disagreement Who would use one Hand to cut off another Or divide those parts which preserve the mutual Correspondence and Welfare of all Again Brothers if they do not hurt one another they do not care for one another each liveth to himself a distinct Life apart and studieth his own Advantage But it is not
have done how to preserve Peace as well as Truth Certainly we that have one Father are born of one Mother acknowledg one Elder Brother even Christ by whom we are adopted hope for one Patrimony we should be more careful to keep the Vnity of the Spirit in the Bond of Peace We have a great many Contentions now for one holy Contention Heb. 10.24 Let us consider one another to provoke to Love and to good Works What Arguments shall I use The danger of the Papists on one hand of Sects on the other Of Papists If ever the Beast were likely to recover of his Wounds now it is Our Divisions make us first a Laughing-Stock to the Enemy and then a Prey first we are had in contempt then they use violence And it may be just with God to suffer it when Piety decreaseth Charity is exiled and Bitterness Partialities Strife Suspicions are only left to reign and flourish Certainly if once a Peace were setled in the Reformed Churches the Prophecies concerning Antichrist would soon be accomplished those Relicts of God's Election which do as yet remain in Spiritual Babylon would soon come out from amongst them who are now scandalized at our Divisions As when a Boat is to take in Passengers when all the Passengers are in the Boat they lanch out and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church and would soon break the Cords wherewith they are now held Truth would have a greater Power Acts 4.32 33. And the multitude of them that believed were of one Heart and of one Soul neither said any of them that ought of the things which he possessed was his own but they had all things common And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus and Grace was upon them all As to Sects on the other side Libertines daily increase by means of the Divisions amongst them that fear God and grow formidable in the variety of their Combinations and Endeavours Jude 11. Wo unto them for they 〈◊〉 gone in the way of Cain and run greedily after the Error of Baalam for Reward and perished in the gain-saying of Core There would be an end of this Itch if all that fear God would join together as one Man in the defence of the Gospel Alas we have striven long enough hindred the common Salvation long enough Scandals enough have been given it is high time to renounce all Fruits of Revenge and Ambition and think of Peace and Unity But you will say What would you have us to do I Answer Something with God something as to Men. Something with God Pray and Mourn lay to Heart the Divisions that are among God's People I speak for Sion's sake we should be very earnest with God for Sion Isa. 62.1 For Sion 's sake I will not hold my peace and for Jerusalem 's sake I will not rest until the Righteousness thereof go forth as Brightness and the Salvation thereof as a Lamp that burneth A great House is smitten with Breaches and a little House with Clefts not only Kingdoms but particular Families are destroyed when the Members of them are divided in Opinions and Affections Psal. 122.6 Pray for the Peace of Jerusalem they shall prosper that love thee Let this be your constant Request to God be not acted with a private factious Spirit Something is to be done with Men. I do not speak now how to keep Peace it is past that but how to restore it now it is lost What shall we do The Apostle telleth you Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto ye have already attained let us walk by the same Rule let us mind the same Thing There is no Remedy now left but brotherly-forbearance towards those that hold the Foundation It were to be wished that we could agree not only in Fundamentals but in all other the Accessaries of Christian Doctrine But this cannot be hoped for What then shall the Rent go further and further without any Remedy No let therefore all Parties that in the judgment of a regular Charity may be presumed to have owned Christ walk together as far as they have attained And how is that I can only propound my Wishes and Desires let them reserving their private Differences to themselves come under some common Rule or solemn Acknowledgment of the Foundations of Religion What if there were a Form drawn up to that purpose to which both should stand I think to state Fundamentals is a Matter of great difficulty God would make us cautious of every Truth therefore the Canon of the Scripture is very large But there are some things propounded in the Scriptures as absolutely necessary without which Salvation cannot be had If we were mutually engaged to the Profession of these patiently bearing with one another in other things undecided mutually abstaining from Magisterial Decisions and Enforcements and obtruding Opinions upon one another by Violence and all rash Condemnations castings out of Christ limiting Religion to our own Party saying Here is Christ and there is Christ as if Christ were divided commending one another's Prosperity to God by mutual Prayers this were a healing Course Let us perform all mutual Offices of Love and Spiritual Counsel to one another strengthning one another in solid Piety holding forth light in the lesser Differences with all modesty and candor and in Civil Matters standing as one Man against the common Enemy and using Endeavours to promote the Kingdom of Christ without any Reflections on our private Honour Profit and Interests If this were once done I doubt not but the Fog would vanish and we should find our selves nearer to one another than we do imagine I am not altogether out of hope that this will be done because of the Promises It is done already in the Kingdom of Poland between the Lutherans and the Calvinists Vse 3. To perswade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work Christ prayeth here for the Apostles that they may be One How should we agree together in pressing Duty reprehending Sin This would be an effectual and potent Means not only to the Peace of the Church but Success of the Gospel Schism in the Church of Corinth arose from the Emulation of Ministers among themselves one striving to excel the other in Eloquence and Favour among the People and contemning Paul and others that followed the simplicity of the Gospel So the Apostle noteth it elsewhere Phil. 1.15 Some preach Christ out of Envy and Strife and some also of Good-will It is usual that one carpeth at another's Gifts one standing in the way of another's Honour and Profit like Men in a Boat justling at one another till the Boat it self be sunk One faileth and yieldeth to the Promises and Threatnings
Joy will be fulfilled John 16.22 Ye now have Sorrow but I will see you again and your Heart shall rejoyce and your Joy no Man taketh from you If we lose it our selves it is not utterly lost The Sun is always moving but it doth not always shine and display his Rays with a merry Countenance So a Christian meeteth with many Rubs but still he holdeth on his course to Heaven and therefore where Sense faileth Faith should make Supply 6. The Nature of Man is more acquainted with Sorrows than with Pleasures Men naturally are more susceptible of Sorrow than of Joy Partly because of the Presages of a guilty Conscience Heb. 2.14 Through fear of Death they were all their Life-time subject to Bondage Men are more ingenious and inventive to torment themselves than they are to find out Arguments of Joy Partly out of Ingratitude Mal. 1.2 I have loved you saith the Lord yet ye say Wherein hast thou loved us We grieve more for a mean Affliction than we rejoyce in many great Blessings As if the Humors of the Body be out of order or one Joint break this is enough to make us sink and ill at ease so one light Affliction sinks us Partly because God hath laid this Burden of Sorrow upon us to make us long for Heaven Few and evil are the Days of the Years of my Life Vse 1. To shew us the Goodness of God who hath made our Wages a great part of our Work and our Reward our Service The Lord doth not require of us to lance and gash our selves his Ways are not sowre Ways he hath made it a part of our Duty and Homage to rejoyce in him O that he should deal so bountifully with us in this Life The World might be a Bochim and it is a Beracha it is indeed a Vale of Tears But yet the Sun shineth sometimes when it raineth O how should this make us in love with the Service of God! They are happy that minister in his presence It is a Request Psal. 90.14 O satisfy us early with thy Mercy that we may rejoyce and be glad all our days Certainly God alloweth us to come with such Requests for he commandeth us to rejoyce 1 Thess. 5.16 Rejoyce evermore We might weep evermore yet he saith Rejoyce evermore Vse 2. To take off the Slander brought on the Ways of God as if they were dark and uncomfortable as if we should abandon and renounce all Delight O that wicked Men would but make experience God doth not require that you should renounce Delight but change the Course of it Joy is not abrogated but preferred Do not think the Practice of Religion is full of sadness and heaviness Will you believe the Spies that have been in the Land of Promise The Righteous are only fit to give Testimony to the Comfort of a converted Estate a Stranger intermeddleth not with their Joys If any of God's Children be uncomfortable it is because they have not tasted deep enough of the Promises the Comforter suffereth some contradiction from their Hearts and Lusts but what is this to your Estate The Souls of wicked Men are still under Bondage in the midst of their greatest Joys their Pleasures are mixed with Fear as Belshazzar was soon put out of his Mirth Vse 3. Let us despise the dreggy Delights of the World We are empty by Nature and worldly Joy filleth not but with Wind. Since Christ hath made such Provision for our Consolation why should we seek it elsewhere God hath forbid no Joy but what is hurtful Outward Mercies bring in some Joy but not a full Joy Godliness doth not unman us and hinder the Course of any true natural Affection But no outward thing should be our chief Joy a light Touch is best 1 Cor. 7.30 They that rejoyce should be as if they rejoyced not First we have an Interest then a comfortable Use of the Creatures Hast thou Wealth Power Greatness Do not bind up thy Heart with these Things they will be gone and then thy Joy will be gone too When they take up too much of our Affections they are Curses and will prove our Sorrow Eccles. 7.6 As the crackling of Thorns under a Pot so is the Laughter of the Fool This also is Vanity a slight superficial thing Vain 〈◊〉 are catched with every light Pleasure as a Fire soon taketh in Thorns Thorns 〈◊〉 under a Pot make a great Noise and so carnal Mirth maketh much Noise Worldly Men promise themselves a great deal of Pleasure and Contentment but this Fire is soon out so worldly Joy is soon gone Let â—s not delight in fleshly Liberty the Pleasures of Sin are short-lived and carnal Pleasures leave bitterness and remorse behind them Prov. 14.13 Even in Laughter the Heart is sorrowful and the End of that Mirth is Heaviness As Laughter through dilatation of the Spirits makeâ—h us sad afterwards The Fuel of carnal Pleasures is gross burdensom oppressive to Reason it hindreth the free Contemplation of the Mind and lasteth but for a little while we need to be refreshed with other Pleasures But God in Christ is full and fresh to all Eternity Angels are not weary of him Besides carnal Mirth is but Madness Eccles 2.2 I have said of Laughter it is mad and of Mirth what doth it It is good for no serious Purpose Solomon challengeth the Masters of Mirth what doth it but displace Reason and give way to Vanity and Lightness I know there is a lawful use of inoffensive Mirth but when we take Pleasures they should not take us Eph. 5.4 Neither Filthiness nor foolish Talking nor Jesting which are not convenient but rather giving of Thanks Verse 19. Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making Melody in your Hearts to the Lord. There is a Mirth becoming the Gravity of a Christian. Vse 4. Reproof to two Sorts 1. To those that are always sad Christians do not live up to that Care and Provision which Christ hath made for them In Scripture it is Rejoyce evermore 1 Thess. 5.16 And they live as if God had said Weep evermore It is verily a Fault however disguised in some it deserveth Pity in others Chiding and Rebuke In some Pity that are under penal Disturbance when God putteth any into the Stocks of Conscience they cannot come out at pleasure These are irresistible Chains a poor Creature lieth bound till God saith Go forth Those Chains of Darkness in which the Devils are held are their own everlasting Horrors It is God's Prerogative to create the Fruit of the Lips Peace Peace Isa. 57.19 Joy is his immediate Dispensation We wonder considering the Comforts of the Gospel that there should be any such thing as Trouble of Conscience because we know not what it is to lie under God's mighty hand to be cast into the Prison shall I say or the Hell of our Consciences Alas poor Creatures we cannot break Prison when we will It is easy for
to them that is keep close to it they must expect troubles Christ's Subjects are the World's Rebels and if they will not forfeit their Allegiance to Christ the World will fall upon them You must not expect Friends in the World your great Friend and Patron is in Heaven John 16.33 In me ye shall have Peace in the World ye shall have Tribulation he propoundeth it disjunctively we have seldom both together Christ leaveth his Subjects in Satan's Territories and Dominions that he might try their Allegiance 2 Tim. 3.12 All that will live Godly in Christ Jesus shall suffer Persecution he doth not say that profess Christ but that will live godly in Christ that are strict holy true to their Principles And it is not an Observation proper to that Age As long as the Enmity lasts between the two Seeds Opposition will continue Satan never wanted a Party to support his Empire The Persecution of the Church began in Abel and will not be finished till the Day of Judgment and it is a wonder to see an Abel without a Cain Afterwards in Abraham's Family Gal. 4.25 As then he that was born after the Flesh persecuted him that was born after the Spirit So it is now and still we may say So it is now So it hath been and so it will be So afterward Jacob and Esau strugled together in the Belly and the Quarrel began before the Birth And so it is in all Ages Satan hath not changed his Nature nor the World left its Wont Emperors and Kings have become Christian but Satan never yet became Christian and there never wanteth a strong Faction in the World to abet him against the Church In our Times we had great Hopes but still the Spirit of Enmity continueth tho under other Forms and Appearances We see there is a quick Conversion from a Malignant to a Sectary the Term is changed but not the Person I would not be mistaken by a Malignant I mean that which the Scripture meaneth not one that dissents from others in Civil Matters but one that is an Enemy to the Power of Godliness And by a Sectary I mean one that is so in the Scripture Notion a Party-maker in the Church a Carnal Man under a plausible Form opposing the holy and strict Ways of God I tell you this Conversion is easy A piece of soft Wax that was but now stamped with the Shape of the Devil may be easily stamped again with the Seal that is carved into the Shape of an Angel the Wax is the same but the Impression is different It is no new thing for the Saints of God to be in peril of false Brethren as well as of open Enemies nay rather than sit out the Devil can make use of one Saint to persecute another as Asa a good Prince put the Prophet in the Stocks and Christ calleth Peter Satan The Devil may abuse their Zeal and this is strange that a Lamb should act the Wolves part Usually indeed he maketh use of the World it is the Providence of God that the Wicked hate Christ and his Messengers Christ doth usually reveal his Ways to the World by the Quality of the Men that rise against them it must needs be good what such Men hate their very Respect would be a Suspicion and their Approbation a Contumely and Disgrace a Man would have some cause to suspect himself if he had their Favour Thus you see Christians tho in a private Sphere that would live godly in Christ must expect their share in the World's hatred Now the Lord permits it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for a Testimony to his Servants for a Testimony against his Adversaries for a Testimony to the Ways of God all these will be gathered out of the same Expression as it is recited by several Evangelists Mark 13.9 They shall deliver ye up to Councils and in the Synagogues ye shall be beaten and ye shall be brought before Kings and Rulers for my sake for a Testimony against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by your zealous Defence they may have a sufficient knowledg of the Ways of God and so be convinced or confounded by them Luke 21.13 It shall turn to you for a Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Proof of your Loyalty And Mat. 24.14 it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel of the Kingdom shall be preached in all the World for a Witness implying to the Truth God chuseth his eminent Servants to be his Champions that the World may know that there is somewhat excellent in their Principles worth the suffering for God will not have his Servants to go to Heaven without a Testimony nor his Enemies to go to Hell without a Testimony and a Sting in their Consciences nor any Age to pass away without a Testimony 2. Ministers This is usually their Portion few of the Apostles and Prophets came to a natural Death As their Calling is eminent so are their Sufferings James 5.10 Take my Brethren the Prophets who have suffered in the Name of the Lord for an Example of suffering Affliction and of Patience He doth not say Take them for an Example of Holiness but of Suffering and Patience They were the Worthies of God eminent for Holiness yet chiefly for Sufferings The Prophets that were God's own Mouth sheltered under the Buckler of their special Commission and the singular Innocency and Holiness of their Lives and yet they suffered what Recompence did they receive for all their Pains but Saws and Swords and Dungeons Now the Ministers of all Ages are mustered and enrolled for the same War with the Prophets and Apostles we maintain the same Cause tho with less vigor and strength and we expect the same Crown why should we grudge to drink of the same Cup In these latter Times God hath reserved the Ministry for all the Contempt and Scorn that Villany and Outrage can heap upon their Persons But why should we look for better Entertainment You would think the World should hate false Teachers surely they have most cause but if they slight us and neglect to provide for us remember it is a wonder that they do not persecute us But this falleth out partly by the Malice of Men partly by the Providence of God 1. By the Malice of Men. To preach is to bait the World Praedicare nihil aliud est quà m derivare in se furorem Mundi We are to cross carnal Interests to wrestle with vile Affections to pull the Beast out of Mens Hearts and we are like to be bruised in the Conflict 1 Cor. 15.32 I have fought with Beasts at Ephesus most probably the rude Multitude that were ready to tear him in pieces when he cried down the Worship of Diana Carnal Interests are very touchy worse than vile Affections The Doctrine of the Gospel cannot be preached in power but it draweth hatred upon the Person that preacheth it John 7.7 The World cannot hate you but me
he might enjoy the World always They have their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.2 They discharge God of all his Promises and look for no more A thousand Worlds will not satisfy a craving Heart but a Child of God is content with the least Mercies but not satisfied Contentment respects God's Allowance but this is not their portion they do not murmur but yet they desire more A Reprobate's Portion will not serve the turn Nothing is more acceptable to a Carnal Heart in conceit than to live here for ever and to delight themselves in Meat and Drink and the Sports and Glory of the World Now this is quite contrary to the Example of Christ a Disposition that seeketh to make the Life and Death of Christ of none effect Christ came from Heaven to Earth to fetch us to Heaven if thou cleavest to the World Christ's coming is in vain he lived in a poor Estate to teach us to despise the World his Life was a Sermon of Mortification he died to deliver us from the present World he ascended that we might follow him with our Hearts while we live here 2. The Courage of Christ's Example He was not for the Humor of that Age. John 8.23 Ye are from Beneath I am from Above ye are of this World I am not of this World He speaketh to the carnal Jews that looked for a Pompous Messiah that should maintain their Worship and State and deliver them from the Roman Yoke and Servitude Christ was not a Messiah for their turn if Christ had complied with their Humors he had been more generally received So a Christian's Courage is a Counter-motion to the Fashions and Humors of the Age. We must not be afraid to be singular in Holiness So was Christ Acts 2.40 Save your selves from this untoward Generation not only in purpose and thought of Heart but externally in course of Life When Men are afraid to estrange themselves from the corrupt and carnal Courses of the World that are in fashion they do not write after Christ's Copy What Father would endure his Son should be intimate with his Enemies and symbolize with them in Practice and Conversation Therefore you must look to this you are in danger Christ's Example is only left upon Record and the World's Example is before your Eyes living Examples work much and taint insensibly The Prophet complained Isa. 6.5 Wo is me for I am undone because I am a Man of unclean Lips and I dwell in the midst of a People of unclean Lips An estrangement in course of Life will draw trouble upon you but Persecution is not as bad as Hell nor is Man's Wrath to be feared as much as God's Judgments Carnal Men may make great Profession of the Name of Christ but they humour the World 1 John 4.5 They are of the World therefore speak they of the World and the World heareth them they comply to humor the Carnal World in their inveterate Customs and Superstitions Vse 2. To press Christians not to conform to the World It is Paul's Exhortation Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not conformed to the World It is a sad thing when Christians are cast into the World's Stamp and Mould to symbolize with them in Practices and Affections Two things you should take heed of The World's Spirit and the World's Courses and Practices First The World's Spirit A Man is Good or Evil according to the disposition of his Heart Phil. 3.19 They mind earthly things The Apostle doth not describe Carnal Men there by any notorious scandalous Sin but by the inward frame of the Spirit This is most odious in the Eyes of God the Carnal Conversation is an effect of a Carnal frame of Spirit first Men mind Earthly Things and then in time they come to hate the Gospel and to symbolize with the World in Practices 2 Tim. 4.10 Demas hath forsaken us having loved this present World James 4.4 Ye Adulterers and Adulteresses know ye not that the friendship of the World is enmity with God Whosoever therefore will be a Friend of the World is the Enemy of God Now the Frame of the Heart may be known 1. By the working of the Thoughts Counsels and Deliberations Therefore we should observe what we think of and meditate most upon Inventions serve Affection As the Heart is so are the Thoughts and Counsels A worldly Man is always thinking of the World and framing endless Projects how to grow great and high Therefore it is said 2 Pet. 2.14 They have an Heart exercised with covetous Practices that is always plotting how to bring the World into their Net As the Apostle would have Timothy to exercise himself unto Godliness 1 Tim. 4.7 that is to be much in consulting and contriving how to carry on the Holy Life with most advantage So their Hearts are exercised with covetous Practices that is with worldly Purposes and Thoughts All Sins do more or less discover themselves by the Thoughts for a Man will deliberate to accomplish that which he aimeth at and chiefly VVorldliness occupieth the Thoughts for it is a serious Madness full of carking and caring and vain Projects VVhen our Saviour would represent a VVorldling he bringeth him in musing Luke 12.17 18. And he thought with himself saying I will do thus and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum mire appositum saith Beza for a worldly Man is always framing Dialogues within himself between his Reason and his carnal Desires Distractions in Worship are chiefly ascribed to Covetousness Ezek. 33.31 With their Mouth they shew much Love but their Heart goeth after their Covetousness The Prophet instances in that Sin tho other Lusts withdraw the Heart and distract in Hearing as unclean Glances vain Glory c. Words are but Thoughts expressed there is a quick intercourse between the Mind and the Tongue Now it is said John 3.31 He that is of the Earth is earthly and speaketh of the Earth There is nothing of Heaven in their Thoughts nothing in their Language and Communication a heavy Clod cannot move upward of it self Observe the drift of your Thoughts your first and last Thoughts Morning and Evening what Guest haunteth you in Duties When the Heart is deeply engaged the Mind cannot be taken off from thinking 2. By your esteem When a Man prizeth worldly Things when you over-rate them have too greatning Thoughts of the World the Devil is at your Elbow and the Spirit of the VVorld is set a-work Happy is the People that is in such a Case Psal. 144. ult VVhat is the Treasure of the Soul Carnal men have no savour of Christ. God's People sometimes may be taken with a glittering shew of worldly Things but their solid esteem is in Christ he is their Treasure the Soul feasts it self with the Riches of Grace To a Carnal Heart heavenly things are but a Notion it worketh no more than a Dream To a gracious Heart the Substance of the VVorld is but a Fancy John
place of Snares which make the Saints go up and down groaning Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death All conditions of Life may become a Snare Prosperity Adversity Prov. 30.8 9. Give me neither Poverty nor Riches feed me with Food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of God in vain Mark either condition hath its Snares but Prosperity hath most As a Garment too short will not cover our nakedness and too long proveth lacinia praependens ready to trip up our Heels Many that carry themselves well in one Condition quite miscarry in another as it is observed of Joab 1 Kings 2.28 That he turned after Adonijah tho he turned not after Absalom Ephraim is a Cake not turned Hosea 7.8 The young Prophet that withstood the King is overcome with the Insinuations of the old Prophet 1 Kings 13.16 17. Some miscarry in Adversity others in Prosperity but more there as Diseases that grow of Fulness are more dangerous than Diseases that grow of Want the taking God's Name in vain is not so bad as denying God Lest I be full and deny thee lest I be poor and take thy Name in vain They that are full live as if there were no God at all there is the Snare And in Adversity we are impatient as in Prosperity we are forgetful 〈◊〉 God Paul learned of Christ how to be abased and how to abound Phil. 3.12 We â—â—st do both but there is a greater Snare in Prosperity the more of the World the worse as fat and fertile Grounds are most rank of Weeds and produce most Thorns and Thistles Rom. 8.39 Nor heighth nor depth shall separate us from the Love of God that is in Christ Jesus our Lord the depth of Misery is a snare and the heighth of Happiness too there the Snare is greater Misery is often made an occasion to bring us to Christ but never Fulness Ease and Plenty The Moon is never eclipsed but when at Full God's Children have most miscarried then David was not foiled with Lust whilst he wandred in the Wilderness but whilst he walked on the Tarras of his Palace then Men discover themselves as a leaky Vessel is known when it is filled with Water Adversity makes Men more reserved and serious when the Vessel is empty its hollowness and unsoundness is least discovered Thus every Condition may prove a Snare So every Calling and Course of Life In ordinary Callings a long familiarity breedeth a liking and the Soul receiveth Taints from Objects to which we are accustomed Men that have much to do in the World had need take heed of a worldly Spirit continual presence of the Object secretly linketh the Affections Long suits prevail at length and green Wood kindleth by long lying on the Fire When the Course of your Callings and Emploiments put you much upon worldly Business the Heart is drawn away from God insensibly and you will find less savour in Holy Things Yea in that Calling which immediately respects the Service of God there wants not Snares 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he falleth into the condemnation of the Devil Holy Things are often abused by a perverse Aim Those that are set on the Pinacles of the Temple are in dangeâ—â— The Devil carried Christ thither with an intent to tempt him Christ prayeth here principally for the College of the Apostles Ministers are in danger as well as others we have our Temptations as well as you Nay in all Actions and Imploiments Worship Feeding Trading Sporting all these may become a Snare and Temptations are like the Wind that bloweth from every Corner East West North and South So there are Temptations in Worship to Pride Self-confidence Carnal distractions Satan stealeth away our Hearts from under Christ's own Arm. When the Sons of God met together Satan was amongst them Job 1.6 Not only our Table may be turned into a Snare but Duties into Dung. In Recreations Eating Drinking Bodily-refreshments there is a Snare Job 1.5 Job sacrificed while his Children were a banquering At a Feast there are more Guests than are invited Evil Spirits haunt such Meetings and usually Men let loose themselves to a carnal Liberty at such a time Satan to be sure to be welcome bringeth his Dish with him a Bait for every Humour 1 Tim. 4.5 The Creatures must be sanctified by the Word of God and by Prayer We must not only ask God's Leave but his Blessing So Pleasures if not sanctified bring a brawn and deadness upon the Heart 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth So also in all Places in Company and when we are alone we are still in danger In Company we are in danger to be provoked to Wrath or tempted to Sin â— tho open Excesses manifest their own odiousness yet secretly we learn of one another to be cold careless less mortified In good Company Nature is very susceptible of Evil and we imitate their Weaknesses sooner than their Graces Gal. 2.13 Barnabas was carried away with their dissimulations So in Privacy when we are alone the Devil often abuseth our Sollitude Christ was tempted in the Wilderness Mat. 4.1 In the vast World there is no Corner where a Man can be privileged from Temptations how hard a Matter is it to be alone when we are alone or to have none with us but God and our own Souls It is good to be alone with God but not with Satan John 16.32 Ye shall leave me alone and yet I am not alone for the Father is with me Now few can say so alas we have cause to say here I am alone but I am not alone for Satan is with me So also there is danger from the Men of the World and the Things of the World The Men of the World are apt to insnare us by their Counsels or Threatnings Sin is as earnest to propagate it self as Grace wicked Men would have the whole World to be all of piece they are Panders and Bawds to Wickedness to draw others into the same Snare with which they are held themselves they are the Devil's Factors and when they cannot prevail then they rage and slander and persecute They think strange that you do not run with them into the same excess of riot speaking evil of you 1 Pet. 4.4 The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we lived in Lasciviousness Lusts excess of Wine c. Then the Things of the World There are several Baits for every Temper Pleasures Honours Profits Satan is well-skilled in Tempers he dresseth the
take in Liquor by drops so do we Divine Truths and therefore you have need to hear the same things often that your Understandings may grow familiar and acquainted with these Notions Isa. 28.10 For Precept must be upon Precept Precept upon Precept Line upon Line Line upon Line here a little and there a little they must be taught as little Children are wont to be taught when they learn to read or write to know Letter after Letter and to draw Line after Line we must go over it again and again that you may understand it more Frequent inculcation maketh us to observe every Part and Point you take it in by degrees 2. Our Attention is small we do not consider it when we understand it Since the Fall we have lost our setled and solemn Thoughts the roving vanity of our Minds needeth this outward Cure When Truth is again brought into the view of the Understanding the Mind is set a work first we learn and then we meditate If Christians would observe their Hearts they would find it hard to go along with the Preacher at first hearing but when they go over it in their Thoughts then it worketh spiritually and they consider it with affection upon a review Mary kept all these Sayings in her Heart Luke 2.51 We mind things but slightly there must be Apprehension before Musing Study findeth out a Truth Meditation improveth it 3. Our Memories are weak We have a short Memory in the best Things a Man needeth no Remembrancer to put him in mind of worldly Gain and to revenge Injuries But as to good Things our Memories are as a Bag with holes or as a Grate or Sink that retaineth the Mud and lets the running Water go Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip We are as sandy Ground or leaky Vessels we have much lost the practical Memory have few actual Thoughts of Truths in the season of them Men forget what we have told them of God's Justice his Omnipresence the Day of Judgment When we are about to faint under Afflictions Heb. 12.5 Have ye forgotten the Exhortation that speaketh unto you as unto Children My Son despise not thou the chastning of the Lord neither faint when thou art rebuked by him It is a main Office of the Spirit to remember us of Truths in their Season John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my Name he will teach you all things and bring all things to your remembrance whatsoever I have said unto you It is one thing to know another thing to remember seasonable Thoughts are a great relief in Temptation 2 Tim. 4.2 Preach the Word be instant in Season out of Season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may press Truths when there is not such express need of them in season press them again it is a great advantage 4. Our Wills are slow and averse It is not enough for a slow and a dull Servant to hear the Commands of his Master but they must be often told him We must be urged again and again as Christ doth Peter The Heart is averse and deceitful we give a slight Answer to the first Demand Will you do this for God 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in remembrance of these things tho ye know them and be stablished in the present Truth Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Most Men love to hear as being greedy of Novelty and Speculation expecting things that are rare and less known it is our Duty to press things that are more known to urge the Will 1 John 2.21 I have not written to you because ye know not the Truth but because ye know it and that no Lie is of the Truth not to acquaint them with new Doctrine but to urge them to stedfastness All Preaching is not to enlighten the Understanding but to gain the Will to stir you up again Our Affections are changeable heated Water groweth cold again we have need of the same Truths to revive our Frame Our Affections soon flag as a Bird cannot always keep upon the Wing and Remembrance worketh not so much as present excitement It were an excellent Work to put you into the same frame again Our Corruptions and Temptations daily arise we lose what we have wrought we had need be quickned anew put in mind again that we may be kept in a good frame 2 Pet. 3.1 This second Epistle I now write unto you in both which I stir up your pure mind by way of remembrance Secondly It helpeth Duties 1. Meditation The Mind worketh freely upon such Objects to which it is accustomed in things rare and seldom heard of there is more need of Study than Meditation to search them out 2. It helpeth Application We hear to do and practice not only to know we do not hear to store the Head with Notions but that the Life and Heart might be bettered Vse 1. Let it not be grievous to you to hear the same things pressed Common Truths are not too plain for our Mouths nor too stale for your Ears If you should hear the same Sermon preached again Observe God's Providence A Sparrow doth not fall to the Earth without our Heavenly Father Have I considered of this meditated of it Doth not my Heart need it again Sure there is somewhat in it that God directeth the Minister to it again Usually we come to hear Sermons with an unmortified Ear and bewray an itch of Novelty as the Athenians who loved to hear of new Things And this puts Preachers upon ungrounded Subtleties and quintessential Extracts and so the gravity and sobriety of Religion is lost Or else there is Pride in it as if they were above these common Helps the most learned need a Remembrancer Some will say this I knew before they can teach no more than I know already 1 Cor. 8.2 3. If any Man think that he knoweth any thing he knoweth nothing yet as he ought to know But if any Man love God the same is known of him Dost thou practise what thou knowest This is a new Hint from God to humble thee to quicken thee God seeth that I do not live up to my Knowledg and therefore the same Truth is returned Preachers should hear Sermons as Prophets studied their own Prophecies as Godly as Prophets there is difference between the Man and the Prophet Or else for want of Affection In Musick if a Man hear an excellent Lesson he would hear it again the second hearing is sweetest to a gracious Heart If it be grievous to any it is to us that do more deeply consider it and weigh it before it is brought If it be not grievous to us it is safe to you It is a great wantonness and gluttony when Men
the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping things Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
Men neglect and contemn the Word of God they damm up the Fountain of Holiness 5. What is the true Witness of the Scripture's Certainty not the Testimony of the Church but feeling the sanctifying virtue of it It is good to take the Testimony of the Church at first as we take a Medicine from others upon their Experience but we must not rest in it 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power and in the Holy Ghost and in much Assurance this giveth Certainty At first we believe upon the Church's Saying as the VVoman commended Christ to her Citizens John 10.42 Now we believe not because of thy Saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the VVorld There is a preparative humane Faith as in taking Pills we do not chew them but swallow them It is not good to be disputing away our Hopes But we should not rest in this but labour to get an Experience of the Power of the Truth upon our Hearts 6. The difference between Civility and Sanctification Civility is wrought by meer moral Education according to natural Principles without any Knowledg or so much as a desire to be acquainted with the Word of God Thus many are careful of common Honesty in Matters of Traffick and Commerce obedience to Civil Laws being restrained from gross Enormities but have no true Grace but in true Holiness we are inclined by the Word 1 Pet. 2.2 As new-born Babes desire the sincere Milk of the Word that ye may grow thereby This is true Holiness when we conform and subject our selves in Heart and Practice to the Will of God revealed in the Word The Word of God must be Reason and Rule Reason 1 Thess. 5.18 This is the VVill of God concerning you and Rule Gal. 6.16 As many as walk according to this Rule Peace be on them Why do you do this as the Children must ask their Parents VVhy do ye keep the Passe-over Still all must be examined by the Word John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest that they are wrought of God he trieth every Action by it Only the Word is our Rule in all our Actions we seek to it as our Guide obey it for Truth 's sake Vse 2. Exhortation 1. Beware of Error It is a defiling thing the more mixture of Falshood the less awe of God upon the Soul and the more carnal Affections are gratified A constant use of the Word discovers Sin 2. To press you to wait upon God for the purifying of your Hearts through the Word in the use of the Word through the Spirit to look for the Purification and Sanctification of your Souls Here I should press you to take heed That you hear How you hear and What you hear 1. That you hear You need wait upon God and hearken diligently The Apostle infers it James 1.18 Of his own Will begat he us by the Word of Truth What then therefore be swift to hear Continually you will find some new Enforcement or new Consideration to promote your Holiness and Sanctification 2. Take heed what ye hear Mark 4.24 You must get the distinguishing Ear that as the Mouth tasteth Meats so the Ear may taste Doctrines and you may judg of Things that differ 3. Take heed How you hear Luke 8.18 that is wait for the Operations of the Spirit do not â—ear carelesly negligently It is said Acts 10.44 While Peter was speaking those things the Holy Ghost fell upon them While we are speaking to you there are many good Motions stirred up in your Hearts Take heed how you hear that the Blessing may 〈…〉 from you Thy Word is Truth The Point which I am now to discuss is The Truth of the Word In managing this Discourse I shall shew I. What Necessity there is that God should give us his Word or a Declaration of his Will II. Where we shall infallibly find this Word or Declaration of his Will III. Of what Concernment it is to â—e established in the Truth of this Word IV. Whether it be possible that Carnal Men remaining so can have any Assurance of this Truth or whether it be only left to be cleared up infallibly to the Soul by the Light and Working of the Spirit I. What necessity there is of God's Word or some outward signification of his Will An absolute Necessity of an outward Rule there is not God might immediatly reveal himself to the Heart of Man he who made the Heart can stamp it with the full knowledg of his Will But the written Word is best for God's Honour and for the safety of Religion and because of the weakness of our Nature 1. For the Honour of God that he should give Man a Rule You know all Creatures that God hath made they have a Rule without themselves by which they are guided and directed in their Operations It is God's own Priviledg to be a Rule to himself The Angels have a Rule that is distinct from their Essence And in Innocency tho God stamped the Knowledg of his Will immediatly upon Man's Heart that Adam's Heart was as it were his Bible yet his Rule was distinguished from his Essence otherwise he could not have sinned against God If Man were his own Rule there would be an impossibility of sinning and so there would be an intrenchment upon God's own Privilege You know it is God's own Privilege that his Act is his Rule and therefore it is impossible that God should sin Look as when a Carpenter choppeth and squareth a piece of Timber there is a Line and Rule without him by which he is guided and directed If it were to be supposed that his Hand could never strike amiss that would be his Rule he would need no Line or Rule without him But this is proper to no Creature it is God's own Privilege that his Essence and his Rule are not distinguished but still a Man should not share with him in his peculiar Privilege therefore he hath given him a Rule Besides if Man were a Rule to himself there would be no room for Rewards there is no Commendation nor Praise where there is a natural necessity of doing good as Stocks and Stones are not capable of a Reward for not sinning because they cannot sin 2. For the Safety of Religion now Man is fallen that he might not obtrude Fancies on his Neighbour Isa. 8.20 To the Law and to the Testimony if they speak not according to this VVord it is because their is no Light in them Let it be Voice or Oracle all is to be measured by the outward Rule which God hath given to the Church 3. In respect of Man to repair the Defects of Nature and to satisfy the Desires of Nature 1. To Repair the Defects of Nature Fallen Man is brutish and knows not how to carve out a Right VVorship for God or a Rule of
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 1 Cor. 2.14 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 Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
Crown of Heaven and their Message is not to denounce War but to propose Terms of Friendship and Amity to tell you that God is willing to be reconciled to and to be at Peace with his Creatures Oh how beautiful upon the Mountains should their Feet be that publish such glad Tidings Isa. 52.7 It is an Allusion to the dirty Feet of Travellers that come about weighty Business the Dirt of the Journey doth not render them defiled but beautiful Nay this is not all they are furnished with Authority with Power of binding and loosing of remitting and retaining Sins John 2.23 Whose soever Sins ye remit they are remitted unto them and whose soever Sins ye retain they are retained To them are given the Keys of the Kingdom of Heaven to open and shut not as they please but so as the Lord ratifies their regular Proceedings in the Court of Heaven They have a Power in God's Name to take up the Controversy between God and you and they bear God's Name that is represent his Person And they are set forth with an answerable Equipage with plentiful Gifts of the Holy Ghost which are as it were their Letters of Credence with Gifts of Knowledg Experience and Comfort above the ordinary sort of Christians 2. It informeth us of the Duty of the Ministry as well as their Dignity their Duty both in their Life and Conversation and in their Ministry and Calling 1. In their Life and Conversation Remember the Gravity and State of Ambassadors you represent Christ's Person and you must be Examples and Paterns to others You should not be guilty of Levity or be given to the Pomp and Vanities of the World as others are not only that you may not disparage your Ministry and hinder the Ends of it but that you may the better represent the Person of him that hath sent you and not disgrace Christ. An imprudent vain carnal Minister is a disgrace to Jesus Christ. 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God Principally that Text concerns Ministers so Beza Calvin and others expound it for there he is comparing the Ministry of the New Testament with the Ministry of the Legal Dispensation that as Moses by conversing with God his Face shone so Ministers of the Gospel have their Glory too by conversing with Christ they carry away his Image So that a Minister should be a Representative of Christ. It is a Spiritual Dignity not a Temporal to be Christ's Ambassadors and therefore you must excel not in Place only but in Grace 1 Tim. 4.12 Let no Man despise thy Youth but be thou an Example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity This is the Duty of a Minister to appear like Christ's Deputy just as he was in the World This will make way for your esteem tho young for Age and mean in Birth and Estate The Apostle doth not write to others and say See you do not despise Timothy but he writes to Timothy Let no Man despise thee Our disesteem cometh from our selves when we let fall the Majesty of our Conversations Well then let the Dignity of your Office be in your Eye that you may not be a disgrace to him that sent you but may walk with all Religious Circumspection Gravity and Prudence 2. In their Ministry and Calling there is also required Faithfulness Gravity and Sincerity 1. Faithfulness Propound nothing to others but what you have in command from God and what you know to be certainly agreeable to his Will As an Ambassador must not go beyond his Commission that is upon his own Score and to his own Peril When Christ gave us our Commission this he gave us in charge Mat. 28.20 Teach them all things which I have commanded you The first mischief in the Church came from dogmatizing Men would be wise above the Word and that made way for foul Abuses and they for Heresies when you press things without Warrant others question all You shall see the Lord Christ often avoucheth how punctually he kept to his Commission John 12.49 For I have not spoken of my self but the Father which sent me he gave me Commandment what I should say and what I should speak Christ would not go a tittle nor hairs breadth from his Instructions When we are adding to the Word others will detract from it It is sweet when we can say John 7.16 My Doctrine is not mine but his that sent me This I have in charge from God when we have clear Evidence from the Word and a strong Instinct from the Spirit to deliver such a Message not the Visions of our own Brain but the Counsel of God to the People 2. With Gravity God's Message must be delivered like his Message speaking as the Oracles of God 1 Pet. 4.11 with affection as having experience of it in our Souls feeling the Divine Power of the Word on our Hearts and with Authority thou art delivering Christ's Message in the presence of Christ and his Holy Angels and therefore it must not be delivered with frothy gayish Eloquence but with Majesty and Power Vain-glorious Preaching such as is intermixed with strains of Wit and Fancies and idle Speculations ill becometh God's Ambassadors Such speak as if they were in jest not as if they had a serious Message to deliver from God this becometh the Stage rather than the Pulpit 3. With Sincerity It is required of an Ambassador that he be faithful to him that sent him He is not sent abroad to seek his own Ends and enter into a Confederacy with Foreign Princes to gratify his Interest by secret Combinations but must be faithful to him that sent him Prov. 13.17 A wicked Messenger falleth into Mischief but a faithful Ambassador is Health Health to himself and Health to the Prince that sendeth him And therefore we must not seek our selves but be faithful to God You seek your selves most when you do not seek your selves when you are faithful to God when you do nothing for fear or favour of Men but are bold upon the Lord's Commission Your Work is to go for another not for your selves God himself will reward his own Messengers and will set the Crown upon their Heads with his own Hand And that is one Reason why he permits them to have bad Entertainment in the World that they may not take up with Men and that he himself might crown them and give them their Reward 3. It informeth us of the Mercy and Love of God to Mankind He was the offended Party and yet he first sendeth about Terms of Reconciliation In us there is Infirmitas Animositates Weakness and strength of Stomach tho we have done the Injury yet we are not ready to offer Terms of Reconciliation As David speaks of the Mercy of the Covenant in general 2 Sam. 7.19
and He communicates in the same Nature the Fulness of the Godhead dwelt in him bodily Col. 2.9 Now there is something which answereth to this in the Mystical Union there is a communion of Spirit between us and Christ tho not the same Nature The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is essentially in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually we partake of the Divine Nature in some Gifts and Qualities 2. By constant Influence God is in Christ by a communication of Life Vertue and Operation 1. The Father is the perpetual Beginning Foundation and Root of Life to Christ as Mediator John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me So is Christ to us Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life that I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me 2. The Divine Essence sustained the Person of Christ as Mediator The Humanity could not subsist of it self but by constant influence from the Godhead Isa. 42.1 Behold my Servant whom I uphold Christ had constant sustentation from the Father he upheld him and carried him through the Work So are we preserved in Jesus Christ Jude 1. We have not only the Beginning and Principle of Life from Christ but constant support We can no more keep our selves than make our selves all things depend upon their first Cause 3. The Father concurreth to all the Operations and Actions of Christ and so the Father is in Christ as he worketh in him John 14.10 Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the Works The Divine Power was interested in Christ's Works as Mediator especially in the Miracles that he wrought to confirm the Truth of his Person So is Christ in Believers as he worketh in them all their Works for them John 15.5 I am the Vine ye are the Branches He that abideth in me and I in him the same bringeth forth much Fruit for without me ye can do nothing he doth not say nihil magnum no great thing but nihil nothing at all Thinking is the most suddain and transient Act sure the new Nature there may get the start of Corruption But 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Actions are more deliberate there is more scope for the interposition of corrupt Nature but of our selves we cannot think a good thought What Use shall we make of this Vse 1. If Christ be in us as God was in Christ let us manifest it as Christ did Christ manifested the Father to be in him by his Works John 10.37 38. If I do not the Works of my Father believe me not But if I do tho ye believe not me believe the Works that ye may know and believe that the Father is in me and I in him Works and Miracles exceeding the Power and Force of Nature shewed that Christ was a Divine Person sure the Father is in him or else he could not do these Works So St. James puts Hypocrites upon the Trial Shew me thy Faith by thy Works James 2.18 Do we do any Works exceeding the Power of corrupt Nature that would be a proof of Christ's working in you When Jacob counterfeited Esau Isaac felt his Hands So what are your Works If you walk as Men do no more than an ordinary Man that hath not the Spirit of God where is the proof of Christ's working in you Many boast of Christ in them if Christ were in them he would be there as the Father was in Christ they would bewray it by their Operations You may know what is within by what cometh out if Christ be within thee there will come out Prayer Sighs and Groans for Heaven fruitful Discourses heavenly Walking a mortified Conversation all this cometh out because Christ is within But now when ye belch out filthy Discourses rotten Communication there is nothing cometh out but Vanity and Sin how dwelleth Christ in you are these the Fruits of his Presence Vse 2. Learn Dependance upon Christ. All the Power we have to work is from Christ. Whence hath the Body the Vigor it hath to work and to move from Place to Place but from the Soul And whence hath a Christian his Power but from Christ We derive all our Strength from Christ. We are as Glasses without a Bottom they cannot stand of themselves but they are broken in pieces Christ can do all things without us but we can do nothing without him As the Soul can subsist apart from the Body Christ hath no need of us but we cannot live and act without him Sine te nihil in te totum possumus Phil. 4.13 I can do all things through Christ which strengthneth me The Apostle doth not speak it to boast of his Power but to profess his Dependance It was never seen that a Father would cast away the Child that hangeth on him III. I shall now speak of Christ's being in Believers apart that I may a little enforce this Argument How is Christ in Believers We must not go too high nor too low It is not to be understood essentially so he is every where and cannot be more peculiarly in one than in another Whither shall I go from thy Spirit or whither shall I flee from thy Presence Psal. 139.7 He is here and there and every-where in Heaven in Earth in Hell Personally he is not in us that cannot be without a Personal Union if the Spirit were personally in us that would make us to become one Person with the Holy Ghost as the Divine and Humane Nature make but one Person But Mystically with respect to some peculiar Operations which he worketh in us and not in others Christ is in us as the Head is in the Members by influence of Life and Motion not such Influence as tendeth to Life Natural so natural Men live in him move in him and have their being in him There is an Union of Dependance between God and all his Creatures but Influence with respect to Life Spiritual In short Christ is not only in us as in a Temple or House that is one way of his being in us therefore he is said to dwell in our hearts by Faith Eph. 3.17 But he is in us as the Head in the Members and as the Vine in the Branches Joh. 15.1 where there is not only a Presence but an Influence Once more he is not only in us in a moral Way in Affections his Heart is with us and our Heart is with him and his Love and his Joy is in and towards us Prov. 8.31 Rejoicing always in the habitable parts of the Earth and my Delights
Affections as our Father which is in Heaven If we look to his Fatherly Bowels none deserveth the Title but he Isa. 49.15 Can a Mother forget her Sucking Child that she should not have compassion on the Fruit of her Womb yea they may forget yet will not I forget thee Mat. 7.11 If ye then being Evil know how to give good Gifts unto your Children how much more will your Father which is in Heaven give good Things to them that ask him Psal. 27.10 When my Father and Mother forsake me then the Lord will take me up Certainly God excelleth all temporal Relations never Father had such Bowels and Affections We were never in the Bosom of God to know his Heart but the only Son of God that came out of his Bosom he hath told us Tidings of it and hath bidden us come boldly and call him Father When ye pray say Our Father 2. Likeness is another ground of Love God loveth Christ not only as his Son but as his Image he being the Brightness of his Glory and the express Image of his Person Heb. 1.3 So he loveth the Saints who are by Grace renewed after his Image Col. 3.10 And that ye put on the New Man which is renewed in Knowledg after the Image of him that created him and who are thereby made partakers of the Divine Nature 2 Pet. 1.4 We lost by Adam the Image of God and the Favour of God now first his Image is repaired in us then his Love and Favour is bestowed on us without this we could not be lovely in his Eye for we are amiable in the sight of God by reason of that comeliness he has put upon us 2. There are like Properties 1. It is free So was God's Love to Christ's Manhood as much of his Substance as was taken from the Virgin was chosen out of Grace Christ for his whole Person deserved Love but as to his Humane Nature he was himself an Object of Elective Love as we are and this being assumed into the Unity of his Person Christ was set apart by God for the Work of Mediation Isa. 42.1 Behold my Servant whom I uphold mine Elect in whom my Soul delighteth I have put my Spirit upon him Choice supposeth the Preferment or Acceptance of one and refusal of another so was Christ chosen as Man This the Virgin acknowledgeth Luke 1.48 He hath regarded the low Estate of his Handmaid He had done her an Honour the greatest that was done to any of his Servants among which she acknowledged her self the unworthiest So much of the Substance of the Virgin as went to the Person of Christ and his Humane Soul was chosen out of meer Grace Nay in his Divine Person there was a choice which is to be referred to the Wisdom and Pleasure of the Father Col. 1.19 It pleased the Father that in him should all Fulness dwell The same account as is given of our Salvation 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 So is God's Love to us free and undeserved his Love is the Reason of it self he loved us because he loved us Deut. 7.7 8. The Lord did not set his Love on you nor chuse you because ye were more in number than any People but because the Lord loved you There is the last Cause God's Act is its own Law and Reason we can give no other account 2. It is tender and affectionate There is a full complacency and delight in Christ. Mat. 3.17 This is my beloved Son in whom I am well-pleased his Heart was taken up with him he was full of contentment in him as a Husband is called the Covering of the Eyes because a Woman should look no further So Prov. 8.31 I was daily his delight rejoicing always before him So tenderly affectioned is God to the Saints Isa. 62.5 As the Bridegroom rejoiceth over the Bride so shall thy God rejoice over thee then Affections are in their reign and heighth So tender is God of his People Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Eye is the most tender part and so is the Apple of the Eye Can there be a more endearing Expression 3. It is Eternal Christ as Mediator was loved before the Foundation of the World in God's Purpose John 17.24 Father I will that they also whom thou hast given me may be with me where I am that they may behold my Glory that thou hast given me for thou hast loved me before the Foundation of the World And in loving Christ he loved us and in chusing Christ as Head of the Church the Members were included in that Election for Head and Body cannot be severed This Grace was given us in Christ before the World began 2 Tim. 1.9 Who hath saved us and called us with an Holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Some are not called as soon as others but all are loved as soon as others even from Eternity God's Love is an ancient as himself there was no time when God did not think of us and love us We are wont to prize an Ancient Friend the ancientest Friend we have is God who loved us not only before we were lovely but before we were at all He thought of us before ever we could have a thought of him after we had a being in Infancy we could not so much as know that he loved us and when we came to Years of discretion we knew how to offend before we knew how to love and serve him we cared not for his Love but prostituted our Hearts to other Things Let us measure the short scantling of our Lives with Eternity wherein God shewed Love to us as to our Beings we are but of Yesterday as to the Constitution of our Souls we are Sinners from the Womb and when we are convinced of it we adjourn and put off the Love of God to old decrepid Age when we have spent our strength in the World and wasted our selves in deceitful and flesh-pleasing Vanities Now it should shame us when we remember God's Love is as ancient as his Being Some look after God sooner than others but if you look after God never so soon God was at Work before us those that began earliest as Josiah John Baptist find God more early providing for their Eternal Welfare 4. It is unchangeable as to Christ so to us from Eternity it began to Eternity it continueth it began before the World was and will continue when the World shall be no more Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him and his Righteousness unto Childrens Children It is Man's weakness to change Purposes we have good Purposes but
2. They that begin their Happiness here nâ—â—e it their study to know Christ. John 17.3 This is Life Eternal to know thee the only â—â—ue God and Jesus Christ whom thou hast sent there is the Foundation and the beginning of it Study Christ in his Natures Person Offices this is fit Work for Saints Saith Moses Exod. 33.18 Shew me thy Glory 1. It is an Increasing Light but to the Wicked it is a growing Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer Darkness Mat. 25.30 there they are held in Chains of Darkness you love Darkness better than Light and you shall have Darkness enough one Day Now there is a thick Curtain and Vail drawn between you and Christ and hereafter there will be a deep Gulph but our work in Heaven is to behold Christ's Glory Can a Man look for it and not follow on to know the Lord None shall have a fight of Christ hereafter that do not know him now 2. It must be such a Light as carries proportion with the Light of Glory that is an Affective transforming Light 1. An Affective Light Many may study to warm the Brain but not the Heart Rom. 2.20 Which hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Form of Knowledg and of the Truth in the Law They may discourse more exactly than a good Christian have a Map and Model of Truth in the Brain they dig in the Mines of Knowledg that Christians may have the Gold Do you see him with any Affection Do you strive above all things to see his Face Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my Life to behold the Beauty of the Lord and to enquire in his Temple It is David's Vnicum Moses Ravishment when he saw God's back Parts Exod. 34.9 If now I have found Grace in thy sight O Lord let my Lord I pray thee go amongst us That is one effect of the sight of God a Man would not be without his Company I pray thee go amongst us As Absolom said 2 Sam. 14.32 Come hither that I may send thee to the King to say Wherefore am I come from Geshur It had been good for me to have been there still now therefore let me see the King's Face and if there be any iniquity in me let him kill me as if he should say let him kill me rather than deny me the King's Face Prize this above all the World Psal. 4.6 7. Lord lift thou up the Light of thy Countenance upon us Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased Psal. 80.3 Cause thy Face to shine and we shall be saved 2. It is Transforming 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. Light and Grace do always go together It is such a looking upon Christ as Laban's Sheep looked upon the peeled Rods in the Gutter it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts Shall not the Eye of Faith be more strong to change than Natural Imagination A bare empty Contemplation will do you no good those that find themselves to be the Old Man still let them have never so much Knowledg it is no sign of Grace nor of an Interest in Glory Vse 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory There is the Lust of the Eyes 1 John 2.16 By the Eyes we fire our Hearts Doth a stately glorious House allure thee What is this to Heaven the Palace of God and the Mansion of Blessed Spirits Do glorious Garments and Apparel bewitch thee What is this to our Robes of Righteousness and those Garments of Salvation wherewith the Saints shall be cloathed in the Day of the Manifestation of the Sons of God Doth the Face of Earthly Majesty astonish thee What will it be to behold the Lord Jesus in all his Majesty and Glory As the Sun puts out the Candle so should the fore-thought of these Excellencies extinguish in us carnal Desire and dissolve the Inchantment that would otherwise bewitch our Souls and make us impatient under the Cross. Beware of the Vanity of the Eye if it be consecrated to behold Christ's Glory Fifthly The next thing is the Reason of all this the Father's Eternal Love to Christ and in Christ to us For thou hast loved me before the Foundation of the World that is from all Eternity as the Phrase is often used in this sense in Scripture But how was Christ loved from all Eternity I Answer Partly as 〈◊〉 Eternal Son of God Prov. 8. from 21 to verse 30. before the Mountains were setled before the Hills were brought forth Partly as Mediator designed from all Eternity and so loved before the Foundation of the World as he was slain before the Foundation of the World Rev. 13.8 Christ was our Mediator from all Eternâ—â—â—y not only before we were born but before ever he came in the Flesh. To the Eyâ— of God all things are present nothing is past nothing is to come But why is this made a Reason I Answer It is a Reason 1. Of the last Clause the Glory given to Christ is a Fruit and Evidence of God's Eternal Love to him as Mediator for so he is considered here for what-ever was given to Christ was given to him as Mediator for to the Divine Nature nothing can be given tho the Father be the Fountain of the Godhead yet he is not so properly said to give Glory to Christ as God because he loved him 2. Of the whole Verse and so you may conceive it either thus that he improved his whole Interest in the Father conjuring him by his Infinite and Eternal Love or rather from Love to himself inferreth Love to us thou hast loved me and them in me for we also are loved before the Foundation of the World Mat. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you before the Foundation of the World The Point to be discussed is The Eternity of God's Love to Christ and in Christ to us 1. The Eternity of God's Love to Christ as God as his Son the Love of Parents to Children is but a shadow of it We are Finite so are our Affections As his Image Heb. 1.3 Who is the Brightness of his Glory and the express Image of his Person Likeness is the Ground of Love God loves Christ not only as like him but as being of the same Essence with himself 1 John 5.7 For there are Three that bear Record in Heaven the Father the Word and the Holy Ghost and these Three are One. There is no created Instance to answer it all that we love are without us but Christ is of the same Essence with God Then
What they know not naturally as brute Beasts in those things they corrupt themselves Suppose they use the Spectacles of Art to help the Native Light of Reason with Industry yet their Eyes are blind How erroneous in Religion were the Civil Nations Rom. 1.22 Professing themselves to be wise they became Fools very foolish in Matters of Worship The Romans placed Fear Humane Passions and every paltry thing among their Gods The ruder and more brutish Nations worshipped only the Sun and Thunder things great and wonderful And still now we see great Scholars given over to fond Superstitions Nay go higher suppose besides the Spectacles of Art Nature be furnished with the Glass of the Word yet we see great Scholars very defective in the most useful and practical Points Nicodemus a Teacher in Israel knew not Regeneration John 3.10 Usually they delight rather in Moral Strains than Mysteries of Faith and err in one Point or another usually the Controversies of their Age they are blinded by Pride or Interest are loth to stoop to Truth revealed and so are outstarted by the Vulgar Surgunt indocti rapiunt Coelam c. they dispute away Heaven while others surprize it Nay suppose they had an exact Model and Proportion of Faith and do pry into all the Secrets of Religion as it is possible to do with the common Light and Help of the Spirit which is as far as a Reprobate can go yet all this is without any change of Affection without any savour or relish of Truth This Speculative and Artificial Knowledg doth not change the Heart But here is an Objection Many Carnal Men have great Parts and profess the Knowledg of the True God I Answer 1. The greatest part of the World lieth in Ignorance they are born in Darkness live in Darkness love Darkness more than Light and are under the Powers of Darkness Ephes. 6.12 The Rulers of the Darkness of this World The Devil hath a large Territory over all the blind Nations 2. Carnal Men that own the True God and profess him yet in a Scripture-sense they do not know him For Knowledg not being affective it is reputed Ignorance John 8.54 55. Of whom ye say that he is your God Yet ye have not known him but I know him and if I should say I know him not I shall be a Liar like unto you but I know him and keep his Saying It is a Lie to pretend to Knowledg without Obedience 1 John 2.4 5. And hereby we know that we know him if we keep his Commandments He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him For all their great Parts they are but Spiritual Fools they have no true Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are all Carnal Men Titus 3.3 We our selves also were sometimes foolish out of our Wits They do not understand things Spiritual and such as tend to maintain Communion with God they love and do those things with delight that are against all Reason hurtful to Body and Soul Natural Men are sometimes represented as Fools that judg amiss sometimes as Infants that know nothing Isa. 28.9 Whom shall he teach Knowledg and whom shall he make to understand Doctrine they that are weaned from the Milk and drawn from the Breast Sometimes as Beasts that are uncapable of Understanding Psal. 32.9 Be ye not as the Horse or as the Mule that hath no Vnderstanding Fools they are in their choice that prefer a Nut or an Apple before a Jewel they spend all their time in looking after Riches and Honours and such kind of things as do not conduce to Eternity for Carnal Pleasures forfeit their Souls and yet think themselves very wise In their Course they make War with Heaven and enter into the Lists with God as if they were stronger than he In their presumption they give out themselves for the Sons of God when they are the Devil's Children as if a Man born of a Beggar should pretend to be the Son of a King Fools and Mad-men challenge all Lands as theirs so do they all Promises and Comforts Within a little while experience will shew them to be Fools their Eyes are never opened to see their Folly till it be too late Luke 12.20 Thou Fool this Night thy Soul shall be required of thee Jer. 17.11 As a Partridg sitteth on Eggs and hatcheth them not so he that getteth Riches and not by Right shall leave them in the midst of his Days and at his End shall be a Fool. There is no Fool to the Carnal Fool Godly Men are only wise that are wise to save their Souls Vse It informeth us 1. Of our Misery by Nature For as the Reprobate lost World are so are we all by Nature we have no Knowledg of the True God Job 11.12 Vain Man would be wise tho Man be born like a wild Asses Colt We are apt to think our selves Angels but we are Beasts Every one affects the repute of Wisdom we would rather be accounted Wicked than Weak If a Man were born with an Asses Head or were monstrous and mishapen in his Body this were sad It is worse to be born with the Heart of an Ass to be born like a Wild-Asses Colt with such gross and rude Conceits of God and Holy Things This is our Estate by Nature 2. The Danger of Ignorance it is the state of the Reprobate World It is good to think of it partly that we may avoid it our selves and strive for Knowledg partly that we may be thankful if we have obtained Knowledg and partly that we might pity others as Christ wept over Jerusalem Luke 19.41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy Day the things which belong unto thy Peace but now they are hid from thine Eyes It is one of God's sorest Judgments when the Lord hath left threatning other things then he threatens a blind Heart and a vain Mind The great reproach that Nahash would lay upon Israel was to put out their right Eyes The great Design of the God of this World upon the Men of this World is to put out their Eyes that they might not come to the Knowledg of the Truth 3. Positive Ignorance is a sign that we are of the World I mean where we have Means and Opportunities to the contrary and do not come to the Knowledg of God and of his Ways 1 John 2.13 I write unto you little Children because ye have known the Father God hath no Child so little but he knows his Father The blind World knows him not when there is Night in the Understanding or Frost in the Heart it is a sign of a Worlding when Men are ignorant unteachable and do not grow in Knowledg God's Children many times may be ignorant and do not profit according to their Advantages John 14.9 Have I been so long
Antidote or to wound our selves mortally to try the virtue of a Plaster God made advantage of the sins of the World for the honouring of his Grace in Christ but they that presume to sin greatly that God may pardon greatly run a desperate adventure whether God will pardon them or no. 2. There is a difference between the remission of sins past and allowance of sin future Our fixed purpose must be not to sin but if we sin we have the use of Gods remedy 1 Joh. 2.1 My little children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous If God made advantage of sins past to honour his Grace we also by sins past may make an advantage for a renewed use of Faith in our Redemeer and renewed desires and expectations of pardon by his Intercession but it is a wrong conclusion to think we may heap up new sins for time to come and still make more work for pardoning Mercy and be content to offend God again that he may still be pardoning and we never forsake sin In short we must not sin that grace may abound but when we have sinned we must make use of abounding grace Faith and Repentance may draw good out of sin it self to make the remembrance of it a means of our hatred and mortification of sin and of more gratitude to our Redeemer but not to take liberty to indulge sin antedating our pardon before the fact 3. It is contrary to all ingenuity and love to God or Christ. This is the difference between Faith and Presumption or a sound and a blind confidence of pardon by Christ namely that Faith maketh us hate sin and Presumption maketh us secure and bold in finning and slightly to pass it over with little remorse and reluctancy when we are guilty of it He who presumeth doth the work of an Age in a breath God is merciful Christ dyed for sinners and all our confidence must be in Christ But the true Believer is more affected with sin as she wept much and loved much to whom much was forgiven Luc. 7.47 and Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done They express their gratitude for remission of sin by a careful keeping from it pardoning Mercy maketh God amiable to us and his Laws acceptable our Duty sweeter and Sin more grievous Secondly It is absurd and contrary to the Doctrine of Grace true Christianity is of a far different make from this conceit 1. It is not consistent with the Grace that goeth along with Pardon for God sanctifieth all those whom he justifieth we receive together with the remission of sins the gift of the Holy Ghost 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption 1 Cor. 6.11 But ye are washed but ye are justified but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God these are inseparable the application of the Merit of Christ and the gift of his Spirit which reneweth us to the image of God and mortifieth the life of sin in us the heart broken with compunction seeketh this double benefit 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all unrighteousness as a Malefactor that hath a Leprosie on him needs not only a Pardon but a Medicine and in a broken leg not only ease of the pain is desirable but that the bone be set right Therefore we are both justified and sanctified continuing in sin cannot consist with the truth of Regeneration 2. It is contrary to the order of Gods grace in the New Covenant who requireth of us Faith and Repentance if we would be partakers of Christ Now to continue in sin is to be under the bondage of it without restraint or any change of heart and life 1. It is against Faith take it for assent it is a belief that he will save all those that submit to be sanctified and ruled by him in order to their Salvation Heb. 5.9 Being made perfect he became the Author of eternal salvation to all them that obey him If you hope to be saved by him and will not be ruled by him you do not believe Christ but the Devil for if you believe Christ you must believe that you cannot be saved unless you be converted Mat. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Take Faith for acceptance of Christ it is an hearty consent both of subjection to him and dependence upon him as the Saviour and Redeemer of the World the Mediator's blessing is to turn every one of you away from your iniquities Acts 3.26 he is a Saviour to save his people from their sins Mat. 1.21 to say nothing of receiving Christ the Lord which the Scripture presseth Col. 2.6 2. It is against Repentance which implieth a sorrow for sin with a serious purpose to forsake it 1. There is in it godly sorrow 2 Cor. 7.10 this is requisite to check the sensual inclination or love of pleasure which is the heart root and life of all sin it dyes when our affection to it dyes In Repentance with bitterness of Soul we bemoan our selves for offending God now if we lick up our vomit again and go round in a track of confessing sin and committing sin our hearts are not found with God we undo that which is done and so build again the things we have destroyed if while we seek to be justified by Christ we are still found sinners Gal. 2.17 18. a man that truly seeks after pardon seeks with it the ruine and destruction of sin Sin was his greatest trouble the burden that lay upon his Conscience the grievance from which he sought ease the wound which pained him at heart the disease that his Soul was sick of is all this real What will you say if this man should delight in his former trouble and take up his burden that he groaned under and prefer it before liberty to tear open the wounds which were in a fair way of healing willingly relapse into the sickness out of which he is recovered with so much ado if he should desire the bonds and chains again of which he was freed by infinite mercy Surely then you may question the reality of all that he hath done in the anguish of our Souls we groaned under sin as the heaviest and most intolerable burden we could ever feel now should we stoop to it and take it on again after it was lifted from our backs who would pity us 2. There is a renouncing and forsaking of sin it is called Repentance from dead works Heb. 6.1 not only Repentance for but from
strengthened with all might with Col. 1.11 Strengthened with all might according to his glorious power And this Power doth effect that great change in us which fits us for the new life as Eph. 1.19 20. And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places Col. 2.12 Buried with him in Baptism wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead It is the mighty Operation of God that beginneth this life in us the same Power raiseth us first to a new life then to a glorious Eternity 2. The Apodosis wherein it is applied even so we also should walk in newness of life The Similitude holdeth good in these things 1. As the Resurrection of Christ followed his Death so doth newness of life our death to sin 2. As Christ was raised to a blessed immortal Life by the glorious Power of the Father so are we renewed and quickened by the same Power 3. The Effect of the new Birth is mentioned our walking in newness of life rather than Regeneration or the new Birth it self which yet is signified by Baptism and Christs Resurrection is the Pattern and Cause of it the Similitude holdeth good in the Power and in the new state of Life which supposeth such a Principle Doctrine That Baptism strongly obligeth us to walk in newness of Life I. Let me speak of the Nature of this new Life II. How strongly we are obliged by Baptism to carry it on through the Power of God 1. This newness of Life it may be considered First In its Foundation which is the new Birth or Regeneration for till we are made new Creatures we cannot live a new life Joh. 3.5 6. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God That which is born of the flesh is flesh and that which is born of the Spirit is Spirit 2 Cor. 5.17 If any man be in Christ he is a new creature old things are passed away behold all things are become new A Bowl must be made round before it can run round all creatures are first made and fitted for their use before they can perform the operations belonging to that creature so a new Being and holy Nature is put into us and we are powerfully changed before we can live unto God Mans nature is not in such a condition as to need some reparation only but is wholly corrupt Therefore we must be born again there must be a change of the whole Man from a state of Corruption to a state of Holiness and a Principle of new Life must be infused into us whence flow new actions and delights Secondly The first Regeneration consists of two parts Mortification and Vivification Mortification doth conquer the fleshly inclination to things present and Vivification doth quicken us to live unto God There is need of both Of Mortification that we may dye to the Flesh and to the World for there is a seducing Principle within and a tempting Object without within there is the Flesh without the World we dye to both To the Flesh Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts To the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified to me and I unto the world While the mind and heart is captivated to the flesh we can never cease to sin There is need of Vivification that you may live to God for the recess from the world is not enough unless there be an access to God and therefore the immediate Principles that carry us to God are Love kindled in us by Faith in Christ. For the new Creature being interpreted as to Vivification is nothing else but Faith working by Love Compare Gal. 5.6 In Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith which worketh by love with Gal. 6.15 In Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature These two Faith and Love are the Principles and Springs of all Christian Practice and Conversation You are never changed till the Heart be changed and the Heart is never changed till the Will and Love be changed Well then it is not enough to dye to sin but we must walk in newness of life both must be minded but we begin first at Mortification and then proceed to the positive duties of a new life Holiness consists not in a meer forbearance of a sensual life but principally in living to God the Heart of it within is the Love of God its inclination towards him delight in him desire after him care to please him lothness to offend him and the expression of it without is the exercise of Grace according to the direction of Gods Word Yea these two branches are not only seen at first but every step of the new life is a dying to sin and a rising to newness of life a retiring from the world to God Thirdly As to the Rule which is the infallible Revelation of God delivered to the Church by the Prophets and Apostles comprised in the Holy Scriptures and sealed by Miracles and Operations of the Holy Ghost who was the Author of them The new Creature is very inquisitive to know Gods Will Rom. 12.2 And be not conformed to this world but be you transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God Grace is sometimes called Light and sometimes Life for there is direction in it as well as inclination This Light we have from the Word and Spirit In the Word our Duties are determined and the new Creature is naturally carried to the Word it is the seed of that life it hath 1 Pet. 1.23 Being born again not of corruptible seed but incorruptible by the word of God which liveth and abideth for ever and it is the Rule of acting and exercising this life Gal. 6.16 As many as walk according to this rule peace be on them c. There is a Cognation between the Word and the renewed Heart Heb. 8.10 I will put my laws in to their mind and write them in their heart as the stamp and impress answereth to the Seal or the Law within to the Law without the Law written on the heart to the Law written on Tables or in the Bible Fourthly As to the End which is the pleasing glorifying and injoying of God it is a living to God Gal. 2.19 I through the Law am dead to the Law that I might live unto God 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God 2 Cor. 5.9 Wherefore we labour that whether
lowly in heart For Obedience Heb. 5.8 Though he were a Son yet learned he obedience by the things which he suffered For Patience and Self-denial 1 Pet. 2.21 23. Christ suffered for us leaving us an example that we should follow his steps Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Thus in his Graces must we resemble him 2. In his States of Humiliation and Exaltation wherein we must be content to follow him who first suffered and then entred into the Glory that he spake of His people are usually afflicted persecuted slandered now they must suffer all for the hopes of a better life because therein they do but follow the Captain of their Salvation who was made perfect through sufferings Heb. 2.10 And if we suffer with him we shall also be glorified together Rom. 8.17 So 2 Tim. 2.11 12. If we be dead with him we shall also live with him if we suffer we shall also reign with him 2 Cor. 4.10 Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our mortal flesh And in many other places where Christs Pattern is urged to bespeak our Patience and incourage our Hopes that we may bear his Cross after him with an hope of those endless Joys which our Redeemer now possesseth He first endured the shame Heb. 12.2 and was misrepresented in the World as we are but at length was vindicated being mightily declared to be the Son of God with power 3. In the special Acts of his Mediation which are his Death and Resurrection These are of special consideration for these are not barely a Pattern propounded to our imitation but have a great influence upon our dying to sin and living to Holiness To clear this let me note to you That effects of Grace in us are ascribed to those Acts of Christs Mediation which carry most correspondence with them thus our Mortification is referred to Christs dying and our Vivification to his Resurrection unto life our heavenly mindedness to his Ascension So that all Christs Acts are spiritually verified in us we dye to sin as Christ dyed for sin and rise again to newness of life as Christ rising from the dead liveth a new kind of life to what he did before Let us a little state the dependence of the one upon the other Our Acts depend on Christ four ways 1. As the Effect on the Cause 2. As the thing purchased on the Price 3. As the Copy on the Pattern 4. As the thing promised on the Pledge thereof 1. As the Effect on the Cause By the same virtue by which Christ was raised from the dead by the same Almighty Power are we raised to newness of life the same Almighty Power is engaged for working Grace and carrying on Grace and perfecting Grace in Believers which wrought in Christ when he was raised from the dead Eph. 1.19 20. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Compared with Rom. 6.4 Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 2. As the thing purchased on the Price All Christs Actions have an aspect on his Merit The Foundation was laid in his Death This Resurrection evidenceth that this Purchace holdeth good in Heaven and that his Merit Ransom and Satisfaction are perfect Rom. 4.25 Who was delivered for our offences and rose again for our justification 3. As the Copy on the Pattern or Original Christ dying and rising in our Nature is a Pattern to which all the Heirs of Promise must be conformed as the Apostle telleth us 1 Cor. 15.23 First Christ then they that are Christs 4. As a thing promised on the Pledge thereof Christ dying is a Pledge of our dying to sin and his rising a Pledge of our rising to Holiness first and Glory afterwards Therefore our old man is said to be crucified with him Rom. 6.6 and we are said to sit down with him in heavenly places Eph. 2.6 It is already done in the Mystery and shall be surely done in the effectual application in all that belong to God 5. If there be a likeness to his Death by infallible consequence there shall be a likeness to his Resurrection Those that are dead with Christ shall also live with him Gal. 2.20 I am crucified with Christ nevertheless I live Where sin is mortified there is a new life engendered which will at length end in the life of Glory It must needs be so for these reasons First Christ is not divided those that really partake with him in one Act partake with him in all it is a necessary consequence The death of sin and the life of Holiness are the two branches wherein we profess our Communion with Christ in his Death and Resurrection and therefore these cannot be sundred we must reckon upon both or else we have neither Rom. 6.11 Likewise reckon ye your selves also to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. In our dying to sin Christs dying is conspicuous in us and his Resurrection in our walking in newness of life as it was with him so must it be with us Secondly God doth not love to leave his work imperfect Now imperfect it would be if besides ceasing to do evil we should not learn to do well Amos 5.14 Seek good and not evil that you may live and again vers 15. Hate the evil and love the good Their affection to good must be evidenced by their cordial detestation of evil and their hatred of evil must kindle their affection to good This is perfect Christianity it is said of the foolish Builder That he began and was not able to make an end Luke 14.30 Our Conversion is compleat when there is a turning from sin to God Thirdly That the temper of our hearts may carry a meet proportion with the Divine Grace Duty is the Correlate of Mercy now Grace and Mercy are not only privative but positive Gen. 15.1 I am thy shield and thy exceeding great reward Psal. 84.11 The Lord God is a sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly So the godly man is described Psal. 1.1 2. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornful But his delight is in the Law of the Lord and in that Law doth he meditate day and night There is not only an abstinence from gross sins but an earnest love to God and his ways Rom. 8.1 Who walk not after the flesh but after the Spirit Fourthly This is the end of Mortification God subdueth sin to make way for the life of Grace 1 Pet. 2.24 That we
Church for this purpose Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word For the same end he intercedeth now in Heaven Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them He that hath undertaken this work counteth it his honour and glory to perform it Eph. 5.27 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 And Jude 24. Now unto him that is able to keep ye from falling and to present you faultless before the presence of his glory with exceeding great joy It is matter of rejoycing not only to us but to him III. The value of the Benefit surely it is a great mercy to be freed from the power of sin and to have our enthralled Souls set at liberty 1. Because sin is the cause of all the controversie and variance between God and us Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear This is the abominable thing which he hateth Jer. 44.4 O do not that abominable thing which I hate It is sin that maketh the great distance between Man and God not in position of place for so he is every where present with bad and good but in disposition of mind and affection of heart it hath caused him in anger to withdraw his gracious Presence from you Would you not be glad to have the great difference between God and you compromised and taken up and all enmity to cease between you and Heaven It can never be till sin be mortified as well as pardoned For till man be converted as well as God satisfied for the breach of his Law there is no due provision made for our entring into fellowship with him we shall stand aloof from him as an Holy sin-hating and condemning God and so have no heart to Communion with him 2. It is a defacing Gods Image in us and a bringing in of a contrary image the image of the Devil Gods image is defaced while we live in sin Rom. 3.23 We have all sinned and are come short of the glory of God By the glory of God there is meant his image not his glorious reward but his glorious image as 1 Cor. 11.7 The man is the image and glory of God and the woman is the glory of the man that is hath some likeness of his Power and Majesty Similitude and likeness is often called Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now this is lost which is the beauty as sin is the deformity of the Soul And on the contrary the image of the Devil is introduced into the Soul as we are proud envious revengeful Joh. 8.44 Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lye he speaketh of his own for he is a lyar and the father of it The properties of the Devil like us much better than the Excellencies of God Now is it not a great mercy to be freed from this disposition and temper of heart especially since image favour and fellowship go together 3. It disableth us for Gods service While we live in sin we are not only weak but dead Let us take the softest notion Rom. 5.6 When we were yet without strength c. that is unable to perform any obedience to God sick and weak yea in a dangerous estate an heart under the power of sin is feeble and impotent Ezek. 16.30 How weak is thine heart seeing thou dost these things the work of an imperious whorish woman The strength of the disease is the weakness of the person that suffereth it so the strength of sin is the weakness of the Soul that cannot break the force of their own passions and affections but are easily led away by temptations have no strength left to do the will of their Creator to overcome temptations to sin to govern their own passions and affections but are at the beck of every foolish and hurtful lust pride sensuality wordliness carnal fear sorrow c. 4. It not only disableth us for our duty but setteth our hearts against it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be It disliketh his Government riseth up in defiance of his strict Laws so that Man is a perfect Rebel to God if this Law be inforced by external Messengers Hos. 4.4 Let no man strive nor reprove another for this people are as they that strive with the Priest It is to no purpose to seek to reclaim them for they would admit of no admonition for they opposed their Teachers urging not their own private suggestions but the Sentence of the Law of God slight all those that would oppose their growth and continuance in sin are enemies to them that tell them the truth So in the checks of their own Consciences Rom. 7.23 I see another law in my members warring against the law of my mind and leading me captive to the law of sin and death that is in my members Sin sets up a commanding power in direct opposition to the dictates of Conscience So for the Spirit Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Now to be freed from this enmity and opposition to God and averseness from all that is good is certainly a great mercy and this we have by a due improvement of the Death of Christ. 5. It is not a distant evil but in our bowels always present with us hindering that which is good Rom. 7.21 When I would do good evil is present with me urging us to that which is evil therefore called Heb. 12.1 Sin that doth so easily beset us This inbred corruption is ever with us lying down and rising up at home and abroad it is ready to open the door to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed It poysons all our comforts and mercies and strengthens it self against God by his own benefits while it useth them as an occasion to the flesh Gal. 5.13 It corrupts all our duties distracting us with vain thoughts in Prayer Mat. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me It choaketh the good seed Luke 8.14 That which fell among thorns are
more Answ. 1. If all the Premises are true yet the Inference and Conclusion is wrong and false for we are not to measure our Duty by the success but Gods injunction God may do what he pleaseth but we must do what he commandeth Abraham obeyed God not knowing whither he went Heb. 11.8 Peter obeyed Christs word Luke 5.5 We have toiled all the night and caught nothing howbeit at thy command we will let down the net 2. Though the first attempt succeed not yet afterwards sin may be subdued and broken In natural things we do not sit down with one tryal or one endeavour A man that will be rich pierceth himself thorough with many sorrows 1 Tim. 6.10 And after many miscarriages and disappointments men pursue their designs till they compleat them and shall we give over our Conflict with fleshly and woâ—ldly Lusts because we cannot presently subdue them That sheweth our Will is not fixedly bent against them Therefore let no man excuse himself and sit down in despair and say I am not able to master these Temptations or Corruptions this is like those Jer. 18.12 They said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Do not throw up all thy condition is not hopeless 3. Gods Grace is free and his holy leisure must be waited for it was long ere God got us at this pass to be sensible and anxiously solicitous about ouâ— Soul-distempers Grace is not at our beck The Spirit bloweth when and where he lifteth Joh. 3â—7 We must still lye at the Pool for Cure nor pettishly free against the Lord or cast off our Duty because he blesseth not our first Essay 4. Grace is ready as it is free He that begun this work to make us serious and sensible will carry it on to a farther degree if we be not impatient Surely the bruised reed will be not break and smoaking flix will be not quench Mat. 12.20 Bemoan thy self to God as Ephraim Jer. 31.18 I have surely heard Ephraim beâ—oaning himself thuo Thou hast chastised me and I was chastised as a bâ—dlock unaccustomed to the yoke Turn thou me and I shall be turned for thou art the Lord my God He is not woâ—t to forsake the Soul that waiteth on him and referreth all to the power and good pleasure of his Grace Isa. 40.30 31. Even the youths shall saint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall 〈◊〉 up with wings as eagles they shall run and not be weary and they shall walk and not faint 5. Examine whether you seek the Lord with your whole heart and you have done your endeavour You say you purpose you strive you pray but yet sin increases there is a defect usually in these Purposes in these Strivings in these Prayers 1. Let us examine these Purposes 1. These Purposes are not hearty and real and then no wonder they do not prevail There is a slight wavering purpose and there is a full purpose of heart Acts 11.23 If thy Purposes were more full and strong and thorowly bent against sin they would sooner succeed Is it the fixed Decree and Determination of thy Will When you are firmly resolved your affections will be sincere and stedfast you will pursue this work close not be off and on hot and cold and unstable in all your ways If the habitual bent of your hearts doth appear by the constant drift of your lives then is it a full Purpose 2. This Purpose may be extorted not the effect of thy Judgment and Will as inclined to God but only of thy present fear awakened in thee on some special occasion Many are frightned into a little Religiousness but the humor lasts not long Psal. 78.36 Nevertheless they did flatter him with their mouth and they lied unto him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Ahab in his fears had some relentings so had Pharaoh the Israelites turned to the Lord in their distress but they turned as fast from him afterwards they were resolved not from love but fear so these resolutions are wrested from you by some present terrors which when they cease no wonder that you are where you were before Violent things will never hold long they will hold as long as the Principle of their violence lasteth 3. It may be thou restest in the strength of thine own resolutions now God will be owned as the Author of all Grace 1 Pet. 5.10 11. But the God of all grace who hath called us into his eternal glory by Jesus Christ stablish strengthen settle you To him be glory for ever and ever Amen Still we must have a sense of our own insufficiency and resolve more in the strength and power of God the grace of Jesus Christ you must rely upon both for confirming and performing your resolutions as knowing that without him you can do nothing men â—ll again as often as they think to rise and stand by their own power there is such guile and falshood in our hearts that we cannot trust them The Saints still resolve God assisting Psal. 119.8 I will keep thy statutes O forsake me not utterly and vers 32. I will run the way of thy commandments when thou shalt inlarge my heart 2. As to Striving let us examine that a little if it be so serious so diligent so circumspect as it should be 1. That is no effectual striving when you are disheartened with every difficulty for difficulties do but inflame a resolved Spirit as stirring doth the fire No question but it will be hard to enter in at the strait gate or to walk in the narrow way God hath made the way to Heaven so narrow and strait that we may the more strive to enter in thereat Luke 13.24 Now shall we sit down and complain when we succeed not upon every faint attempt Who then can be saved This is to cry out with the sluggard There is a lion in the way Should a Mariner assoon as the waves arise and strong gusts of wind blow give over all guiding of the Ship No this is against all the Experience and the wont of Mankind 2. This striving and opposing is but slight if not accompanied with that watchfulness and resolution which is necessary Many pretend to strive against sin yet abstain not from all occasions of sin If we play about the Cockatrices hole no wonder we are bitten never think to turn from thy sins if thou dost not turn from the occasion of them if thou hast not strength to avoid the occasion which is less how canst thou avoid the sin which is greater He that resolveth not to be burnt in the fire must not come near the flames Job made a covenant with his eyes that he would not look upon a maid Job 31.1 Enter not into the path
Christ by whom the world is crucified unto me and I unto the world When the fashion of worldly Glory is spoiled and it seemeth less lovely in our eyes then the Cross of Christ hath produced its effect upon us and the spiritual Life advanceth apace It is the World that is an Enemy to God and quencheth and abateth our Love to him 1 Joh. 2.15 Love not the world neither the things of the world if any man love the world the love of the Father is not in him Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is an enemy of God Some temporal good lyeth nearest our hearts and God is not our chiefest Good and last End wherein lyeth the Life of all Religion It is the World that diverts us from our Duty that hinders the vigour and perfection of the Life of Grace Luke 8.14 They which fell among thorns are they which when they have heard go forth and are choaked with cares and riches and pleasures of this life and bring no fruit to perfection It is the World that makes us grudge at the strictness of Christs Precepts Mat. 19.22 When the young man heard that saying he went away sorrowful for he had great possessions It is the World that tempts us to live in a slight way as other careless Creatures do about us It is the World that maketh us slightly mind heavenly things and affect a life of Pomp and Ease here Luke 16.25 Son remember that thou in thy life time receivedst thy good things It is the World that inticeth us to stay by the way and neglect our home that maketh the impressions which arise from the belief of another and better World to be weak and inefficacious 2 Cor. 4.4 In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ which is the image of God should shine on them Well then we cannot be watchful enough against the sly insinuations of the World when it seemeth too sweet and amiable to you the Devil is at your elbows inticing your Souls from God when the things of this World begin to be represented as more sweet and delectable than God and Holiness and Heaven and you are ready to value your Happiness rather by worldly Prosperity than by the Favour and Friendship of God and you are more indifferent and can contentedly live without a sense of his Love but your desires are more urgent and strong after an increase of temporal injoyments when you affect to grow rich in this World and neglect to grow rich in Grace O then Christians have need to stand upon their guard mischief is near and unless it be prevented will prove the bane and everlasting ruine of your Souls Thirdly The Flesh must be watched against The Flesh is importunate to be pleased and will urge us to retrench and cut off a great part of that necessary Duty which belongeth to our heavenly Calling yea it will crave very unlawful and unreasonable things at our hands It may be not at first but if you continue to gratifie Sense and brutish Appetite with an uncontrouled licence it is impossible that you should keep within the bounds of your Duty Therefore unless you keep a constant government over your Senses and Appetites how shamefully will you miscarry Therefore as you love your Souls you must abstain from fleshly lusts which war against the soul 1 Pet. 2.11 For whilst you keep gratifying and pleasing the flesh by the excess of lawful delights you do but strengthen your Enemy increase corruption in heart and life provide fuel for Satans temptations and justle God out of the Throne and finally hasten your own eternal ruine If you would keep sin under you must cut off the provisions of the flesh not cater for them Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof If you would resist Satan you must be sober and watchful 1 Pet. 5.8 that is sparing in the use of worldly delights If you would preserve Gods Interest and reserve the Throne of your hearts for him you must take heed that the pleasures of the animal life be not too much indulged for these will soon secure their interest in our affections 2 Tim. 3.4 Lovers of pleasures more than lovers of God If you would not have your Consciences benummed and grow forgetful of spiritual danger you must set a guard upon these outward delights Luke 21.34 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares 1 Thess. 5.6 Let us watch and be sober There is a strange infatuation and sencelesness groweth upon you and though we keep up a shew of Religion yet we feel little of the life and power of it They indispose us for our Christian Warfare quench all our sense of heavenly things 1 Pet. 1.13 Be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. These delights that offer themselves in our pilgrimage make us forget our journey as lewd Servants sent to a Market or Fayr spend all their time and money at the next Inn. We are strangers and pilgrims that is the Apostles Argument 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. We may bait here as in an house of Entertainment but so as to set onward still on our journey that it may be a refreshment not an hinderance certainly they that would make progress in their journey to their heavenly Home should meddle sparingly with sensible delights though lawful in themselves Certainly they who make their corrupt inclinations their ordinary Guide and Rule and the satisfying thereof their ordinary Trade miscarry shamefully and shipwrack all their hopes of Glory 2. More particularly the Object of our watching are these things First Our Thoughts which are Sins Spokesmen and make the match between the Soul and the Object Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life If we do not take care what thoughts we have and whereunto they tend the heart is intangled before we are aware our Lusts stir up thoughts and these thoughts intice the heart and whilst we muse and sit abrood upon them these Cockatrice Eggs are hatched it is musing maketh the fire to burn and when the fire is kindled then the sparks begin to fly abroad men execute what the heart contriveth and finish it without stopping Jam. 1.14 15. Every man is tempted when he is drawn away of his own lust and inticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death There we read of the manner of the birth or bringing forth of
a wonderful mercy before or as when recovered and in health we forget the rediousness of sickness and are not thankful for the comfortable days and nights we enjoy when we go about our business and sleep without pain So we undervalue the present state of Grace by forgetting the unfruitful works of darkness or the evil dispositions and practices of our Unregeneracy and have not such comfortable apprehensions of the mercy which the Spirit of God shewed in our Cure Cannot you remember when it was once much otherwise with you that you are not now the persons you were then 2. Here is a Description of their present state by Grace which deserveth to be weighed by us In it I observe 1. That the Doctrine of the Gospel is in Conversion imprinted on them for it is said That they have obeyed from the heart the form of Doctrine into which they were delivered Their very heart and Soul was modelled according to the Tenor of the Gospel and the Truths revealed therein 1. I will prove that it is so with all Converts by that Promise of the new Covenant Heb. 8.10 I will put my Laws into their minds and write them in their hearts The thing written is the Law of Christ or the new Covenant or the substance of the Doctrine of the Gospel not every lesser Opinion or minute Circumstance of their Duty but those Points which are essential to Christianity smaller matters depend upon a particular gift The Book is the mind and heart of the Believer by the Mind is meant the Understanding by the Heart the Will or rational Appetite in the one is the directive Counsel in the other the imperial and commanding Power of the Soul the one is compared to the Ark in which the Law was put I will put my Laws into their minds the other to the Tables of stone upon which the Law was written God will convince their Understandings of their Duty and incline their Affections to receive and obey it The Writer I God challengeth it as his proper work 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the Spirit of the living God By this Spirit the mind of man is inlightened the heart is inclined but yet we must do our Duty both to understand the Will of God and set our hearts upon it and do the things required of us To understand we must dig for knowledge and cry for understanding Prov. 2.3 4. and for inclining our hearts Psal. 119.112 I have inclined my heart to perform thy statutes always even unto the end and for actual Obedience we are solemnly consecrated to God in Baptism that we may take up that course of living that is prescribed of God in the Gospel and therefore it is said 1 Pet. 1.14 Not fashioning your selves according to the former lusts of your ignorance We must not mould our selves to any form but that of this Doctrine cast all our actions into this mould 2. I will shew the fruits of it They are either internal within the man or essential to this work or resulting from it by immediate consequence Such as an abhorrence from sin and a promptitude and readiness to holy actions 1. For the first where the Doctrine of the Gospel is imprinted on our hearts it is an awing Principle which restraineth us from sin Psal. 37.31 The Law of God is in his heart none of his steps shall slide he that knoweth and loveth what is commanded knoweth and hateth what is forbidden therefore his heart giveth back when any thing contrary is offered to him 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin because he is born of God Still something riseth up by way of dislike he looketh upon sin not only as contrary to his Duty but his Nature Gen. 39.9 How can I do this wickedness and sin against God The heart as thus constituted is not easily brought to it By this Temptations are defeated whether from Satan or our own hearts from Satan 1 Joh. 2.14 I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Or from our own hearts Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee Our hiding the word in our hearts is subordinate to Gods writing it in our hearts we must use the means the Grace is from him 2. A promptitude and readiness to holy actions for all holy and heavenly actions are suited to them and there is a Cognation between the Law within and the Law without so that they are carried after them with more love delight and pleasure Psal. 40.8 Thy Law is within my heart I delight to do thy will O God There is an inclination and propensity to do the Will of God and to please and serve him which maketh our obedience more easie and even 3. The Benefits of being stamped and moulded into the form of this Doctrine 1. It is ready for our use they have Principles laid up to be laid out upon all occasions either of trouble or temptation or business and affairs Prov. 6.21 22. Bind them continually upon thine heart tye them about thy neck When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee So that the Christian is a Bible to himself as the Heathens were said to be a Law unto themselves there was something urging them to Duty restraining them from sin 2. It preventeth vain thoughts what is the reason evil is so ready and present with us because our hearts are not stocked with the knowledge of heavenly Truths Vain thoughts cannot be prevented unless the Word dwell richly in our hearts If a man have many brass Farthings and but a few pieces of Silver he will more readily draw out Farthings than pieces of Silver But a Christian when alone and destitute of outward helps Psal. 16.7 His reins instruct him in the night season when he hath no benefit of the Bible or other literal Instruction 3. It furnisheth and supplieth our Speech for the Tap runneth according to the Liquor with which the Vessel is filled In Prayer the new Nature beareth a great part for its desires and inclinations furnish us with Requests its annoyances and grievances with Complaints its solaces and satisfactions with Thanksgivings and where it is not obstructed there cannot be that leanness and baseness of Soul wherewith we are often surprized Psal. 45.1 My heart is inditing a good matter I will speak of the things that I have made touching the King my tongue is the pen of a ready writer As to ordinary Converse Mat. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things When the Spring is dryed
so in many other places Whole Christianity is a coming to God by Christ Heb. 7.25 and that is the reason why faith cannot be in the heart of one that is yet intangled in the false happiness John 5.44 How can ye believe which receive honour one from another and seek not the honour that cometh from God only Which is to be understood not only meritorie but effective because while they are intangled in the false happiness Christ is of no use to them neither will they mind any serious return to God as their felicity and portion 2. From self to Christ for we are to flee from wrath to come or the Condemnation deserved by our Apostacy and Defection from God Mat. 3.8 O generation of vipers who hath warned you to flee from wrath to come Heb. 6.18 Who have fled for refuge to lay hold of the hope set before us Therefore none are in Christ but those that thankfully receive him and give up themselves to him John 1.12 To as many as received him 2 Cor. 8.5 They first gave themselves unto the Lord That is Venturing on his Promises gave up themselves to the Conduct of his Word and Spirit and trust themselves intirely in Christs hands while they go on with their duty and pursuit of their true and proper happiness 3. From sin to Holiness both in Heart and Life for we are called to be holy and must flee not only from wrath but sin which is the great make-bate between us and God and therefore we need not only reconciling but renewing Grace which is accompanied in us by the spirit of Sanctification 2 Thes. 2.13 Who hath chosen you to Salvation through Santification of the spirit and belief of the truth The Spirit beginneth it as the fruit of Gods Elective Love and by faith and the use of all holy means doth accomplish it more and more for he acts in us as the spirit of Christ and as we are Members of his body for framing us and fitting us more and more for his use and service The Third Proposition observed in the Text was 3. Doct. Those who are in Christ obey not the inclinations of corrupt nature but the motions of the Spirit This is brought in here as a fruit and evidence of their Vnion with Christ and interest in Non-condemnation for being united to Christ they are made partakers of his spirit and they that have the spirit of Christ will live an holy and sanctified life the spirit first uniteth us to Christ and sanctifieth and separateth the soul for his dwelling in us and the effects of it are life and likeness We live by Vertue of his life Gal. 2.20 and walk as he walked 1 John 2.6 or else our union is but pretended But let us more particularly consider this Evidence and Qualification They walk not after the flesh but after the spirit where we will enquire First What is meant by Flesh and Spirit By Flesh is meant corrupt Nature by the Spirit the new Nature according to that noted place John 3.6 That which is born of flesh is flesh and that which is born of the spirit is spirit 2. Both serve to those that are influenced by them as a guiding and inciting principle The Flesh to those that are after the flesh and the spirit to those that are after the spirit Rom. 8.5 The flesh guideth and prompteth us to those Things which are good for the animal life for Things of sense are known easily and known by all Carnal Nature needeth no Instructor no Spur it doth pollute and corrupt us in all sensual and earthly Things but spiritual and heavenly Things are out of its reach 2 Pet. 1.9 and it inclines as well as guideth for the Things we see and feel and taste easily stir our Affections Demas hath forsaken us having loved the present world Yea 't is hard to restrain them and it is not done without some violence Gal. 5.24 They that are in Christ have crucified the flesh with the affections and lusts thereof that the spirit or new nature doth both guide and incline is clear by those expressions Heb. 8.10 I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people 3. That those who are under the prevalency of the one principle cannot wholly obey and fellow the other is clear for those two are contrary Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and contraries cannot subsist together in an intense Degree they are contrary in their Nature contrary in their tendency and aim contrary in their rule Gal. 6.16 the one carrieth us to God and Heaven the other to something pleasing to present sense the one is fed with the world the other with Heaven they are contrary in their assisting powers Satan and the Spirit of God the good part is for God and the flesh which is the rebelling Principle is on the Devils side 1 John 4.4 Satan by the lusts of the flesh taketh men captive at his will and pleasure 2 Tim 2.26 That they may recover themselves out of the snare of the devil who are taken captive by him at his will and pleasure but the Spirit of God is assisted by the Author of it the holy Ghost Eph. 3.16 Strengthened by the spirit with might in the inner man They are irritated by the Spirit or the flesh presenting different objects of sense and faith The flesh hath this advantage that its objects are near at hand ready to be injoyed but the Objects of Faith are to come lie in an unseen world only they are greater in themselves and faith helpeth to look upon them as sure enough Heb. 11.1 4. That every Christian hath these two principles in himself the one by nature is called flesh the other by grace is called Spirit Gods best children have flesh in them Paul distinguisheth in the former Chapter betwixt flesh and spirit the law of the members and the law of the mind Rom. 7.18 23. as two opposite Principles inclining several ways 5. Tho both be in the children of God yet the Spirit is in predominancy For the acts of the flesh are disowned not I but sin that dwelleth in me and a mans estate is determined by the reign of sin and grace in a man converted to God the spirit or renewed part is superior and governeth the will or whole man and the flesh is inferior and by striving seeketh to become superior and draws the will to its self so that the heart of a renewed man is like a kingdom divided Grace is in the Throne but the flesh is the rebel which disturbeth and much weakneth its Soveraignty and Empire it must needs be so otherwise there would be no distinction between nature and Grace a man is denominated from what is predominant in him and hath the chiefest power over his heart if it be the flesh he is carnal if
others remotely as they lay in provision for that end What are here called the things of the flesh are elsewhere called earthly things Phil. 3.19 They mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly things such things as if rightly used would be comforts in our passage but through our folly prove snares Meat Drink Marriage Pleasures Profits Preferments Ease Idleness Softness Daintiness these things immoderately sought not in respect to God or in subordination but opposition to heavenly things become baits of corruption and fuel wherewith to feed the flesh While men seek them for themselves and only to please themselves they are not adjumenta helps to Heaven but impedimenta lets and snares Our greatest danger doth not lie in things simply evil but in lawful things Carnal men esteem these things as the best and place their happiness in them these things they affect and love and like and care for so that the heart is turned off from God and the pursuit of better things to entertain it self with these baser Objects This is to seek out baits for the flesh for the flesh is nothing else but the corruption of Nature which inclineth us to any inferior good and diverteth us from things truly good and spiritual as communion with and enjoyment of God Well now we have suited those that are after the flesh with an Object proper to them and agreeable with their inclinations 2. The next thing is What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit They are all things pertaining to spiritual life and godliness You may conceive of them thus 1. Such things as the spirit revealeth Now he revealeth the mysteries of salvation or the deep things of God in Jesus Christ which the natural man is not capable of 1 Cor. 2.14 The whole Doctrine of godliness or salvation offered by God in Christ is the element of the renewed man his life and soul is bound up in it Psal. 119.103 How sweet are thy words unto my taste But a natural man savoureth not these things nor knoweth them nor loveth them if he be told of them They that are in a common way partakers of the Spirit are said to taste the good word Heb. 6.4 So far as the Spirit worketh upon them so far they have a relish for these things 2. Such things as the spirit worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.22 The fruits of the spirit are love joy peace long-suffering gentleness goodness faith patience meekness all internal excellencies The renewed man ever seeks to excel and advance in these things not to trim the body but to deck and adorn the soul 1 Pet. 3.3 4. Whose adorning let it not be the outward adorning of plaiting the hair and wearing of gold and putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price All his desires are to be strengthned with might in the inner man by the spirit Eph. 3.16 He rejoyceth and faints not under troubles while the inward man is safe 2 Cor. 4.16 for as the outward man decreaseth the inward man is renewed day by day If they can keep Grace alive in their souls that is their care their business their comfort The natural heart is altogether taken up about the outward man but the renewed heart about the inward man and an increase in holiness or spiritual strength for that is the great product of the sanctifying Spirit and that which they should mainly look after 3. Such things as the Spirit urgeth and inclineth unto and these are communion with God here and the full enjoyment of God hereafter The great impression which the Spirit leaveth upon the soul is a tendency towards God for his Office is to bring us to God into communion with him here God as a Judg by the Spirit of Bondage drives us to Christ as a Mediator and Christ as a Mediator by the Spirit of Adoption bringeth us to God as a Father Rom. 8.15 Ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba father One of the things which the spirit urgeth us to look after is the favour of God Psal. 4.6 7. Lord lift up the light of thy countenance upon us c. and communion with him here Psal. 17.15 As for me I will behold thy face with righteousness I shall be satisfied when I awake with thy likeness and the full enjoyment of God hereafter Rom. 8.23 We our selves who 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 bodies 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 always groaning longing to live with God for ever So when the unregenerate and regenerate are spoken of as Two contrary minds and affections Phil. 3.19 20. the one are said to mind earthly things the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conversation in Heaven The flesh draweth us off from God to things earthly and fleshly but the Spirit 's work is to raise the heart to things eternal and heavenly that our main business might be there Well now the things of the Spirit are all those things that are agreeable to the new and spiritual life as righteousness peace grace and glory the image of God and word of God these things suit with the new Nature III. Doct. That men discover their temper and constitution of soul by their respect to either of these Objects To evidence this to you 1. I will shew you what this minding is 2. Give you some Observations 3. The Reasons of the Point 1. What is this minding or respect Ans. It may be considered simply and apart or comparatively our respects to these contrary Objects being compared together 1. Simply by it self Our minding is bewrayed by the three Operations of man Thoughts Words and Actions That which he minds he often thinks of speaks of and seeks after be they the things of the flesh or of the spirit the life and vigor of our souls is seen in thinking speaking and acting 1. Mens thoughts will be where their hearts are and their Hearts are where their Treasure is Matth. 6.21 Carnal men are brought in thinking of their worldly affairs Luk. 12.17 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he dialogued with himself Not that it is simply unlawful to mind our earthly business I bring it to shew the temper of the men their hearts are always exercised with such kind of thoughts talking with themselves And on the other side godly men are remembring God and Heaven and pleased with these kind of thoughts My soul remembred thee in the night and they are described Mal. 3.16 They that feared the Lord and thought upon his name 2.
The same is true of words also they declare the Life and Vigor of our spirits for there is a quick intercourse betwen the Tongue and the Heart 1 John 4.5 They are of the world and speak of the world and the world heareth them mens speeches are as their temper is Prov. 10.20 The tongue of the just is as choice silver but the heart of the wicked is little worth When the heart is stored with knowledg and biassed by spiritual affections they will inrich others with their holy savoury profitable discourse but a drowsie unsanctified heart in man bewrayeth it self by his speeches and communications with others 3. By actions or what we seek after If all our business be to gratifie the flesh Luk. 12.21 or sowing to the flesh Gal. 5.8 it argues a fleshly mind On the other side they that have a spiritual mind make it their business to grow in grace Phil. 3.13 This one thing I do forgetting the things that are behind I press forward towards the mark of the prize of the high calling in Christ Jesus They labour for spiritual and heavenly things John 17.27 Seek the things that are above Col. 3.1 They mind the things of the spirit 2. Comparitively so the mark must be interpreted The simple Consideration is not so convictive as the comparative 1. Partly because all minding the flesh is not sinful but an over-minding the Flesh the body hath its necessities and they must be cared for yea take the flesh for sensitive Appetite to please it with lawful satisfactions is no sin for it is a Faculty put into us by God and in due subordination to Religion may be pleased to please it by things forbidden is certainly a sin and to prefer it before the pleasing of God is a great sin indeed for it is a Character of them who are in a state of damnation that they are lovers of pleasures more than lovers of God 2 Tim. 3.4 Therefore tho we must observe our Thoughts Words and Actions Yet it must be thus interpreted not to condemn every act but that we may know in what proportion the vigor of mind is manifested and carried out to either of these Objects by Thoughts Words or Actions If our thoughts of the world shut out all thoughts of God Psal. 12.4 God is not in all their thoughts If our thinking of spiritual things be too rare unfrequent and unpleasing to us we are after the flesh so for words if we are heartless in our talk of heavenly things and we are in our element when speaking of carnal things and when a serious word is interposed for God we frown upon the motion so for actions compare mens care for the world with their care for their souls if they more earnestly and industriously seek to please the flesh than to save their souls it is a sign the flesh and its interests are predominant in them all things are done superficially and by the by in Religion not as becomes those that work from and for life with any diligence and Fervency There is no proportion between endeavours for the world and their preparations for eternal life all is earnest on one side but either nothing is done or in a very slight manner on the other side their thoughts and love and life and strength are wholly occupied and taken up about the things of the flesh 2. Partly Because we must distinguish between the sin of flesh-pleasing and the state of flesh pleasing for a man is to judg of his spiritual condition not by single acts but his state or the habitual frame of his heart Who is there among Gods own Children who doth not mind the flesh and too much indulge the flesh but they who make it their business to please the flesh are over careful about it Rom. 13.14 Who make provision for the Flesh to fulfil the lusts thereof And so indulge the minding of the flesh as not to mind the things of the spirit so that vain pleasures do exceed their delight in God and kill it yet more and more and bring a slavery upon themselves which they cannot help Tit. 3.3 Serving divers lusts and pleasures and being captivated by the fleshly part they have contracted a strangeness and enmity to God and his ways Rom. 8.7 They that have no relish for the joys of faith and the pleasures of Holiness and do habitually prefer the natural good of the body before the moral spiritual and eternal good both of body and soul these are in a state of carnality II. The Observations 1. This minding of the flesh must be interpreted not with respect to our former estate for alas all of us in times past pleased the flesh and walked according to the course of this world and had in time past our conversation in the lusts of the Flesh fulfilling the will of the Flesh and of the mind Eph. 2.3 It was God that loosed our shackles Tit. 3.3 We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures c. but after the kindness and love of God appeared towards mankind c. If we yet please the flesh we are not the servants of Christ but if we break off this servitude God will not judg us according to what we have been but what we are 2. To know what we are We must consider what Principle liveth in us and groweth and increaseth and on the other side what decreaseth the interest of the Flesh or the interest of the spirit for these two are contrary and the one destroyeth the other the love of the world and the flesh estrangeth us from God 1 John 2.15 Love not the world nor the things of the world if any man love the world the love of the father is not in him On the other side minding the things of the spirit deadneth our Affections to the world and the baits of the flesh The Conversation in Heaven is opposed to the minding of earthly things Phil. 3.19 20. Whose God is their belly whose glory is in their shame who mind earthly things but our conversation is in Heaven So much of affection as we give to the one we take from the other Col. 3.2 Set your affections on things above and not on things of the earth Now we are to consider if we grow more brutish forgetful of God unapt for spiritual things the flesh gaineth But if the spiritual inclination doth more and more discover it self with life and power in our Thoughts Words and Actions the flesh is in the wane and we shall be reckoned among those that walk not after the flesh but after the spirit we have every day a higher estimation of God and Christ and Grace and Heaven and thereby we grow more dead to other things 3. Some things more immediately tend to the pleasing of the flesh others more remotely Immediately as bodily Pleasures and therefore our inclinations to them are called fleshly lusts as distinguished from worldly lusts Tit. 2.12 or
not under the government of the spirit but under the tyranny of their Fleshly lusts doing whatever it commandeth be it never so base foolish and hurtful if Anger provoke them to revenge they must fight kill and slay and hazzard their worldly interest for Anger 's sake or at least cannot forgive injuries for Gods sake if filthy lusts send them to the lewd Woman away they go like a fool to the correction of the stocks and tho they dishonour God ruin their Estates stain their Fame hazzard their lives yet lust will have it so and they must obey If Covetousness say they must be rich however they get it they rise early go to bed late eat the bread of sorrow and pierce through themselves with many cares yea make no question of right or wrong trample Conscience under foot cast the fear of God behind their backs and all because their imperious Mistress Ambition urgeth them to it If Envy and Malice bid Cain kill his Brother he will break all bonds of nature to do it If Ambition bid Absalom rebel against his Father and kill him too it shall be done or he shall want his will If Covetousness bid Achan take a Wedg of Gold he will do it tho he know it to be a cursed thing if it bid Judas betray his Lord and Master tho he knew if he should do it it had been better he had never been born yet he will do it Thus they are not at their own command to do what Reason and Conscience inclineth them to do if sensible of their bondage would think of God and the world to come and the state of their souls lust will not permit it if to break off this sensual course they are not able they are servants of corruption Some God hangeth up in chains of darkness for a warning to the rest of the world of the power of Drunkenness Gluttony Avarice and wretched worldliness Yea of every carnal man 't is true John 8.34 Whosoever committeth sin is the servant of sin Therefore if the slavery and imperious disease begin to grow upon you the flesh hath prevailed very far and you need more to look to it and that betimes 3. USE Here is ground of trying your estate before God 'T is a question you ought often seriously to put Shall I be saved or shall I be damned If you have any spark of Conscience left you when you are sick or dying you will put it with anxiousness and trembling of heart Poor Soul whither art thou now a going 'T is better put it now while you have opportunity to correct your error if hitherto you have gone wrong we see in worldly things men would fain know their destiny the King of Babylon stood upon the head of the ways to make Divination we would fain know what God hath hidden in the Womb of Futurity no destiny deserves to be known so much as this not whether I shall be poor or rich good success in this enterprize or bad 't is not of so great moment these distinctions do not outlive time but cease at the graves mouth but 't is a question of greater moment Whether eternally miserable or eternally happy 'T is foolish curiosity to enquire into other things when we have a good God to trust to but it chiefly importeth us to consider whether we are in the way to Salvation or Damnation Nothing will sooner determine this great question than this Text If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The latter Branch we shall examine afterwards now for the first Clause 1. Some live in defiance of the spirit Cherish the flesh fulfil the works of the flesh Gal. 5.19 'T is no subtil matter to find them out they declare their sin as Sodom while they are drinking whoring sporting quarrelling scoffing at Godliness 2. Others please the flesh in a more cleanly manner but have no due regard to that spiritual and eternal happiness which lieth in the enjoyment of God tho their carriage be blameless and separated from the gross pollutions of the world They care not whether God be pleased or displeased honoured or dishonoured angry or reconciled and besides the works of the flesh are not always interpreted in the gross sense but according to the Scale of the Sanctuary when he saith Adultery Fornication Murther c. are works of the flesh We must not only think of the gross acts but the very first seeds of these sins the secret inclinations and desires of the flesh in this kind Matt. 5.27 28. So lasciviousness not the sinful attempt only but every motion of tongue heart senses by which the eyes and ears the souls and consciences of our selves and others may be polluted to Idolatry Anger inordinate affection of the heart to any creature Eph. 5.5 So by murther not only when it proceedeth to blood but hatred variance strife heresie Matth. 5.21 22. So in short emulation and affectation of applause Gal. 5. last 3. The Prevalence of the divine or carnal principle must determine our condition Now its reign is known 1. By our savour relish and tast Rom. 8.5 For every mans gust is according to his constitution which breedeth oblectation or pleasure of mind now when we savour only the things of the flesh that if it be pleased quiets us in the want of other things contents us in the neglect of God and his service that we have no appetite after nor savour or relish any sweetness but in fleshly things this is an ill sign 2. By our course of walking Which is often insisted on in this Chapter There may be some blemishes in Gods Children some uneveness of obedience through the relicks of the flesh but their main constant course for which they labour and strive is to approve themselves to God and to be accepted with God and to live in obedience to the motions of his sanctifying spirit but where there is a carelessness in the heavenly life the influence of the fleshly life is most discovered in all our actions 3. By our tendency and scope When the heart is turned to or alienated from God the flesh reigneth if the world turn our hearts from him and the flesh pleased before him and we mind our own Things we are lovers of pleasure more than lovers of God SERMON XVIII ROM VIII 13 If ye through the spirit do mortifie the deeds of the body ye shall live WE come now to the second Clause wherein we have Two Things 1. The condition to be performed 2. The blessedness promised In the Condition we have 1. The parties interessed 2. The duty required 1. The Parties interessed are justified believers who are not in the flesh nor after the flesh Yet Two Persons are mentioned the Principal Author and the Subordinate Agent We are the Principal Parties in the Obligation but in the Operation the Spirit is the Principal the Particle through
thereunto Rom. 7.23 But I see another law in my members warring against the law of my mind We think and speak too gentle of sin when we think it a tame thing that worketh not till it be irritated by the suggestions of Satan No 't is like a living fountain that poureth out its waters tho no body come to drink of them 't is irritated by the law of God many times and the motions of the spirit these corrupt humors within us are in a continual fermentation Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Temptations only make them more violent 2. Hindring us from that which is good either it draweth away the heart from duty or distracteth the heart in duty it draweth away the heart from duty Rom. 7.21 I find then a law that when I would do good evil is present with me It abateth the edg of our affections discourageth us by many unbelieving carnal thoughts and so the heart is drawn away from God that sin may the more domineer or distracting our minds in duty Ezek. 33.31 Their hearts go after their coveteousness filling our minds with thoughts of the world vain pleasures revenge turneth our duties into sins 3. The sad consequence of letting sin alone When sin is not mortified it groweth outragious and never ceaseth acting till it hath exposed us to shame before God Men and Angels or hardneth us in a carnal careless course Lusts let alone end in gross sins and gross sins in a casting off all Religion Love of pleasures let alone will end in drunkenness and uncleanness Envy in murther and violence Judas allowed his Covetousness that brought him to betray his Master Gehazi first blasted with Covetousness then with asking a Bribe to Gods dishonour then with Leprosie so became a shame and burden to himself Annanias and Sapphira taken off by a sudden Judgment The Devil loveth by lust to draw us into sin and by sin to shame and by shame to horror and despair sin is no tame thing But do the people of God run into such notable excesses and disorders Yes when they let sin alone and discontinue the exercise of mortification witness David that run into lust and blood and Peter into curses and execrations Solomon into sensuality and idolatry old sins long laid asleep may awaken again and hurry us strangely into mischief and inconvenience 3. In regard of grace received 1. The grace of justification Relyance upon the Righteousness of Christ for Justification doth not shut out the work of Mortification but conduceth much towards it it doth not exclude it for the justified must be mortified it pleadeth for it Grace teacheth us to deny ungodliness Tit. 2.11 That sin may be mortified and put to death for Christs sake Christ was crucified and put to death for our sakes God doth not require it in point of Soveraignty but pleadeth with us upon terms of Grace Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our lusts Grace thought nothing too good for us not the Blood of Christ nor the Favour of God not the Joys of Heaven and shall we count anything too dear to part with for Graces sake Mortification is an unpleasing task but Grace commands and calls for it and that with such powerful Oratory as cannot be withstood 2. In regard of the Grace of Sanctification To exercise it preserve it and increase it 1. That we may exercise it to that end for which it was given to us It was given to us to avoid sin 1 John 3.9 Whosoever is born of God dtoh not commit sin for his seed remaineth in him and he cannot sin because he is born of God and 1 John 5.18 We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and the wicked one toucheth him not There is a seed and principle within us to curb and restrain sin too and keep us from falling into the power of the Devil or being brought back into our old bondage this other principle was set up in us on purpose as to excite unto what is good so also to abate the power of sin as the way to destroy weeds is to plant the ground with good seed and 't is given us as a bridle actually to restrain the exorbitances and hold it in when it flyeth out now this grace of God will be in vain unless it be used to such a purpose and one of Gods most precious gifts would lie idle therefore we should act it or walk in the spirit that we may not fulfil the lusts of the flesh 2. Preserve it in power and vigour For the life of grace dependeth very much upon the dying of sin as health and strength in the body cometh on as the disease abateth 1 Pet. 2.24 That we being dead unto sin might be alive unto righteousness But as the life of sin increaseth Grace languisheth and withereth and is ready to die Rev. 3.2 The flesh and the spirit are contrary and always are incroaching upon one another and there is this advantage on the flesh's side that it is a native not a foreigner home-bred plants which the soil-yieldeth naturally without any tillage as Nettles will sooner preserve themselves and get ground upon better plants because the earth bringeth them forth of its own accord or as water heated the cold is natural to it and will prevail against the heat unless it be driven out by a constant fire whether the prevalency of sin doth weaken Grace effective or meritorie by its malignant influence or as deserving such a punishment from God I will not now dispute but weaken it it doth that is clear by experience for tho Grace be planted in us by God 't is not settled in such an indivisible point as that it cannot be more or less there is a remission of degrees Matth. 24.12 The love of many shall wax cold Faith may grow sick and weak there are soul-distempers as well as bodily and then a man is altogether unfit for action and performeth duties in a very heartless and uncomfortable fashion therefore still we must be mortifying sin 3. That we may increase it Grace is not only Donum a Gift to be preserved but Talentum a Talent to be improved and increased upon our hands that we may be the more fit to glorifie God that appeareth by the many excitations in Scripture to growth 2 Pet. 3.18 But grow in grace and in the knowledg of our Lord and Saviour Jesus Christ. 'T is not enough to maintain that measure of Grace which we have already received but we must get more always look after the growth of it in our selves and indeed the one cannot be done without the other there is no possibility to keep what we have unless it be improved he that roweth against the
the same in all hearts Have not we as much need to keep humble and watchful and make use of Christs mercy and power as he had Is sin grown more tame and quiet Or are we more fool-hardy and secure Surely we need to mortifie corruption as much as others and whatever degree of grace we have attained unto this must be our daylie task and exercise if sin be stirring we must be stirring against it and when the enemy is active and warring against the Soul it is a folly for us to hold our hands especially since corruption is ever ready to renew the assault there to return after it hath been foiled and by several ways and kinds vendeth its self when one branch of it is cut off and one way of it stopped up it breaketh out in another one sin hath several ways of manifesting its self Worldliness take it off from greedy getting it sheweth its self in sparing or withholding more than is meet the folly of that sin is seen in its delight and carnal complacency Soul take thine ease thou hast goods laid up for many years He had enough now takes his fill of pleasure so pride if kept from vain conceit of our selves bewrays its self by detracting from others so envy or vain ostentation as some venomous humour in the body heal up one soar and it breaketh out in another place there is all malice all guile c. All sorts of it 3. The pestilent and mischievous influence of sin if it be let alone Sins prove mortal if they be not mortifyed Either sin must die or the sinner There is an evil in sin and the evil after sin the evil in sin is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the violation of Gods righteous law the evil after sin is the just punishment of it eternal death and damnation Now those that are not sensible of the evil in sin shall feel the evil that cometh after sin all Gods dispensations towards his people are to save the person and destroy the sin 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the world God took vengeance on the sin to spare the sinner but the unmortified spareth the sin and his life goeth for it the sin liveth and he dyeth as the Apostle Paul speaketh of himself when the power of the word came first upon him Rom. 7.9 Sin revived and I dyed Sin exasperated and he felt nothing but sin and Condemnation Oh! Consider with your selves 't is better sin should be condemned than that you should be condemned sin should die than that you should die his life shall go for its life in the Prophets Parable 1 Kings 20.39 Ay But what is this to the justifyed person there is no condemnation to them that are in Christ I Answer You must take in all because they are supposed to live not after the flesh but after the spirit but if it can be suppos'd that ye can live after the flesh then ye die as in the Text that is ye justified persons Poena potest dupliciter timeri ut est in constitutione Dei vel ut malum nostrum as Bernard Eternal death may be considered as an evil which God hath appointed to be the fruit of sin or as an evil that will certainly befal us a justified person one that is not so putatively only but really so not in his own conceit only but in deed and in truth may fear it in the first sense there is such a Connection between continuance in sin and eternal destruction that he ought to reflect upon it so as to represent to his Soul the danger of yeilding tamely to his sins and to fear it so as to eschew it For this is nothing but to make an Holy use of threatnings and to see the merit of our doings but as to the event so not to allow perplexing doubts but to quicken us to break off our sins and to look up to God in Christ for pardon Now to direct you 1. Strike at the root of all sin they that are Christs have crucifyed the flesh with the affections and lusts thereof Gal. 5.24 The Prophet to cure the brackishness of the waters did cast salt into the Spring 2 Kings 2.21 We must begin with the heart and then go on unto the life if the root of bitterness be not deadned it will easily sprout forth and trouble us as inbred corruption is weakned so actual sins flowing thence are weakned also The root of corruption is carnal self-love for it is at the bottom of other sins because men love themselves and their flesh as themselves more than God Now this is weakned by the prevalency of the opposite principle the love of God and the more we strengthen the love of God the more is original sin weakned and we get again into a good constitution and state of soul. Carnal men are self-lovers and self-pleasers but spiritual men love God and please God and seek to honour God love is the great principle that draweth us off from self to God such as mans love nature and inclination is such will the drift of his life be now men will not be frightned from self-love it must be another more powerful love which draweth them from it as one nail driveth out another Now what can be more powerful than the love of God which is as strong as death and will never be quenched nor bribed Cant. 8.7 This overcometh our self-love and then time strength care and all is devoted to God yea life its self Rev. 12.11 They loved not their lives to the death Self-love is deeply rooted in us especially love of life so that it must be something very strong and powerful which must overcome it for what is nearer and dearer to us than our selves now the great means to overcome it is Christs love when the soul is possessed with this that nothing deserveth its love so much as Christ the natural inclination is altered This is done by sound belief and deep Consideration as the means 1 John 4.19 We love him because he loved us first 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again By the Spirit as the Author of Grace Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us Then the soul knoweth no happiness but to enjoy his love and favour and so it prevaileth over their natural inclination they live not to themselves but to God not according to the wills of the flesh but the Will of God 2. Consider the several ways how this root sprouteth forth Two are mentioned by the Apostle in the fore-cited place Gal. 5.24 With the affections and lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their
comparing their estate with damned reprobates but he hath done better for them having after a short time of tryal and service here appointed endless joys and pleasures for them at his right hand for evermore Now he taketh them into his family then into his bosom 2. USE Is to press us to put our selves under the conduct and government of the Holy Spirit 't is implied in our Baptism Matth. 28.19 Go therefore teach and baptise all nations in the name of the Father Son and Holyghost By our express consent we take God for our Lord and portion and Christ for our Redeemer and Saviour and the Spirit for our guide sanctifier and comforter There is all the reason to press us to it First From his excellency he cannot deceive us because he is the spirit of truth He cannot ingage us in evil because he is the spirit of Holiness from his readiness to do good Psa. 25.9 Good and upright is the Lord therefore he will teach sinners in the way the poor sinner that is weary of his wandring that is truly humble for his failings and wandrings and comes to him for pardon and grace Secondly From our necessity Our heedless headlong spirit will soon transport us to some inconveniency Pro. 3.5 6. Trust in the Lord with all thine heart and lean not on thine own understanding in all thy ways acknowledg him and he shall direct thy path 't is the greatest judgment to be given up to our own hearts counsels Thirdly From the effects the peace and comfort which followeth his guidance Jer. 6.16 Stand ye on the ways and see and ask for the good old paths where is the good way and walk there in and you shall find rest to your souls and Psa. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness But what must we do Answer 1. Continually desire his assistance and powerful conduct Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your Heavenly Father give the Holy Spirit to them that ask him 'T is pleasing to God 1 Kings 3.9.10 Give therefore thy servant an understanding heart to judg thy people that I may discern between good and bad and the speech pleased the Lord. 2. Let us co-operate with his motions mortifying the wisdom and the desires of the flesh avoiding all those things he disswadeth us from you grieve him when you disturb his comforting work or disobey his sanctifying motions Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption Do not break through when he would restrain you or refuse or draw back when he would impel and invite you to good The spirit of God will not forsake you unless you forsake him first he is grieved when the wisdom of the flesh is obeyed before his counsel and his holy inclinations smothered and we yeild easily to the requests of sin but are deaf to his motions 3. let us humble our selves when we sin through frailty and leave the directions of the Holy Ghost let us ever be more wary afterwards Psa. 51.6 In the inward parts shalt thou make me to know wisdom We catch many a fall when we leave our guide as the child when without his Nurse he will take to his own feet 3. USE is tryal For 't is propounded as a mark of the children of God Now by whose counsel are you guided Some follow their own spirit not the spirit of God are guided by the wisdom of the flesh and their own carnal affections led away from God by the lusts of their own heart and the temptations of the Devil taken captive by him at his will and pleasure 2 Tim. 2.26 Our conversations will declare that which is prevalent Principiata respondent suis principiis the constant effects declare the prevailing principle 1. The effects of the spirits leading are an Heavenly life 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given us of God and Eph. 1.17 18. That the God of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints The spirit leadeth us to those things that are above The flesh leadeth us to those things here below to flesh-pleasing vanities vain perishing delights only grateful to sense 2. The spirit leadeth to an Holy life and obedience to God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness 3. To spiritual things Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit and 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 to excel in these things though with the loss of carnal pleasurâ—s 4. To all duties to our neighbour Eph. 5.9 For the fruit of the spirit is in all goodness and righteousness and truth Gal. 5.22 23. But the fruit of the spirit is love joy peace longsuffering gentleness goodness faith meekness temperance against such there is no law SERMON XXII ROM VIII 15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father THE Words contain a Reason why those who are led by the Spirit are the children of God The Reason is because they have received the Covenant of Grace and the Spirit which accompanieth the New Covenant is not the Spirit of Bondage but Adoption 'T is propounded 1. Negatively 2. Affirmatively 1. Negatively They were freed from the servile fear of condemnation which the legal Covenant wrought in them 2. Affirmatively They were endowed with the Spirit of Adoption or a perswasion of their Father's Love or of God's admitting them into his Family and the right of inheritance and so were drawn to obedience by noble motives suitable to the Covenant they were under For the First Clause in the Text Ye have not received the spirit of bondage again to fear In which words observe 1. The State of men under the Law-Covenant 'T is a State of Bondage 2. The operation of the Spirit during that Dispensation it made men sensible of their Bondage Ye have not received the spirit of bondage There is the Spirit mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again implying That during that Dispensation they had it 3. The impression left upon the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear There is a Twofold Fear filial and servile child-like and slavish The one is
the Apostle is of immutable equity Rom. 6.11 His servants you are to whom ye yield your selves to obey Now man giving up reason to appetite becometh a very slave as a Country is inthralled when the base prevail above the honourable and Beggars get on horseback but the Princes are on foot such a deordination there is when reason is put out of Dominon and lusts prevail our Bondage is described by the Apostle Tit. 3.3 Serving divers lusts and pleasures Our lusts urge us to an eager pursuit of inferior things reason or the leading-part of the Soul reclaimeth but it hath no force besides our dependance upon God which cannot be shaken off if since our Apostacy from him we have a perfect understanding to guide us the danger would not be so great but in this corrupt estate the mind is blinded by our Passions and Appetites and therefore to be left to the dispose of our bruitish affections is the greatest judgment that can be Psal. 81.12 So I gave them up to their own hearts lusts and they walked in their own counsels This is the greatest thraldom that can befal such a creature as man is it leaveth us no power to dispose of our selves men often see what they should do but cannot do it being drawn away by their own lusts and tho we have some kind of remorse from the remainders of reason especially being assisted by the Holy Spirit as to some common help yet we foully miscarry still till it hath brought us to misery as it did Sampson the strongest Solomon the wisest of men Then therefore is a man at liberty when reason and conscience are again put into dominion and a man is fitted to please God and seek after his true happiness with the contempt of all worldly things 4. It must be such a liberty as bringeth us nearest to the state of innocency which is mans first estate and the state of glory which is his last and most perfect state Now this doth consist in a freedom from the Power of sin the liberty of Innocency was posse non peccare Adam might not have sinned the liberty of Glory will be non posse peccare they cannot sin as not with a moral cannot 't is absurd that may be obtained here 1 John 3.9 He cannot sin because he is born of God but with a natural cannot 't is impossible the Soul doth indeclinably adhere to God as the chiefest good therefore now the nearer we come to this the will of man is best disposed and the more to be accounted as free Divines usually consider man in a fourfold estate In statu instituto in a state of integrity and so man might not have sinned In statu destituto in a state of corruption so he can do nothing else but sin That every imagination of the thoughts of his heart was only evil continually Gen. 6.5 In statu restituto and so he hath an inclination partly to good by the spirit of grace dwelling in him partly to evil by reason of the relickes of sin and is only so far freed from the bondage of corruption as that it shall not reign in him Rom. 6.14 In statu preestituto in the state to which he is appointed in the state of glory in which he can will nothing but what is good a blessed necessity it is and our highest liberty for liberty is not opposite to necessity but obligation or impulsion we are never more free than when we are passed all possibility of sinning 2. As it relateth to our felicity and so it implyeth two things 1. Our immunities and priviledges 2. Our rights and prerogatives 1. The immunities and priviledges of Gods Children we are delivered from much misery by Christ. First From the slavery of sin Rom. 6.18 Being made free from sin ye became the servants of righteousness Tho sin still dwelleth in us yet the guilt is remitted the damning power gone Rom. 8.1 There is no condemnation to them that are in Christ. The reigning power broken Rom. 6.14 For sin shall not have dominion over you and so 't is more and more mortified in us by the grace of Regeneration till at length it be abolished by death and so the being is gone and our inthralled spirits are in some measure set free to know serve and love God and delight in him as our Lord and life and end and all Secondly From death as the curse of the law And so from those everlasting torments which the wicked must endure The second death hath no power over such and tho we are obnoxious to the first death yet the venom and sting of it is gone 1 Cor. 15.56 57. O death where is thy sting O grave where is thy victory And of an enemy 't is made a friend 1 Cor. 3.22 Death is yours 'T is made the gate and entrance into eternal rest Thirdly From the Bondage that did arise in us from the fear of eternal death Where sin is entertained it bringeth another inmate along with it and that is the fear and terror of death and damnation which ariseth from the consciousness of sin now to be free from the accusations of a guilty conscience and those self-tormentings which in the wicked are the foretasts of Hell is surely a great mercy and this is the priviledge of Gods People Heb. 2.14 15. To deliver them who through fear of death are all their life-time subject to bondage And sinners are such Bond-men that they dare not call themselves to an account for the expence of their time and course of their imployments which all wise men should do and think seriously of God and the day of judgment and the World to come therefore it is a great mercy to have a quiet well settled conscience Fourthly From the tyranny and power of Satan as a deceiver and enemy and executioner of the wrath of God who thereby taketh wicked men captive at his will and pleasure He cannot totally prevail against the elect Matth. 16.18 Vpon this rock I build my church and the gates of Hell shall not prevail against it tho he vex and tempt them continually He hath a kind of right to apostate Souls Eph. 6.12 Rulers of the darkness of this world but his power is much broken as to the elect they are dayly exercised by him but they overcome and stand stedfast in the faith Fiftly They are freed from the law and covenant of works which requireth that which to us is become impossible and also from the burdensome task of useless ceremonies imposed on the Church in the times of imfancy and darkness And the Apostle biddeth us stand fast in the liberty wherewith Christ hath made us free Gal. 5.1 The ceremonial law was a Bondage by reason of the great trouble expence and pain to the flesh which did attend the observation of it especially in its use a bond confessing the debt and Christ hath purchased this freedom and liberty to the Church and we should stand to the
as Heaven is prepared for the Saints so the Saints are prepared for Heaven Rom. 9.23 Vessels of mercy which he hath aforehand prepared unto glory Col. 1.12 Who hath made us meet to be partakers of the inheritance of the saints in light Now we are prepared by the Spirits sanctifying Body and Soul and fitting us for the heavenly estate 't is said 2 Cor. 3.18 We are changed into his image from glory to glory as grace increaseth glory hastneth on every degree is a step nearer we grow more meet to dwell with God as we grow more like God now this Argument holdeth good on Gods part and ours when God hath formed us and fitted us for any estate he will bring us to it as the Apostle telleth us 2 Cor. 5.6 Now he that hath wrought us to this self-same thing is God who hath given us the earnest of the spirit This piece of workmanship was never designed to be left always here in the world but suited to a better place to which it shall be translated 'T is the Wisdom of God to bestow all things in apt places every creature hath its Element and a peculiar nature which carryeth it thither as Fishes desire to live in the Water and Fowls in the Air 't is answerable to the nature which God hath put into them the new creature hath a suitableness to the glorious estate to come hereafter therefore the New Jerusalem is the only convenient place to the new creature and they that have a Divine Nature must live in the immediate Presence of God On their part Gods Word telleth them of a better life than this and their hearts incline them to it they being formed and fitted for it for the more a thing is formed for the end the more vehemently it tendeth towards it God will not carry us to Heaven against our will rherefore there is not only a preparation but an earnest expectation which is the fruit of it they long to enjoy their God to see their Redeemer to enter upon that blessed estate for which God hath prepared them whereof in part he hath assured them No man is unwilling to be happy and to attain his end Certainly a Christian out of Heaven is out of his proper place we are like fish in a paddle-trunk or small vassel of water which will only keep us alive we would fain be in the Ocean 4. By the first fruits of the spirit our title and right is assured For 't is compared to a Seal to warrant our present interest Eph. 4.3 Ye are sealed with the holy spirit of promise To an Earnest to secure our future enjoyment 2 Cor. 4.22 Who hath also sealed us and given us the earnest of the spirit in our hearts This blessed state belongeth only to those who have the first fruits of the spirit Their title is clear for God will own his Seal and Impress will never take back his Earnest but it remaineth with us till there be no place left for doubts and fears Now who being secured of a better estate and for the present burdened with sorrow and temptations would not groan and long after it 1. VSE is Information It informeth us of the certainty of blessedness to come If there were any perfect estate in this life nothing would sooner bring us to it than a participation of the spirit but this doth not for they that are partakers of the spirit groan wait and are not satisfied with their present estate but long for a better breathe after something greater and beyond what they here enjoy Therefore certainly God hath reserved for them a better estate in another world We prove another life by the disposition and instinct of nature towards happiness in the general yea eternal happiness All would be happy they grope and feel about after eternal good Acts 17.26 this being the universal desire of all mankind 't is an argument that there is such a thing as eternal good for natural desires are not frustrate for Nature doth nothing in vain but the Desires of the Sanctified do much more prove it For these act more regularly direct their desires and groans to a certain scope and end and those are excited by the Holy Spirit of God he imprinteth the firm persuasion of this happiness in them and stirreth up these groans after it and that usually in our gravest and severest moods when we are solemnly conversing with God in his holy Worship then he doth raise up these affections towards heavenly things by the Word Prayer and Sacraments and leaveth this heavenly relish upon our hearts as the present reward of our duties And the more serious and holy any are the more do they feel of this Now this is a greater argument for Holiness was never designed for our torment and these desires being of Gods own planting they will not be disappointed 2. That none but those who have the first fruits of the spirit will groan and hope for eternal life Others have no warrant for they have not Gods Earnest and God never giveth the whole Bargain but he first giveth Earnest for without holiness no man shall see God Others have no inclination for most mens thoughts are not busied about this but rather go after worldly things they are for serving their lusts and pleasing their fleshly appetites and fancies whereas the Apostle biddeth us be sober and truss up the loins of our minds 1 Pet. 1.13 If we would hope to the end for the grace that is to be brought unto us at the revelation of Jesus Christ. 'T is true death is the ordinary refuge for embittered spirits and the bach-door we seek to get out at in our discontent In passion men will desire to die when beaten out of the World Heaven is their Retreat but no serious groans and desires of Heaven 3. That we must so groan under the present misery that we may wait for deliverance with patience Hope is not only made up of looking and longing but waiting also Heb. 6.12 Be ye followers of them who through faith and patience inherit the promise 4. That one great means to support our faith and patience is the hope of the redemption of our bodies 1. Because the man cannot be happy till the body be raised again for the Soul alone doth not consummate the man neither was it made to live eternally apart from the body but is in a state of widowhood till it be united to it again and live with its old mate and companion The man is not happy till then 2. 'T is the body is most pained in obedience and endured all the troubles and labours of Christianity there it hath part in the reward as well as the work Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 3. 'T is the body which seemed to be lost Some of the bodies of the faithful were devoured by wild beasts others consumed in the fire some swallowed up in the sea all resolved
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
the Saints partly by shedding abroad the love of God in their hearts Rom. 5.3 4 5. Gods smiles are infinitely able to counterballance the worlds frowns and partly by a clearer sight of their blessedness to come remember your eternal blessings and how far your afflictions prepare you for them 2 Cor. 4.16 17. For this cause we faint not but though our outward man perâ—sh yet the inward man is renewed day by day For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory The greatest trouble cannot make void this hope yea it doth prepare you for it your Spiritual estate is bettered by them 2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions 1. Troubles are sent for this end not to drive us from God but to draw us to him Psal. 50.15 And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Trouble in its self is a part of the curse introduced by sin when God seemeth angry we have a liberty to apply our selves to him In trouble we are apt to think God an enemy and that he putteth the Old Covenant in suit against us but then God expects most to hear from us 2. Prayer is a special means to ease the heart of our burdensome cares and fears Phil. 4 6 Be careful for nothing but in every thing by prayer and supplication let your requests be made known unto God When the wind is got into the Caverns of the earth it causeth Earthquakes and terrible Convulsions till it get a vent we give vent to our troublesome and unquiet thoughts by prayer when we lay our burden at Gods feet 3. 'T is a special means of acknowledging God as the fountain of our strength and the Author of our blessings First As the fountain of our strength and support we have it not in our selves and therefore we seek it from God he is able to keep us from falling Therefore we pray to him 1 Pet. 5.10 But the God of all grace who hath called us to his eternal glory by Jesus Christ after that ye have suffered a while make you perfect stablish strengthen settle you Secondly As the Authour of our deliverance 2 Tim. 4.18 He shall deliver me from every evil work 1. USE Is to exhort us to prayer First He delights to give out blessings this way Jer. 29.11 12 For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall you call upon me and ye shall go and pray unto me and I will hearken unto you And Ezek. 36.37 Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do them good And our Lord Christ as Mediator was to ask of the Father Psal. 2.8 Ask of me and I will give thee the heathen for an inheritance and the uttermost parts of the earth for a possession Secondly All mercies come the sweeter to us as they increase our love to God and trust in him Psal. 116.1 2. I love the Lord because he hath heard my voice and my supplication because he hath inclined his ear unto me therefore will I call upon him as long as I live 2. USE Is Information If we would have the spirits help let us pray there we have most sensible feeling of his assistance our strength lyeth most in asking and when we are at a loss what to do your hearts are more eased in prayer than in any other work every condition is sanctified when it bringeth you nearer to God if crosses bring us to the throne of Grace they have done their work your trouble is eased 3. Doct. That the prayers of the godly come from Gods Spirit That the Spirit hath a great stroke in the prayers of the saints is evident by many other Scriptures besides the text as Jude 20. praying in the Holy Ghost that is by his motion and inspiration Look as we breathe out that air which we first suck in so the prayer is first breathed into us before breathed out by us first inspired before uttered so Zech. 12.10 I will pour upon them a Spirit of grace and supplications A Spirit of grace will become a Spirit of supplications Where he dwelleth in the heart he discovereth himself mostly in prayer so Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Spirits gracious operations are manifested especially in fitting us for and assisting us in the duty of prayer affectionate and believing prayers are ascribed unto him God hath put forth the Spirit of his Son crying c. Here I shall enquire 1. In what manner the spirit concurreth to the prayers of the faithful 2. What necessity there is of this help and assistance 3. Caution against some abuses and mistakes of this doctrine For the first 1. These three things concur in Prayer as different causes of the same effect The spirit of a man the new nature and the Spirit of God First there is the Spirit of a man For the Holy Ghost makes use of our understandings for the actuating of our will and affections the Spirit bloweth up the fire tho it be our hearts that burn within us Secondly the new nature in a Christian is more immediately and vigorously operative in Prayer than in most other duties and the exrcise of Faith Love and Hope in Prayer doth flow from the Renewed Soul as the proper inward and vital principle of these actions so that we and not the Spirit of God are said to repent believe and pray Well then there is the heart of man and the heart Renewed and Sanctifyed for the Spirit as to his actual motions doth not blow upon a dead coal But then there is the Spirit of God who createth and preserveth these gracious habits in the Soul and doth excite the Soul to act and doth assist it in acting according to them as for instance the natural spirit of man out of selâ— love willeth and desireth its own good and its own felicity in general and is unwilling of destruction and apparent misery or whatever may â—ccsion it But then as we are renewed this will to good is sanctified that God is chosen as our portion and felicity or as the principal good to be desired by us Faith seeth that the favour and fruition of God in a blessed immortality is our true happiness and love desireth it above all things And on the contrary shunneth damnation and the wrath of God and sin as sin and all the apparent dangers of the Soul Hope waiteth and expecteth the fruition of God and the good things which leadeth to him accordingly we address our selves to God and put forth and act this Faith Love and Hope in Prayer this our renewed Spirit doth but
the Holy Ghost himself is the principal cause of all who doth create this faith love and hope and still preserve it and order and actuate it The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God SERMON XXXV ROM VIII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered WE now come more distinctly to shew what the Holy Ghost doth in Prayer 1. He directeth and ordereth our requests so as they may suit with our great end which is the injoyment of God For of our selves we should Pray only after a natural and humane affection which sets up its self instead of God and self considered as a Body rather than a Soul and so asketh Bodily things rather than Spiritual and the conveniencies of the Natural Life rather than the injoyment of the world to come Let a man alone and he will sooner ask baits and snares and temptations than graces and helps A Scorpion instead of Fish and a Stone rather than Bread we take counsel of our lusts and interests when we are left to our own private spirit and so would make God to serve with our sins and imploy him as a Minister of our carnal desires as 't is said of them in the Wilderness Psal. 78.18 They tempted God in their hearts by asking meat for their lusts Our natural will and carnal affections will make us Pray our selves into a snare In the Text 't is said We know not what to pray for as we ought And in the 27. v. He maketh intercession for the saints according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God not only with respect to his will but his Glory and our eternal good so that human and earnal affection shall neither prescribe the matter nor fix the end To Pray in an Holy manner is the product of the Spirit and the fruit of his operation in us Faith and Love and Hope are more at work in a serious Prayer than human and carnal affection which referreth all its desires and inclinations to the Bodily Life 2. He quickneth and enliveneth our desires in prayer There is an holy vehemency and fervour required in Prayer opposite to that careless formality and deadness which otherwise is found in us These are the groanings which cannot be uttered spoken of in the Text. Groaning noteth the strength and ardency of desire when there is a warmth and a life and a vigour in Prayer Oh how flat and dead are our hearts oftentimes when we want these quickening motions A flow of words may come from our natural temper but these lively motions and strong desires from the Spirit of God T is notable that the Prayer which is produced in us by the spirit is represented by the notion of a cry twice 't is said teaching us to cry Abba Father not with respect to the loudness of the voice but the earnestness of affection Crying for help is the most vehement way of asking used only by persons in great necessity and danger a prayer without life is as incense without fire which sendeth forth no perfume or sweet savour The firing of the Sacrifices was a token of Gods acceptance so when warmth of heart cometh from Heaven God testiâ—ieth of his gifts 3. He incourageth and emboldneth us to come to God as a Father This is one main thing twice mentioned in Scripture Rom. 8.15 We have received the spirit of adoption whereby we cry Abba Father and Gal. 4.6 Because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father A great part of the life and comfort of Prayer consisteth in coming to God as a reconciled Father Now this is seen in two things 1. Child-like confidence 2. Child-like reverence 1. Child-like confidence or a familiar owning of God in Prayer when we come to him as little Children to their Father for help in their dangers and necessities Christ hath taught us to say our Father and in every Prayer we must be able to say so in one fashion or an other not with our lips but with our hearts by option and choice if not by direct affirmation Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it We forget the duty of Children but God doth not forget the mercies of a Father Let it be the voice of our trust and hope rather than of our lips 2. With child-like reverence in an humble and awful way God that hath the title of a Father will have the honour and respect of a Father Matt. 1.6 If this should breed lear and reverence in us at other times it should much more when we immediately converse with him 1 Pet. 1.17 If ye call on the father who without respect of persons judgeth every man God will be sanctified in all that draw nigh unto him Heb. 10. so Phil. 3.11 Serve the Lord with fear and rejoyce with trâ—ubling Our familiarity with God must not mar our reverence nor confidence and delight in him our humility and serious dealing with God in Prayer is wrought in us by the spirit in whose light we see both God and our selves his Majesty and our vileness his purity and our sinfulness his greatness and our nothingness 2 The necessity of this help and assistance 1. The order and oeconomy of the divine persons sheweth it In the mystery of redemption God is represented as our reconciled God and Father to whom we come Christ as the Mediator through whom we have liberty and access to God as our own God And the Spirit as our guide Sanctifier and Comforter by whom we come to him God is represented as the great Prince and Universal King into whose presence-chamber poor petitioners are admitted Christ openeth the door by the merit of his Sacrifice and keepeth it open by his constant intercession that wrath may be no hindrance on Gods part nor guilt on ours for otherwise God is a consuming fire Heb. 12.29 and sin divides and separates between God and us Isa. 59.2 Then the spirit doth create preserve and quicken and actuate these graces in the exercise of which this access is managed and carryed on Otherwise such is our impotency and aversness that we should not make use of this offered benefit Eph. 2.18 For through him we both have an access by one spirit unto the father The injoyment of the Fatherly love of God is the highest happiness in which the Soul doth rest content Christ is the way by which we come to the Father and the Spirit our guide which causeth us to enter in this way and goeth along with us in it We cannot look right to the blessed Father but we must look to him through the Blessed Son and we cannot look
will without which it would lie sluggish and idle or like a Chariot without wheels and horses or a Bird when her wings are clipped therefore the Holy Ghost stirreth up these affections and our heart within us makes us willing and this bringeth the Soul to God for no other can give us satisfaction but he alone And the difficulties of Salvation are so many that we cannot overcome them but in his power and strength Now sense of wants and an earnest desire of a supply will ordinarily put words into a mans mouth and affections beget expressions Yet because many accidental reasons may hinder it the weight of Prayer is not to be layed so much upon the expression as the affection if there be a strong and an earnest desire after grace it will make us express our selves to God in the best manner that we can As long as you Pray for necessary graces and other things in subordination thereunto and can heartily groan and sigh to God for what you want with respect to your great end the Prayer is well performed there may be a great petulancy and extravagance of words where there is not a good and an honest heart vain bablings without faith or feeling or spiritual affection 4. 'T is not to be understood as if all that pray graciously had the spirit in a like measure or the same persons always in the same measure No the wind bloweth where it liâ—â—eth John 3.7 And he giveth us to will and to do We cannot find the assistance at our own pleasure some have it in a more plentiful others in a scanty measure tho all have iâ— Jesus Christ himself tho he had not the spirit by measure yet he exercised and acted the spirit of Prayer more at one time Luke 22.44 And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly His love to God was always the same but the expression of it different So Gods Children seek Heavenly things with a weaker degree of desire and sometimes with a stronger at sometimes we have the directing work of the Spirit and are not sensible of those earnest and unexpressible groans That is to say we put up our requests for things lawful and useful and most necessary for us at the time but not with that ardour and fervency that we do desire we cannot say that the Holy Ghost doth not assist these Prayers as sometimes the assistance is given us more largely as to the groaning part and men are all in a flame strong and passionate affections do most bewray themselves Sometimes as a spirit of confidence and Holy liberty with our Father and faith is clearly predominant in Prayer at other times repentance and Child-like reverence and fear are altogether in action in the Prayer and there is a great seriousness tho not such life and vigour or strength of faith as grief for sin bemoaning our failings 5. Gifts are more necessary when we joyn with others and are their mouth to God But the Spirit of Prayer is of most use when we are alone and we have nothing to do but to set our selves before the searcher of hearts and draw forth our desires after him when without taking in the necessities of others we present our personal requests to God and lament the defects of our own Hearts and the plague of our own Souls When we pray alone 't is good to observe the workings of our own hearts surely whatever Prayer we make to God we should find it in our hearts 2 Sam. 7.27 Therefore hath thy servâ—nt found in his heart to pray this prayer unto thee Having a deep sense of our wants a real desire of the blessing we ask exercising grace rather than memory and invention pouring out our very Souls to God with sighs and groans rather than words we are liberty there to use or not use the voice to continue speech and break it off and lift up the heart by strong desires to God VSE It informeth us 1. What kind of help we have from the spirit of God in prayer his work is to guide and quicken you First to guide you in Prayer that you may Pray to God in an Holy manner we know not what to pray for as we ought on a fourfold reason 1. As blinded with self-lâ—ve 2. As discomposed by trouble 3. As struck dumb by guilt 4. As straitned by barreness and leanness of soul. 1. As blinded by self-love Oh what strange prayers will men put up to God if they take counsel of their lusts and interests as the Disciples that called for fire from Heaven Christ told them ye know not of what manner of spirit ye are of Luke 9.55 Self love so blindeth us that if we be lead by it we shall rather beg our ruin than our salvation for we know not what is either profitable or prejudical to us so that it would be an argument of Gods anger to grant our requests The Ambitious if he should pray from the passion that possesseth him would only ask honour and worldly greatness The Covetous only that God would double his worldly portion and inlarge his estate according to his vast desires the Sensual the ability and opportunity of glutting his bruitish inclinations the Vindictive that he may interess God in his quarrels All sinners would serve him only to serve their carnal turns whatever words we use to God in Prayer if we serve him to these ends and hope that by praying they shall be the better gratified our Prayer is turned into sin but he that is guided by the Spirit intreateth nothing of God but what is pleasing to him and suiteth with his Glory we come to our Father which is in Heaven when we Pray and our welfare in the World must be subordinated to our Eternal and Heavenly estate And we come in the name of Christ now to ask honours in his name who was born in a Stable and Dyed on a Cross pleasures in his name who was a man of sorrows is utterly incongruous no! Gods Glory Kingdom Will must be preferred before our inclinations other things asked with reservation and submission 2. Our minds are discomposed by trouble that we scarce know what to do or say 2 Chron 20.12 Lord we know not what to do but our eyes are unto thee Our Lord Christ John 12.27 My soul is troubled what shall I say in great grief Christ himself was at a loss The great Teacher of the Church who hath so much to say for our comfort and counsel in such cases yet was amazed and at a nonplus and David Psal. 77.4 I am sore troubled I cannot speak Our words stoppeth the mouth Now when our thoughts are thus confounded we scarce know what to pray for the Spirit teacheth us what to say Look as in the case of the fear of men Luke 12.12 For the Holy Ghost shall teach you in the same hour what you shall say So in our perplexities when we are scarce able to open
our mouths to God 3. When struck dumb by some newly contracted guilt as David kept silence and grew shy of God Psal. 32.3 The Spirit urgeth us to penitent confession and humble suing out our pardon v. 5. with that brokenness of heart which becometh a sinner 4. When straitned by barrenness and leanness of Soul would fain Pray but are dry and barren of matter 't is because we use not meditation and serious recollection Psal. 45.1 My heart is inditing a good matter my tongue is the pen of a ready writer One that is well acquainted with God and himself cannot want matter First The Holy Ghost puts us upon the serious consideration of these things and then when we come to speak to God a man will copiously enough be supplied out of the abundance of his heart Matth. 12.34 Out of the abundance of the heart the mouth speaketh If the mind be stocked and furnished with holy thoughts and meditation it will break out in the lips 2. His next office is to quicken you or raise your affections and holy desires which are the life of Prayer The prayer continueth no longer than the desires do Therefore groans are more Prayer than words weeping hath a voice Psal. 6.8 The Lord hath heard the voice of my weeping Tears have a tongue and a language which God well enough understandeth look as babes have no other voice but crying for the mothers breast that 's intelligible enough to the tender parent so when there are earnest and serious desires after grace God knoweth our meaning 2. It informeth us that the motions of the spirit are an help in prayer not the rule and reason of prayer many will say they will pray only when the spirit moveth them Now he helpeth in the performance not in the neglect of the duty we are to make conscience of it God giveth out influences of grace according to his will or good pleasure but we must Pray according to his will of precept the influence of grace is not the warrant of duty but the help we are to do all acts in obedience to Gods command whatever cometh of it Luke 5.5 God is soveraign disposed or indisposed you are bound our impotency is our sin now our sin cannot excuse us from our duty for then the creature were not culpable for his sinful defects and omissions the outward act of a duty is commanded as well as the inward tho we cannot come up to the nature of a perfect duty yet we should do as we can tota actio and totum actionis falleth under the command of God Hosea 14.2 Take with you words I and also take with you affections Tho I cannot do all I must do as much as I can bring such desires as I have Gods spirit is more likely to help you in duty than in the neglect of it You quench the Spirit that must assist you by neglecting the means when the door is bolted knocking is the only way to get it open present your selves before God and see what he will do for you By tacking about men get the wind not by lying still there is many times a supply cometh ere we are aware Cant. 6.11 12. Or ever I was aware my soul made me like the chariots of Amminadib We begin with much deadness and straitness by striving against it rather than yeilding to it we get inlargement afterwards God assists those that will be doing what he commandeth when we stir up our selves he is the more ready to help us 2. USE is Caution See that your prayers come from the Spirit there are some prayers is a reproach to the Holy Spirit to father them upon him 1. An idle and foolish loquacity when men take a liberty to prattle any thing in Gods hearing and pour out raw tumultuous and indigested â—â—oughts before him Eccles. 5.2 Be not hasty to utter any thing before God 'T is a great irreverence and contempt of his Majesty Surely the Spirit is not the Author of ignorant sensless and dull praying nothing disorderly cometh from him The Heathen are charged with vain babling and heartless repetitions Matth. 6.7 They think to be heard for their much speaking Shortness or length are both culpable according to the causes from whence they come shortness out of barrenness and straitness or length out of affectation or ingeminating the same thing without savour or wisdom or a meer filling up the time with words 2. A frothy eloquence and affected language as if the Prayer were the more grateful to God and he did accept men for their words rather than their graces and were to be worshipped with fine phrases and quaint speeches No 't is the humble exercise of faith hope and love which he regardeth and such art and curiosity is against Gods soverâ—ignty and doth not suit with the gravity and seriousness of worship If we would speak to God we must speak with our hearts to him rather than our words and the more plain and bare they are the better they suit with the nature of duty Moses was bid to put off his shoes in holy ground to teach us to lay aside our ornaments when we humble our selves before God 't is not words but spirit and life not a work of oratory but filial affection Too much care of verbal eloquence sheweth our hearts are more conversant with signs than things words than matter and it hath a smack of the man and smelleth of the man but savoureth not of the Spirit Psal. 119.26 I declared my ways and thou heardest me 3. Outward vehemency and loud speech The heat which ariseth from the agitation of bodily spirits and vehemency of speech differeth from an inward affection which is accompanied with reverence and child-like dependance upon God 't is not the loud noise of words which is best heard in heaven the fervent affectionate crys of the Saints are those of the heart not of the tongue Psal. 10.17 Lord thou hast heard the desire of the humble and Psal. 38.9 O Lord all my ways is before thee and my groanings is not â—id from thee The vehemency of the affection may sometimes cause the extention of the voice but without it we are but as tinkling cymbals 4. Natural Fervency when instant and earnest for some kind of blessings especially when we are oppressed with grievous evils and would fain get rid of them yet they cannot be looked upon as a motion of the spirit partly because 't is the temporal inconvenience they mind more than the removal of sin and cry more to get ease of their troubles than repentance for their sins which procured them and the supply of their necessities which they mind and not the favour of God and therefore the Holy Ghost calleth it howling Hos. 7.14 Like the moans of the Beasts for ease partly because they have no more to do with God when their turns are served and they are delivered from their troubles Jer 2.27 In the time of their trouble
children of God that in the throng of his creatures he forgetteth us Isa. 40.27 My way is hid from the Lord and my judgment is passed over by my God God looketh not after me taketh no notice of those things which concern me or regardeth nor my cause and complaint How doth God know all things and not know you All things are under a Providence but his people are under a special Providence Christ saith of the sparrows Luke 12.6 Not one of them is forgotten before God And are his children forgotten No Christ knoweth his sheep by name John 10.3 And to Moses Exod. 33.12 I know thee by name A Father cannot forget how many children he hath tho his family be never so large and numerous 2. He knoweth their condition and wants and weaknesses Matth. 6.32 Your heavenly Father knoweth that you have need of these things Matth. 6.32 and v. 8. Your Father knoweth what things ye have need of before you ask him Yet asking is necessary solemnly to act your faith and dependance but he will not neglect or forget us his Omnisciency giveth all that have interest in him that hope 3. Our prayers are heard tho never so secret Matth. 6.6 Thy father which seeth thee in secret shall reward thee openly Though confined within the closet of the heart Acts 9.11 And the Lord said unto him Arise and go into the street which is called Strait and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 4. Our prayers shall be rightly understood There are many good motions known to God which we either will not or cannot take notice of in our selves as many times large affection to God overlooketh that little good which is in us but God doth not overlook it 'T is well when we can say as Peter John 21.17 And he said unto him Lord thou knowest all things thou knowest that I love thee But he owneth sincerity where we can scarce own it and many a serious soul hath his condition safe before God when he cannot count it so himself This is implyed in this place 2. Caution Let us take heed of all hypocrisie in prayer or putting our selves into a garb of Devotion when the temper of our hearts suiteth not let not your lips pray without or against your hearts 1. Without your hearts That may be done two ways 1. When you pray words by rote and all that while the tongue is an utter stranger to the heart as some birds will counterfeit the voice of a man so many men do that of a Saint saying words prescribed by others or invented by themselves without life and affection this is to personate and act a part before God complaining of burdens we feel not and expressing desires we have not in these is verified that of our Saviour Matth. 15.8 This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me Or that of the Prophet Jer. 12.2 Thou art near in their mouth and far from their reins They do but complement God with empty formalities 2. When we pray cursorily or use a few general words that serve all turns and persons alike but are not suited and fitted to our case unless all your confessions and desires be particular they do not affect the heart for generals are but notions and pierce not very deep 1 Kings 8.28 What prayer and supplication shall be made for any man or by all the people which shall know every man the plague of his own heart That is the sin whereby his own conscience and heart is smitten and thereby moved to pray 't is easie to spend invectives against sin in the general this doth not come close enough to stir up deep compunction and holy desires we pray tho of course but do not bemoan our selves and draw forth our earnest requests for the things we stand in need of Names are prized when we hate the thing and names are hated when we love the thing 2. Against the heart When you are loath to leave the sin which you seem to pray against or ask that grace which you have no mind to have Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me He that asketh for that grace he would not have doth but lie to God Now to quicken you to this Caution take these Considetations 1. No wandring thought in prayer is hidden from God Job 42.2 No thought can be withholden from thee From his notice and knowledg Psal. 139.2 Thou knowest my thoughts afar off Your thoughts are as visible to God as your words are audible to men 2. God most abhorreth our prayers when we pray with an idol in our hearts Ezek. 14.2 These men have set up idols in their hearts should I be enquired of them saith the Lord They were resolved what to do yet would ask counsel of God as many now would keep their lusts yet pray against them as if the very complaining were a discharge of their duty without detesting without endeavouring 3. Above all things God looketh to the spirit what the poise and bent of the heart is Prov. 16.2 God weigheth the spirit The spirit puts us in the ballance of the Sanctuary therefore look to principles ends and aims 4. That in covenanting with God there may be a moral sincerity where there is not a supernatural sincerity Deut. 5.28 29. I have heard the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my commandments always They dissembled not for the time which may happen in two cases by some impendent or incumbent judgment as when people are frightned into a little religiousness or in a pang of devotion or solemn worship now this should make us cautelous bring to God the best desires and purposes that you have but rest not in them but get them strengthned yet more and more that our sincerity may be verified and evidenced I come now to the second thing God knoweth the mind of the spirit Doct. That 't is a comfort to Gods childrâ—â— that the Lord knoweth what kind of spirit is working in prayer Here I shall do Three Things 1. Shew the different spirit that worketh in prayer 2. In what sense God is said to know the mind of the spirit 3. Why this is such a comfort to Gods children 1. The different spirit that may work in prayer I shall take notice of a fourfold spirit 1. The natural spirit of a man seeking its own welfare which is not a sin for God put it into us and such an inclination there was in Christ himself Matth. 26.39 O my father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt And John 12.27 28. Father save me from this hour but for this cause came I
not so wholsom on the other side medicinal Potions are bitter but they tend to health Therefore tho the afflictions continue God may hear our prayers for we find this best for us in the issue And we know c. In the Words 1. A priviledg 2. The persons qualified In the priviledg observe 1. The certainty of it And we know 2. The nature of it And there 1. The extent of it All things prosperity adversity all the varieties of conditions we pass thorough 2. The manner of working work together with the spirit say some cooperanter non per se operantur This is a truth but not of this place the poysonous ingredients which are used in a medicine do good not of themselves but as ordered and tempered by the skill of the Physitian rather work together omnia simel adjumenta sunt as Beza paraphrastically rendreth it â—ingly they are against us if we look upon Providences by pieces as there is no beauty in the scattered pieces that are framed for a building till they are all set togetheâ— so men look upon Gods work by halves 3. The end and issue for goâ—d Sometimes for good temporal for our greater preservation but rather for good spiritual the increase of grace chiefly for eternal good to fit us and prepare us for the blessedness of the everlasting estate this is the priviledg 2. A description of the persons who enjoy it 1. By their act towâ—rds God To them that love God believing his Mercy and Goodness in Christ they love him above all things and are willing to hazzard and venture all things for him 2. Gods act or work upon them They are effectually called to them who are the called according to purposâ— There is a distinctive term by which Gods purpose is intended they are called noâ— obiter by the by as they live within the hearing and sound of the Gospel but according to Gods eternal purpose and the good pleasure of his grace I begin with the Priviledg Doct. That all things that befall Gods children in this life are directed by his Providence to their eternal happiness 1. I shall explain this point with respect to the circumstances of the Text. 2. Give a more general state of the case The first will be done 1. By opening the nature of the priviledg 2. The certainty of it 1. The nature of it and there we begin with the extent all things it mâ—st be limited by the Context which speaketh of the afflictions of the Saints 1. All manner of sufferings and tryals for righteousness sake Such as Reproaches Stripes spoiling of Goods Imprisonment Banishment Death all such kind of things Reproaches are as dung cast upon the grass which seemeth to stain it for a while but afterwards it springeth up with a fresher verdure Stripes are painful to the flesh but occasion greater joy to the soul as Paul and Silas after they were scourged sung at midnight in the stocks Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance the hopes whereof we have in our selves Heb. 10.34 Imprisonment doth but shut us up from â—emptations that we may be at liberâ—y for a more free converse with God as Tertullian telleth his Martyrs You went out of Prison when you went into Prison and were but sequestred from the world for more intimacy with the Holy Ghost So banishment every place is a like near to Heaven and the whole earth is the Lords and the fulness thereof they know no banishment that know no home here in the world but because we have an affection to our natural comforts especially to the place of our service God is wont to recompence his exiles with an increase of spiritual blessings as John had his Revelations when banished to Patmos Rev. 1.9 Death doth but hasten our glory if the guest be turned out of the old house you have a building of God eternal in the heavens 2 Cor 5.1 And so do but leave a shed to live in a Palace tho yoâ—r life be forced out by the violence of men the sword is but the key to open Heaven doors for you and you are freed from hard task-masters to go home to your gracious Lord. 2. Ordinary afflictions incident to men Are you pained with sickness and role to and fro on your bed like a door on the hinges through the restless weariness of the flesh Many times we are best when we are weakest and the pains of the body help to the invigorating and renewing the inward man 2 Cor. 4.16 In Heaven you shall have everlasting ease for that is a state of rest Have you lost children if God give you a better name than sons and daughters you have no cause to complain Isa. 56.5 'T is honour enough to you that you are children of God if poor and destitute yet if rich in the gifts and graces of the spirit 't is made up to you Rev. 2.9 I know thy poverty but thou art rich But 't is not expedient to name all cases whatever the calamity and affliction be God knoweth how to turn it to good so that tho we restrain all things to the Context it is large enough for our consolation But is there not more in it For men are always given to over-gospelling and inlarging their priviledges doth it not comprehend sin Ans. No not in the inâ—ention of the Apostle God hath not made a promise that all the sins of Believers shall work for their good 'T is true God made advantage of the sins of the world for the honouring of the Grace in Christ Rom. 5.16 17. It should be our care that Satan may be a loser and Christ have more honour by every sin we commit True repentance can draw good out of sin its self to be a means of our hatred and mortification of it So love and gratitude to our Redeemer Luke 7.47 Her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little Sin doth not do good as sin but as repented of 't is not the sin but the repentance But for the proof of this 1. Then it would destroy the qualification mentioned in the text Those that love God Our love is a love of duty none love God but those that obey him and keep his commandments 2. To assure us aforehand that our sins would turn to our good would open a gap to looseness and is contrary to the usual methods of God in his word who commands obedience with a promise of increase of grace and threatneth disobedience and punisheâ—h it also by hardness of heart and a tradition or giving us up to vile affections Now there would be no reconciling these passages if God assured us by promise that our sins should turn to good and yet sins be punished with blindness of mind and hardness of heart 3. If any should object they mean infirmities not grievous and hainous sins yet even then they see a reason
more in the Scriptures than others do the secure and fortunate read them as they do Ovids verses Certainly when the soul is humble and we are refined and purified from the dregs of sense we are more tractable and teachable our understandings are clearer and our affections more melting Now spiritual learning is a blessing that cannot be valued enough if God write his Law on our hearts by his stripes on our backs we have no reason to complain 4 'T is a repenting-time to stir up the hatred of sin by the bitter effects of it Jer. 2.19 Now know what an evil and bitter thing it is that thou hast forsaken the Lord thy God and that my fear is not in thee Weigh with thy self what hath brought all these evils upon thee experience teacheth fools So Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sin He hath no reason to murmur against God when he considereth his own deserts and that he suffereth nothing but what he hath produced to himself by his sins And therefore we ought to have deep shame and sorrow for our former miscarriages it conduceth to breed true remorse to consider our folly and the misery brought upon us thereby Jer. 31.18 Surely I have heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed â—ea even confounded because I did bear the reproach of my youth 5. 'T is a weaning time from the pleasures and conveniencies of the present world First the pleasures of the world pleasure is the great Sorceress that hath inchanted all mankind they all court pleasure though in different shapes 'T is deeply ingrained in our nature and the cause of our many miscarriages Tit. 3.3 Serving divers lusts and pleasures and because we have divers pleasures God sendeth divers afflictions The soul is almost so sunk in flesh that it ceaseth to be spirit John 3.6 Pleasure is that which draweth us off from God and ingageth us in the Creature Jam. 1.14 But every man is tempted when he is drawn away of his own lust and inticed Now among the divers afflictions diseases are natural penances which God hath put upon us to reclaim us from vain pleasures The gust of the flesh would be too strong if God did not check it by imbittering our portion in the world Secondly The conveniencies of the present life riches honours friendships afflictions are sent to cure our carnal complacency and increase the heavenly mind Riches Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Relations pâ—ssessions 1 Cor. 7.29 30 31. The time is short it remaineth that both they that have wives be as though they had none And they that weep as though they wept not And they that rejoice as though they rejoiced not And they that buy as though they possessed not And they that use this world as not abusing it for the fashion of this world passeth away Friendship John 16 32. Doating on the Creature is spiritual adultery James 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God who ever therefore will be a friend of the world is the enemy of God If an image of jealousie be set up God will blast it he turneth the world loose upon us so that friends prove as broken reeds 'T is easie for God to prosper his people in the world and suit all things to their own desires but he knoweth our proneness to carnal love and how easily our heart is inticed from himself Our temptations would be too strong if the world did appear in an over-amiable tempting dress therefore he doth exercise us sometimes with the malicous envious world sometimes with the cares griefs pains disappointments which are incident to the present life and will shew us what a restless empty world we have here that we may the more earnestly look after those peaceful Regions which are above 6. 'T is a time of increasing our love to God upon a twofold account 1. Affliction sheweth us that nothing is worthy of our love but God whatsoever robbeth God of it soon proveth matter of trouble and distress to us our hearts are the more averse from God because they are inclined to the Creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water Men bâ—stow their hearts on something beneath the chief good which becometh an idol and false god to them and which they respect and love more than God now the love of God cannot reign in that soul where the love of the world and fleshly lusts reigneth 1 John 2.15 If any man loveth the world how dwelleth the love of the Father in him 'T is not in him Now the great work of grace is to cast out the usurper and to give God the possession of what is his own and therefore the heart must be circumcised before it be true to God Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live First the foreskin and fleshliness that sticketh so close to us must be taken off before we can adhere to God as our proper and chief happiness Now this is Gods own work by his internal grace but yet he useth external means and amongst the rest sharp afflictions to wean us from the Creature and to shew us that we do but court our own trouble and infelicity when we bestow our affections elsewhere for hereby God plainly demonstrateth that he is our All-sufficient and Indeficient God All sufficient as answering all our necessities and desires Indeficienâ— our never failing good when all things fail about us Habbak 3.18 Yet I will rejoice in the Lord and joy in the God of my salvation And thus by desolating the Creature doth he drive our foolish hearts to himself that we may have the solid delights of his love 2. This love of God is the comfort by which we are supported in all our distresses The servants of God have never so much of the joy in the Holy Ghost as in their great sufferings their delight in God is then purest and unmixed God comforteth them when they have nothing else to take comfort in Job 16.20 My friends scorn me but mine eye poureth out tears to God When all friends forsake us but one that one is sweeter to us than ever Humble moans to God giveth us ease and comfort notwithstanding the neglect and contempt of man and when the world undervalueth 't is enough
of dulness deadness and neglect of Christ and his salvation So that your hearts need quickning and exciting to duty sometimes a coldness in holy things and a sluggishness creepeth on the best and you may find you begin to grow careless and customary the conscience becometh sleepy the heart dead the affections cold a lively inculcation is then necessary you must rouze up your selves by putting questions to your hearts Heb. 2.3 How shall we escape if we neglect so great salvation Both by way of assent is it not true that there is an Heaven and an Hell And is the Gospel a Fable And by way of Consideration What trifles and paltry vanities do you neglect Christ for And application by way of inference Must not I work out my own salvation with fear and trembling By way of discovery Is this a flight from wrath to come and a pursuit after eternal life That serving God instantly day and night we may attain to the blessed hope that giving diligence we may be found of him in peace 3. VVhen strong lusts tempt you to sin in some scandalous and unworthy manner what will you do to relieve your selves but by such kind of questions Gen. 39.9 How shall I do this great wickedness and sin against God Rom. 6.21 VVhat fruit have you in those things whereof you are now ashamed And your hearts should rise in indignation against the temptation or carnal motion Shall I lose my fatness to rule over the trees If of profit Matth. 16.26 VVhat is a man profited if he shall gain the world and lose his own soul If of pleasure What lose the birth-right for one morsel of meat 4. In a time of sorrow and discouragements When afflictions breaketh us and lieth heavy upon us day and night Suppose continual poverty or sickness or else when we are wearied with a vexatious and malicious World Then should we revive our hopes and comforts expostulate with our selves about our drooping discouragements Psal. 42.5 Why art thou disquieted O my soul and why art thou cast down within me still hope in God We must cite our Affections before the Tribunal of sanctified Reason This is the drift of this question in the Text What shall we say to these things This were enough to comfort the most distressed and afflicted Who will be so much grieved for what he knoweth is for his good Yea so great a good as eternal salvation 5. Whenever any message of God is sent to you go home and practise upon it speedily whether any duties are pressed upon you in the name of Christ or sins reproved What shall we say to these things Is it not a duty or that a sin A weighty duty or an heinous sin Do I perform this duty or avoid this sin or what do I mean to do for the future If upon the first oppportunity as soon as the message i◠brought to us we did fall a working of the Truth upon our hearts more good would be done our Christianity would be more explicate and serious Whereas the impression that is left upon us in hearing is soon defaced and all for want of such serious reflections and self-communings James 1.22 23 24. But be ye doers of the word and not hearers only deceiving your own souls For if any be a hearer of the word and not a doer he is like a man that beholdeth his natural face in a glass For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was They forget how much they were concerned in the Truths delivered Second Question by way of Explication If God be for us who shall be against us There observe Two Things 1. The ground supposed If God be for us 2. The comfort built upon it Who shall be against us From both observe That if God be for us we need not be troubled at the opposition of those that are against us 1. I shall explain the words of the Text both concerning the ground laid and the comfort thence inferred 2. Shew you the Reasons of it 1. To explain the words and there the ground supposed If God 'T is not dubitantis but ratiocinantis not the if of doubting but of reasoning The meaning is this being taken for granted the other must needs follow In the supposition Two things are taken for granted 1. That there is a God 2. That he is with and for his Children 1. For the First 'T is some comfort to the oppressed that there is a God who is the Patron of humane societies and the Refuge of the oppressed who will take notice of their sorrows and right their wrongs Eccles. 5.8 If thou seest the oppression of the poor and the violent perverting of judgment in a province marvel not at the matter For he that is higher than the highest regardeth and there be higher than they So Eccles. 3.16 Moreover I saw under the Sun the place of judgment that wickedness was there and the place of righteousness and that iniquity was there I said in my heart God shall judg the righteous and the wicked Man that should be as a God to his Neighbour proveth oftentimes as a Devil or wild Beast to him making little use of his power but to do mischief And many times God's ordination of Magistrates is used as a pretence to their violence and Tribunals and Courts of Justice which should be as Sanctuaries and places of Refuge for wronged innocence are as Slaughter-houses and Shops of Cruelty Now this is a grievous Temptation but 't is a comfort that the Lord will in due time review all again and judg over the Cause that he may right his people against their oppressors There is an higher Court to which we may appeal All things are governed by an holy and wise God who will right his people and vindicate their innocency 2. That he is with and for his Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God be with us But when is God with us This must be stated with respect to the forementioned acts of grace Worldlings judg of God's presence by wrong Rules they measure his love and favour altogether by the outward estate if their mountain stand strong if their houses be filled with the good things of this world then they conclude God is with them No we must determine it by the Context and we begin first with Predestination God is with his people not by a wavering Will but a constant eternal Decree There are some that belong to the Election of his Grace 2 Tim. 2.16 The foundation of the Lord standeth sure See that reasoning Luke 18.7 8. And shall not God avenge his own elect which cry day and night unto him Though he bear long with them I tell you that he will avenge them speedily Now Election is for a while a secret but we have the comfort of it when we make our calling and election sure Certainly God loveth his people with a dear and tender love since he
there is such a thing as Eternal good for natural desires are not frustrate nature doth nothing in vain 2dly Now as these are increased and are more earnest directed to a more certain scope to Holy Men it doth more confirm it For holiness was never designed for our Torment The more Holy any are the more they long These desires are of Gods own planting raised up in them by his Spirit and therefore will not be disappointed 2dly It informs us how far they are from the Spirit of sincere Christians who are content to live here always Will not part with their earthly portion Their Hearts are set upon satisfying the vile lusts of the Body They are not as yet weaned Children but hang upon the worlds dug have no desire of that great happiness and Glory which God hath provided in the other world Such as mens natures are such will their desires be Most men are at home in this world pitch their Tents here desire no other portion than they have in hand there is a suitableness between the world and them As Fishes desire to be in the water and Fowls in the Air so they are the Children of this world and their Hearts cleave to present things Psal. 17.14 2. Use. To exhort us to rowse up our languid and cold affections That they may be more earnestly carryed out after Heavenly things and with greater fervency seek after them 1. Consider how clear these things are to the eye of faith In the promise you may see enough to awaken the most dead Heart The hope is set before thee Heb. 6.18 If we had eyes to see it So 't is said of Christ Heb. 12.2 Who for the joy set before him The promise sets it in our view that we may eye it much and often look upon it and press earnestly towards it sense cannot discover it but in the Scripture there is a clear representation and firm promise if we had more lively apprehensions and certain expectations we would more long after it 2dly The miseries and troubles of the present world are matters of sense Sense cannot discover what should draw our desires yet sense can discover what should drive them from the world enough to set us a groaning in a way of sorrow if not a groaning and desiring in a way of hope The misery of the present state is no matter of faith we need not Scripture to tell us that we are burthened and pained and conflict with sundry Tryals Oh draw off thy Heart more and more 3dly Rowse up you your Love Can you Love Christ and not long to be with him Col. 3.2 3. Set your affections on things above not on things on the Earth for you are deed and your Life is hid with Christ in God If Christ be in Heaven and your Life there should not your Love be there SERMON V. 2 Cor. 5.3 If so be that being Clothed we shall not be found naked THe Apostle here limiteth the Priviledge of the certainty of putting on Heavenly Glory which is not Common to all men but only belongeth to the faithful He limiteth also the desire of that happy estate which he had produced as an evidence of the certainty of it to the same faithful ones who departing out of this Life to an immortal Eternal estate are not found naked that is destitute of that true covering wherewith our filthy nakedness is Covered We groan and desire earnestly If so be c. There are several senses given of these words I shall only take notice of Two that seem to offer themselves with equal probability the First is built upon the special notion of that word to be Clothed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the former verse I Know not or I am ignorant of the mind of God in this thing whether we shall be found Clothed with our Bodies or naked that is stripped of our Bodies at the Lords coming As if it had respect to that mystery spoken of 1 Thes. 4.17 That we that are alive or remain shall be caught up together with them in the Clouds to meet the Lord in the Air And to be for ever with the Lord. And 1 Cor. 15.51 Behold I shew you a mystery we shall not all sleep but we shall all be changed 2dly The other sense giveth us the reason why he and all the saints groaned or longed to be Clothed upon because they were prepared or made ready because they were found Clothed with the Righteousness and Holiness of Christ in the day of their transmigration whereas others who are naked and destitute of this Righteousness of Christ cannot and are not to expect this Glory I shall give my reasons why though both be probable I prefer this latter sense 1. 'T is not every probable to imagine that the Apostle should conceive that possibly they might survive till the coming of Christ or that his Gospel Kingdom should be of so short Continuance as that they should see the end of it especially when he had so zealously cautioned them against that mistake that the Day of Christ was at hand 2 Thes. 3.2 2dly In the first verse he supposeth a dissolution of the Earthly House of this Tabernacle where he compareth the weak and mortal estate of the bodily Life to a Tabernacle or Tent which men in their Travel easily set up and at their departure take down again or let fall of its own accord And that the Glorious estate which he expected should ensue after this Tabernacle was taken down or dissolved and he proveth his certain Knowledge of this because he and all the Saints groaned Even all those were Clothed and not Naked 3dly What he expected and groaned for he sheweth in the 8 th verse We are confident and willing rather to be absent from the Body and present with the Lord. Therefore Paul doth not suppose that he should live in the Body till Christ should come to change his Body without having need to put it off 4thly The commodiousness of the other sense and suitableness of it to other Scriptures where nakedness and clothing is used Metaphorically and with respect to our final estate of Glory or being found of Christ in the day of our transmigration That holiness is the true wedding Garment Matth. 22. That the graces of the Spirit are Garments of Salvation and Christs Righteousness represented by a robe is evident by Isa. 61.10 And many other Scriptures That we put on Christ that the Church is Clothed with the Sun Rev. 12.1 is a thing so evident that it needeth not to be insisted on And that in this estate we must be found of Christ at his coming to the general Judgement or to us in particular is evident by many Scriptures Rev. 16.15 Behold I come as a Thief Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame A Christian is Clothed with Christ and his Righteousness which is a covering which is not too
Body and so remaineth a widdow as it were till the Body be raised up and united to it 'T is without its mate and companion so that it remaineth destitute of half its self which though it may be born for a while yet not for ever 2dly 'T is agreeable to the Wisdom Justice and Goodness of God that the Body which had its share in the work should have its share in the reward 'T is the Body which is most gratified in sin and the Body which is most pained in obedience What is it that was wearyed and tyred and endured all the labours and troubles of Christianity Therefore the Body that is the Souls Sister and Coheir is to share with it in its Eternal Estate whatsoever it be before that the wicked are but in part punished and the Godly in part rewarded There is a time when God will deal with the whole man 3dly The state of those that dye will not be worse then the state of those that are only changed at Christs coming The Bodies are not destroyed but perfected the substance is preserved only endued with new qualities Now there would be a disparity among the glorified if some should have their Bodies others not 4thly In the Heavenly estate there are many objects which can only be discerned by our Bodily senses The Humane Nature of Christ the beauty of the Heavenly place or Mansion of the Blessed with other the works of God which certainly are offered to our contemplation Now if God find objects he will find faculties How shall we see those things which are to be seen hear those things which are to be heard unless we have Bodies and Bodily senses 5thly As Christ was taken into Heaven so we For we shall bear the Image of the Heavenly He carryed no other flesh into Heaven but what he assumed from the Virgin that very Body which was carryed in her womb which was laid down as a sacrifice for sin that very Body was carryed into Heaven Phil. 3.21 The Body that is subject to so many infirmities that is harrassed and worn out with labours exposed to such pains and sufferings even that Body shall be like Christs Glorious Body 1 Cor. 15.43 44. It shall not be decayed with Age nor wasted with sickness nor need the supplies of meat and drink nor be subject to pains and Aches c. Well then let us serve God Faithfully 1 Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as ye know that your Labour is not in vain in the Lord. SERMON VII 2 Cor. 5.5 Now he that hath wrought us for this self same thing is God who also hath given unto us the Earnest of his Spirit HAving shewed 1. The Persons who desire Eternal Glory v. 3. 2. The Manner of desiring not simply to be unclothed v. 4. 3. He now shews the grounds of desiring in this verse They are two 1. God hath fitted us for this very thing 2. He hath given us the Pledge and Earnest of this Glorious estate All the business will be 1. To open the Expressions 2. To shew how these are grounds of the Desire First To open the meaning of the Expressions 1. God's forming us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that self same thing he speaketh of A groaning and an earnest desire after Immortality say some We would gladly be rid of our Burthen here and be in Heaven and surely the sense of Nature would not incline us to so holy an Affection No God hath wrought us for this self same thing hath framed such a desire in us We know and are assured that when this earthly Tabernacle is dissolved we have a Building c. say others Surely this persuasion is of God created and produced in the hearts of his People by his Special Grace Flesh and Blood hath not shewed it to us Still good Others carry it higher That we eye things unseen and make them our scope still this is from Grace not from Nature for Nature looketh only to things before us to present welfare That we are contented though our outward man perish so that our inward man be renewed Surely all this is from God A man may admire Coelestial Happiness but not industriously desire it and self-denyingly seek after it to the loss of the Contentments and Interests of the bodily life unless God move his heart and supernaturally bestow such a disposition towards himself All this is true and good but 't is a part of this sense The Apostle speaketh not of the Desire but of the Happiness its self that we may be capable of it He first formeth us and frameth us for this very thing 1. Here in this World he fits us and prepareth the Soul by Sanctification or Regeneration purifying and cleansing us from sin 2. For the Body the Spirit that now dwelleth in us will at last raise our mortal Bodies Rom. 8.11 and prepare us for that Immortality God now frameth the Souls of his People hereafter their Bodies They are wrought to this thing Man must be new made before he is capable of entring into glory There is a new work on the Souls and on the Bodies of his Saints they must be new moulded and transformed before they are brought into this Blessed estate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a powerful work and an exact work None who are unfit or unmeet for Heaven get an access to it no we are framed for this very thing II. Given us the Earnest of his Spirit This better life is sealed and confirmed to us by Earnest Dona gifts that is one thing As we give a shilling to a Beggar Pignus a pawn or pledge is another As when a poor man layeth his Tools at pledge with an intent when he can make up the money borrowed to fetch it away again But Arrha earnest is a part of the bargain till the whole be performed God will not deal with us by bare Covenant but give Earnest to assure us the more of that life which he hath promised in his Covenant we have a tast and experience of it in the present work of his Spirit Secondly How these are grounds of this Desire There are Two things considerable in that glorious estate which we expect according to promise the Certainty and the Excellency both are confirmed by God's working us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And giving us the Earnest c. 1. The Certainty of it is confirmed by both these by things the frame of the New Creature and Earnest of the Spirit 1. By the Frame of the New Creature If a Vessel be formed 't is for some end and what doth not attain its end is vain and lost A man may make a thing useless and short of its end but God cannot for he cannot mistake in the forming nor change his mind and therefore if God had made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end is sure to be
Persecution may not scorch it nor the cares and pleasures of the World choak it Col. 1.23 Continue in the Faith grounded and settled and be not moved away from the hope of the Gospel We must be thoroughly persuaded that it is the very Truth of God and venture our Souls and all our concernments and interests upon this Bottom when we seriously consider what we do There is a slight and superficial Confidence which soon vanisheth away as the seed that fell upon the stony ground soon sprung up for it had not much depth of earth but as soon withered because it had no root Matth. 13.5 6. Some may readily receive the Offers of Eternal Life but the Word is not ingrafted in their hearts No the Confidence of Faith must be sound and permanent such as is not easily shaken with the Winds of Temptation 3. It must be predominant and in some degree of Soveraignty in the Soul not only over our doubts and fears but over our lusts and carnal affections subduing the heart to God and vanquishing the Devil the World and the Flesh. The World 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 And Taming the Flesh Acts 15.9 purifying their hearts by Faith and mastering our carnal desires and affections Resisting the Devil 1 Pet. 5.9 It sheweth us better things with which our minds are wholly taken up Every mans heart cleaveth most strongly to those things which he judgeth best Now Faith shewing us the things of the other World present things are lessened in our eyes and our desires to them abated A â—light and superficial Confidence soon vanisheth away they are not able by it to vanquish Temptations 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 then the praise of God 'T is such a dependance upon the mercy of God in Jesus Christ as to count it better than life Psal. 63.3 Such a value of the blessing promised as will Counterballance the Temporal good or evil which the Devil the World and the Flesh opposeth to their good or Evil. Men may have some beginnings or dispositions to true Faith but they are weak and feeble and so are soon over mastered by worldly and carnal respects and cannot prefer the Service of Christ before the glory of the World John 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only 4. 'T is growing As our assent to the Word of Truth is more full and strong so our Adherence Confidence and Dependance increaseth also and we cleave faster to the Promises of Christ and are better established in the practice of godliness and have a more setled boldness against fears and doubts and temptations so that they can bear better repulses from God Matth. 15.28 Great is thy Faith Grow more couragious in dangers and difficulties 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 ver 37. Nay in all these things we are more than Conquerours And are the less shaken and troubled with cares and fears Mat. 6.20 Shall he not much more cloath you O ye of little Faith And believe in hope against hope Rom. 4.20 The highest degree of Confidence is not gotten at once nor at first ordinarily but by degrees after some continuance of waiting upon God after many Tryals and Conflicts and Experiences of his Love and Favour therefore still we are to labour after this that we may with greater quietness wait on God in the midst of pressures overcome the World contemn the pleasures of Sin curb our unruly Passions Come to the Throne of Grace with more boldness and confidence 2. What is the Earnest of the Spirit See the Sermon on the former verse 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts Three ways 1. As an Argument 2. By way of Effectual Influence 3. By way of gracious Improvement 1. As a confirming Argument against all our doubts and fears which are apt to assault and hurt us till we be in full possession especially in great Tryals The Spirit 't is an argument strong and full to confirm us in the truth and worth of the promised Glory The truth is plain so the worth as before 'T is an Argument in our own bosoms other things are without us but this is within That which before was written in books or spoken by men is now transcribed upon our hearts and so nearer at hand for our use 1 John 5.10 He that believeth on the Son of God hath the witness in himself When I go to my Bible there I find promises of eternal life which are the ground of my Confidence I go to my heart and there I find the beginnings of eternal life and so my Confidence is much increased a believer hath that within which assureth him of better a state to come he hath a tast of it in his Soul a spiritual sense That which is within us and lyeth as near as our own hearts is more sensible and affecting and more likely to work upon us effectually than that which is without us 'T is a very ingaging Argument to bind us not to depart from these Hopes shall we turn the back upon God after experience 'T is their great aggravation Heb. 6.4 5. 'T is impossible for those that have been once inlightned and have tasted of the Heavenly gift and were made partakers of the Holy Ghost have tasted of the good word the Powers of the World to come if they should fall away to renew them again unto Repentance There may be some kind of tast and preparation towards this Earnest from whence men may fall away 2 Pet. 2.20 21 22. For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning for it had been better for them not to have known the way of Righteousness than after they have known it to turn from the Holy Commandment delivered unto them But it is happened unto them according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire Some knowledge and some experience some Common work of the Spirit This Argument doth increase our confidence because it doth evidence our right and interest as well as the truth of the thing its self that there is an Immortal Blessed Estate and that it is ours An earnest is given to secure the party that hath it This earnest is the Spirit convincing comforting changing the heart
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
strong love When we cannot apprehend our selves happy without him count all things dung and dross Phil. 3.7 8 9. When we desire a sense of his love or our reconciliation by Christ. This vehement desire after Christ cannot endure to want him if we are deeply affected with that want and make hard pursuit after him Psa. 63.8 My Soul followeth hard after thee We desire his grace or sanctifying Spirit are here hungring and thirsting after righteousness and the perpetual vision of him hereafter as our desires abate so there is some abatement of the degree of our love 4ly Delighting in him Or in the Testimonys of his favour more than in worldly thing Psa. 4.6 Thou hast put more gladness into my heart then in the time when their Corn and Wine is increased And Psa. 119.14 I delight in the way of thy Testimonys more than in all riches Accordingly there is an observing of his coming and going his presence or absence we mourn for the one Matth. 9.15 We rejoice in the other when God is favourable and propitious either manifesting his love to us or helping us in our obedience to him 2. Intermission of acts Or effects of love These more sensibly declare the former for the weakness or strength of the decree is seen by the effects when the heart grows cold and listless and loose in our love to God the Soul is not made fruitful by it Now the effects of love do either concern God sin or the dutys of obedience 1. With respect to God love as to the effects of it is often described First by thinking and speaking often of him Psa. 63.6 I remember thee on my Bed and meditate of thee in the night â—atches And Psa. 104.24 My meditation of him shall be sweet The wicked are described to be those that forget God Psa. 9.17 And seldom or never think of his name Psa. 10.3 God is not in all their thoughts 'T is the pleasure of the Soul to set the thoughts on work upon the object of our love Now when our hearts and minds swarm with vain thoughts and idle imaginations and thoughts of God are utter strangers to us if they rush into our minds they are entertained as unwelcome guests you have no delight in them 't is to be feared your love is decayed For surely a man that loveth him will think often upon him and speak reverently of him and be remembring God both in company and alone upon all occasions his main business lieth with God He is still to do his will to seek his glory and to live as in his sight and presence and subsists by the constant supports he receiveth from him 2dly As love Implieth a desire of nearer communion with him so we will be often in his company in duties Frequency and fervency of converse with God in prayer and other holy dutys is an effect of love there cannot a day pass but they will find some errand or occasion to confer with God to implore is help to ask his leave counsel and blessing to praise his name Psa. 119.164 Seven times a day will I praise thee Now when men can pass over whole days and weeks and never give God a visit it argueth little love Jer. 2.32 My people have forgotten me days without number There is little love where there is a constant strangeness Psa. 26 8. I have loved the habitation of thy house and the place where thine honour dwelleth They love Ordinances because there they meet with God and Psa. 63.2 That I may see thee as I have seen thee They cannot let a day pass nor a duty pass God is object and end they seek him and serve him Love is at least cold if not stark dead when God is neglected when we have no mind to dutys or God is neglected in them 2. With respect to sin When the sense of our obligation to Christ is warm upon the heart sin doth not scape so freely love will not endure it to live and act in the heart Grace will teach us to war and strive against it Titus 2.12 Do we thus requite the Lord Or is this thy kindness to thy Friend Sin is more bewailed As she wept much because she loved much Luke 7.47 Now when you wallow in sin without remorse have lost your conscientious tenderness can sin freely in thought and sometimes foully in act spend time vainly have not such a lively hatred of evil Psa. 97.10 let loose the reins to wrath and anger the heart is not watched the tongue is not bridled speeches are idle yea rotten and profane wrath and envy tyrannize over the Soul you are become vain and careless more bold and venturous upon temptations and snares less complaining of sin or groaning under the relicks of corruption surely love decayeth 3. With respect to the dutys of obedience Love where it remaineth in its strength 1. Breedeth self-denyal So that the Impediments of obedience are more easily overcome and so we are the more undaunted notwithstanding dangers as Daniel More unwearied in the work of the Lord Patient under labours difficulties and sufferings Love will be at some expence for the party beloved and will serve God whatever it costs us Nay counts that duty worth nothing that costs nothing 2 Sam. 24.24 Now when every lesser thing is pleaded by way of bar and haesitancy and all seemeth too much and too long and too grievous to be born love is not kept in vigour an unwilling heart is soon turned out of the way and every thing is hard toilsome to it 2dly It maketh us act with sweetness and complacency 1 John 5.3 His commandments are not grievous Acts of love are sweet and pleasing Therefore when you have left the sweetness and complacency of your obedience the fervour of your love is decayed otherwise it would be no burden to you to be Imployed for a good God 3 It puts a life into dutys Rom. 12.12 Not sloathful in business fervent in Spirit serving the Lord. Otherwise the worship of God is performed perfunctorily and in a careless stupid manner sin is confessed without remorse or sense of the wrong done to God Prayer for spiritual blessings without any such ardent desire to obtain them returning thanks without any esteem of the benefits or affection to God in the remembrace of them Singing without any life or affection or delight in God or spiritual melody in our hearts conference of God and Heavenly things either none or very slight and careless hearing without attention Reading without a desire of profit Our whole service like a carcass without a Soul As Faith enliveneth our opinions so doth love our practices And as dry reason is a dead thing to Faith so without love every thing done God-ward is done slightly why do we find more life in our recreations than in our solemn dutys but because our love is decayed 5. Having now found the sin let us consider the causes of it 1. One cause or occasion
Heaven The whole genius of the Popish religion runneth this way where the worship of Christ is turned into a theatrical pomp and the simplicity of the Gospel is changed into weak and silly observances and beggarly rudiments which betray it to the contempt scorn of all considering men and is no more pleasing to Christ than the mockage of the Jews Souldiers that put a purple robe upon Christ and cryed Hail king of the Jews when they spit upon him and buffeted him In Christians 't is but to complement Christ to feast and make mirth for his memory and deck our bodies and houses whil'st we look not after rejoycing in the Spirit to be all for sumptuous Temples and costly furniture and rich Altar Cloaths and Vestments while his Laws are trampled under foot and those that would sincerely worship Christ and make it their â—usiness to go to Heaven are despised and maligned and it may be condemned to the fires 'T is not the pomp of Ceremonies but Faith and brokenness of heart and diligence in his service and living in the Spirit that Christ mainly looketh after Religion looketh more like a worldly thing in a carnal dress but the Kings daughter is glorious within Psa. 45.13 The glory of the true Church and every member thereof is in things spiritual as knowledge faith love hope courage zeal sobriety patience humility these are the true glories of the Saints not golden Images and rich accommodations and outward triumph and carnal revilings and the great thing Christ hath commended to us in his Doctrine is an holy heart and an holy life Psa. 93.5 Holiness becometh thy house O Lord for ever Not pomp and gaudry of worship but purity and holiness that 's a standing ornament 4. By herding with a stricter party whil'st yet our hearts are not subdued to God There are three places prove this Gal. 6.15 For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but a new creature And Gal. 5 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing but faith that worketh by love 1 Cor. 7 19. Circumcision is nothing and uncircumcision is nothing but keeping the commandments of God Men hug others because they are of their party and fellowship 't is religion enough to be one of them of such a party and denomination as obtains the vogue and is of most esteem among Christians in that age yet how strict so ever our party be if our hearts be not subdued to Christ all is as nothing in the sight of God till a man be a new creature 't is but a fleshâ—y knowing of Christ a man may change his party as a piece of Lead will receive any Impression either Angel or Devil or what you stamp upon it 3. This knowing Christ after the flesh will do us no good be of no comfort and use to us as to the salvation of our Souls 1. Because God is no respecter of persons 1 Pet. 1.17 If you call him Father who without respect of persons Judgeth every man according to his works The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not judge by outward respects The Prosopon of the Jew was his knowledge of the Law and injoying the Ordinances of God The Prosopon of the Christian is his profession of respect to Christ and esteem of him but God judgeth not by the appearance but by the internal habit and constitution of the heart manifested by an uniform obedience to his whole will otherwise circumcision may become uncircumcision or Christianity as Paganism Therefore 't is not enough to profess you are for Christ of his Faction and Party for there is a Faction of Christians as well as a religion they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ without any change of heart or serious bent of Soul towards him Now this is the Prosopon according to which God may be supposed to judge for you do not think riches or poverty fear or love can so much as be supposed to be in God but profession or not profession is that he looks to 2. Because Christ hath put us upon another tryal than a fond affection to his outward person and memory namely by our respect to his commandments John 14.21 He that hath my commandments and keepeth them he it is that loveth me There 's the main other things will not pass for love though they be taken for such in the World And John 15.14 Ye are my friends if ye do whatsoever I command you Perfect friendship consists in harmony or an agreement in mind and will If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will Psa. 97.10 Ye that love the Lord hate evil and constraineth the Soul to set about every thing which it knoweth will please and honour him 2 Cor. 5.14 The love of Christ constraineth us If we do but love him and be sensible of the obligation he hath left upon us So it will be in a real spiritual love 3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh Christ being now exalted requireth a spiritual converse with him When Christ hath laid aside his mortal life we should lay aside our carnal conceits and affections There were some Jewish Impostors that Eusebius writeth of Mungrel Christians Chocabites and Nazerites who called themselves the Lords kinsmen a sort of Cozening and Heretical companions they were who for their own purposes forraged the Countrys up and down as the Gipsies now do amusing the World with genealogies and drawing the vulgar after them with many vain fancies denyed the Resurrection interpreting all said about it of the new creature pretending belief in Christ but observing the Law of Moses against whom the Epistle to the Galatians is supposed to be written And there were some that knew Moses after the flesh and seemed to pretend much zeal to the Law of Moses Now the Apostle saith they deserved to be called the concision rather than the circumcision whereof they gave out themselves to be patrons and defenders The true believers had right to that title because they had the thing signified by circumcision worshipping God with the inward and spiritual affection of a renewed heart and trusting in Christ alone for salvation who was the substance of the shadows and renouncing confidence in fleshly priviledges worship God in the Spirit and rejoyce in Christ Jesus So for Christians glorying in externals is scarce worthy the name of Christianity if they have the name not the reality 4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven It pleased him not in the days of his flesh A Divine spiritual affection doth only befit the state of glory to which he is exalted Now
weaknesses when our habitual aversation from God is not yet cured and of our unpreparedness for service when we have not the general and most necessary preparation are not yet come out of the carnal estate 3. In order to our future injoyment of God and that glory and blessedness which we expect in his Heavenly Kingdom None but new creatures are fit to enter into the new Jerusalem T is said John 3.3 Except a man be born again he shall not sâ—e the Kingdom of God Seeing is put for injoying He shall not be suffered to look within the vail much less to enter Man neither knoweth his true happiness nor careth for it but followeth after his old lusts till he be new moulded and framed By nature men are opposite to the Kingdom of God it being invisible future spiritual mostly for the Soul now men are for things seen present and bodily the interest of the flesh governeth them in all their choices and inclinations and how unmeet are those for Heaven In short our frail bodies must be changed before they can be brought to Heaven We shall not all die but we shall all be changed saith the Apostle If thy Body must be changed how much more thy Soul It that which is frail much more that which is filthy If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities Use 1. To inform us 1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them they have the old thoughts and old discourses and the old passions and the old affections and old conversations still the old darkness and blindness which was upon their minds the old stupidity dulness deadness carelesness upon their hearts knowing nothing regarding nothing of God the old end scope governeth them to which they formerly referred all things if there be a change there is some hope the Redeemer hath been at work in our hearts You can remember how little savour you had once for the things of the Spirit How little mind to Christ or holiness How wholly given up to the pleasures of the flesh or profits of the World What a mastery your lusts had then over you and what an hard servitude you then were in Titus 3.3 Serving divers lusts and pleasures Is the case altered with you now If it be your gust to fleshly delights is deadned and your Soul will be more taken up with the affairs of another World The drift aim and bent of your lives is now for God and your Salvation and your great business is now the pleasing of God and the saving of your Souls And now you are not Servants to your fleshly Appetites and Senses or things here below but Masters Lords and Conquerors over them but in most that profess and pretend to an Interest in Christ there is no such change to be seen You may find their old sins and their old lusts and the old things of ungodliness are not yet cast off such rubbish and rotten building should not be left standing with the new Old leaves in Autumn fall off in the Spring 2. It informeth us in what manner we should check sin by remembring 't is an old thing to be done away and how ill it becometh our new state by Christ. 2 Pet. 1.9 Hath forgotten that he was purged from his old sins Former sins ought to be esteemed as rags that are cast off or vomit never to be licked up again if we are and do profess or esteem our selves to be pardoned we should never build again what we have destroyed and tare open our old wounds So 1 Pet. 1.14 Not fashioning your selves to the former lusts of your ignorance We should not return to our old bondage and slavery So 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump The unsuitableness of it to our present state stirreth up our indignation What have I any more to do with idols Hosea 14.8 Worldly things are pleasing to the old man Use 2. Have we this evidence of our being in Christ that we are made new Creatures 1. Have we a new mind A new creature hath a new sight of things looketh upon all things with a new eye seeth more odiousness in sin more excellency in Christ more beauty in holiness more vanity in the World than ever before Knowing things after the flesh bringeth in this discourse about the new creature in the Text. A new value and esteem of things doth much discover the temper of the heart If thou esteemest the reproach of Christ Heb. 11.26 Esteemest the decay of the outward man to be abundantly recompensed by the renewing of the inward 2 Cor. 4.16 A new creature is not only changed himself but all things about him are changed Heaven is another thing and earth is another thing than it was before he looketh upon his Body and Soul with another eye 2. As he hath a new mind and judgment so the heart is new moulded The great blessing of the covenant is a new heart Now the heart is new when we are inclined to the ways of God and inabled to walk in them There is First a new inclination poise or weight upon the Soul bending it to holy and heavenly things This David prayeth for Psa. 119.36 Incline my heart to thy Testimonies and not to Covetousness And is that preparedness and readiness for every good work which the Scripture speaketh of 2. The heart is inabled Ezek. 36.27 I will put a new Spirit into you and cause you to walk in my ways wherefore is a new heart and a new strength of grace given but to serve God acceptably with reverence and godly fear Heb. 12.28 For the Kingdom of God standeth not in word but power 3. New actions or a new conversation called walking in newness of life Rom. 7.4 A Christian is another man There is not only a difference between him and others but him and himself He must needs be so For he hath first a new principle the Spirit of God As their own flesh before John 3.6 Now his heart is suited to the Law of God Heb. 8.10 I will put my Laws into their minds and write them on their hearts And Eph. 4.24 And that ye put on the new man which after God is created in Righteousness and true Holiness Secondly A new rule and therefore there must be a new way and course Gal. 6.15 16. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walk according to this rule peace be on them and mercy and upon the Israel of God And Psal. 1.2 But his delight is in the Law of God and in that Law doth he meditate day and night As their internal principle of operation is different so the external rule of their conversations
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a
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
take to bring about this peace how else should he give his consent or seek after the benefit in such a solemn and humble manner as is necessary And how else can we be sensible of our obligation and be thankful and live in the sense of so great a love John 4.10 If thou knewest the gift c. 2. As God will not do us good without our knowledge so not against our will and consent and force us to be reconciled and saved whether we will or no Man is a reasonable Creature a free Agent and God governeth all his Creatures according to their receptivity With necessary Agents he worketh necessarily with free Agents freely a will is required on our parts Revel 22.17 Whosoever will And Psa. 110.3 His people shall be a willing people in the day of his power Their hearts are effectually inclined to accept of what God offereth All that receive the faith of Christ receive it most willingly and forsake all to follow him Acts 2.41 They gladly received his Word then was that prophesy in part verified 3. God will not work this will and consent by an imposing force but by perswasion because he will draw us with the cords of a man Hosea 4.14 That is in such a way and upon such terms as are proper and fitting for men God dealeth with beasts by a strong hand of absolute power but with man in the way of counsel intreaties and perswasions as he acted the tongue of Balaams Ass to strike the sound of those words in the Air not infusing discourse and reason Therefore 't is said Numbers 22.28 He opened the mouth of the Ass But when he dealeth with man he is said to open the heart Acts 16.14 As inwardly by a secret power so outwardly by the Word so offered that they attended That 's a rational way of proceeding so to mind as to choose so to choose as to pursue Man is drawn to God in a way suitable to his nature 4. To gain this consent the word is a most accommodate instrument I prove it by two Arguments 1. From the way of Gods working Physically morally powerfully sapientially The physical operation is by the infusion of life the moral operation is by Reason and Argument Both these ways are necessary in a condescension to our capacities fortiter pro te Domine suaviter pro me God worketh strongly like himseâ—f and sweetly that he may attemper his work to our natures and suit the key to the wards of the lock Both these ways are often spoken of in Scripture John 6.44 45. No man can come unto me except the father draw him as it is written in the Prophets they shall all be taught of God They are taught and drawn so taught that they are also drawn and inclined and so drawn as also taught As it becometh God to deal with men Therefore sometimes God is said to create in us a new heart making it a work of power Psa. 51.10 And we are his workman-ship created to good works Eph. 2.10 Sometimes to perswade and allure Hosea 2.15 I will allure her into the wilderness and speak comfortably unto her Gen. 9.27 The Lord shall perswade Japhet By fair and kind intreaties draw them to a likeing of his ways The Soul of man is determined to God by an Object without and a Quality within The Object is propounded by all its Qualifications that the understanding may be informed and convinced and the will and affections perswaded in a potent and high way of reasoning but this is not enough to determine mans heart without an internal Quality or Grace infused which is his physical work upon the Soul There is not only a propounding of Reason and Arguments but a powerful inclination of the Heart and so we are by strong hand plucked out of the snares of death Both are necessary the power without the word or perswasion would be a bruitish force and so offer violence to our faculties Now God doth not oppress the liberty of the Creature but preserve the nature and interest of his workmanship On the other side the perswasion offers of a blessed estate without power will not work for if the Word of God cometh to us in word only but not in power the Creature remaineth as it was dead and stupid 2. If we consider the Impediments on mans part The word is suited as a proper cure for the diseases of mens Souls Now these are Ignorance slightness and Impotency 1. Ignorance is the first disease set forth by the notions of Darkness and Blindness Eph. 5.8 2 Pet. 1.9 We are so to spiritual and heavenly things Though men have the natural power of understanding yet no spiritual discerning so as to be affected with or transformed by what they know 1 Cor. 2.14 no saving knowledge of the things which pertain to the Kingdom of God or their everlasting happiness This is the great disease of Humane Nature worse than bodily blindness because they are not sensible of it Rev. 3.17 Thou thoughtest that thou wast rich and increased with goods and knowest not that thou art wretched and miserable and poor and blind and naked Because they seek not fit Guides to lead them 2. Slightiness They will not mind these things nor exercise their thoughts about them Matth. 22.5 And they made light of it would not let it enter into their care and thoughts Heb. 2.3 How shall we escape if we neglect so great Salvation Non-attendency is the great bane of mens Souls 't is a long time to bring them to ask What shall I do to be saved 3. Impotency and weakness which lieth in the wilfulness and hardness of their hearts our non posse is non velle Psal. 58.4 5. They are like the deaf Adder which stoppeth her Ear and will not hearken to the Voice of the Charmer charm he never so wisely And Matth. 23.37 How often would I have gathered thy Children together as an Hen gathereth her Chickens under her wings but ye would not And Luke 19.14 We will not have this Man to rule over us John 5.40 They will not come unto me that they may have life Psal. 81.11 Israel would have none of me Prov. 1.29 But they hated Knowledge and did not choose the Fear of the Lord. You cannot because you will not the will and affections being engaged to other things You have the grant and offer of Mercy from God but you have not an heart to make a right Choice If you could say I am willing but cannot that were another matter but I cannot apply my self to seek Reconciliation with God by Christ is in true Interpretation I will not because your blinded Minds and sensual Inclinations have misled and perverted your will your obstinate and carnal wilfulness is your true impotency Now what proper cure is there for all these evils but the Word of God Teaching is the proper means to cure Ignorance for men have a natural understanding Warning us of our danger
and minding us of our duty is the proper means to cure slightness and to remove their Impotency which lieth in their obstinacy and wilfulness There is no such means as to besiege them with constant persuasion and the renewed offers of a better estate by Christ for the Impotency is rather Moral than Natural we do not use to reason men our of their natural Impotency to bid a lume man walk or a Blind man see or a Dead man live but to make men willing of the good they have neglected or rejected we must perswade them to a beter choice In short to inform the Judgment to awaken the Conscience to perswade the will this is the work and Office of the Word by its precepts promises and rewards 't is true the bare means will not do it without Gods concurrence the influence and power of his Spirit but 't is an incouragement to use the means because they are fitted to the end and God would not appoint us means which should be altogether vain 5. That it is not enough that the Word be written but preached by those who are deputed thereunto For several reasons 1. Partly Because Scripture may possibly lie by as a neglected thing The Lord complaineth Hos. 8.12 I have written to them the great things of my Law but they were counted as a strange thing Men flighted the Word written as of little Importance or concernment to them are little conversant in it therefore some are appointed that shall be sure to call upon us and put us in mind of our eternal condition that may bring the Word nigh to us lay it at our doors bring a special Message of God to our Souls Acts 13.26 To you is the Word of Salvation sent he speaketh to all the World by his Word to you in particular by the special Messages his Servants bring you 'T is sent to you there is much of God in it the Word written hath its use to prevent delusions and mistakes and the Word preached hath also its use to excite and stir up every man to look after the remedy offered as he will answer it to God another day 2. Partly Because the Word written may not be so clearly understood therefore God hath left gifts in the Church authorized some to interpret As the Eunuch was reading and God sent him an Interpreter Philip said unto him Vnderstandest thou what thou readest And he said how can I except some Body guide me Acts 8.30 31. The Scripture is clear in its self but there is a covering of natural blindness upon our Eyes which the Guides of the Church are appointed and qualified to remove Job 33.23 If there be a Messenger with him an Interpreter one of a thousand to shew a man his uprightness There are Messengers from God authorized to speak in his name to relieve poor Souls that they may soundly explain forcibly express and closely apply the truths of the Word that what is briefly expressed there by earnest and copious Exhortations may be inculcated upon them and the arrow may be drawn to the head and they may more effectually deal with sinners and convince them of their duty and rowse them up to seek after the favour of God in Christ Look as Darts that are cast forth out of Engines by Art and fitted with Feathers are more apt to fly faster and pierce deeper than those that are thrown casually and fall by their own weight so though the Word of God is still the Word of God and hath its proper Power and force whether read or preached yet when 't is well and properly enforced with distinctness of Language vehemency and vigour of Spirit and with prudent application 't is more conducible to its end 3. Because God would observe a congruity and decency As death entred by the Ear so doth life and peace Rom. 10.14 15. How shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent By the same sense by which we received our venom and poison God will send in our blessings work faith and repentance in us by the Ministry of reconciliation Besides as vision and seeing is exercised in Heaven so hearing in the Church 't is a more imperfect way of apprehension but such as is competeâ—t to the present state Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eye seeth thee speaking of his extraordinary vision of God which is a glimpse of Heaven Now we have a report of God and his grace Satisfying ocular inspection is reserved for Heaven but now we must be contented with the one without the other 6. That to preach the word to us God hath appointed men of the same mould with our selves and intrusted them with the ministry of reconciliation As the Fowler catcheth many birds by one decoy a bird of the same Feather so God dealeth with us by men of the same nature and affections and subject to the Law of the same duties who are concerned in the Message they bring to us as much as we are men that know the heart of man by experience our prejudices and temptations for the heart of man answereth to heart as the face in the Waters Prov. 27.19 And so know all the Wards of the Lock and what Key will fit them Now the love and wisdom of God appeareth herein 1. Because God will try the World by his ordinary Messengers Col. 1.21 It pleased God by the foolishness of preaching to save them that believe We now live by faith and not by sight and therefore he will not discover his own Majesty and send us Nuncios and Messengers out of the other World or deal with us in an extraordinary way to lead us to faith and repentance but send mean Creatures like our selves in his name who by the manifestation of the truth shall commend themselves to every mans conscience to see if they will submit to this ordinary stated course We would have Visions Oracles Miracles Apparitions one come from the dead but Christ referreth us to ordinary means if they work not extraordinary means will do us no good Luke 16.30 31. And he said Nay Father Abraham but if one went from the dead they will repent and he said unto him If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead When God used extraordinary ways man was man still Psa. 78.22 23 24. Because they believed not in God and trusted not in his Salvation though he had commanded the clouds from above and opened the doors of Heaven and had rained down Manna upon them to eat and had given them the corn of Heaven They had their Meat and Drink from Heaven and yet they were rebels against God and unbelievers Their victuals came out of the Clouds their Water out
things as many that do well here in the world fare ill in the world to come but now 't is otherwise with the godly John 16. 20. Your sorrow shall be turned into joy Our last and final portion is most to be ragarded the Christian by temporal trouble goeth to eternal joy the worldling by temporal glory to eternal shame a Christians end is better than his beginning he is best at last a man would not have evil after experience of good 4. The comparison tho it be rightly stated and weighed by us it will have no efficacy unless we have faith or a deep sense of the world to come For unless we believe these things they seem too uncertain and too far off to work upon us 'T is easie to reason down our bodily and worldly choice and to shew how much eternal things exceed temporal but this taketh no hold of the heart till there be a firm belief of the glry oreserved for Gods People Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off To draw us from things that we see and feel we need a clear light about things we see not Men are sharp sighted enough in things that concern the present world but beyond it we can see nothing but by the perspective of faith and therefore reason as long as we will yet the consideration of the other world doth nothing prevail with us without a lively faith 5. This faith must be often exercised by serious meditations or deep and ponderous thoughts For the greatest truths work not if we do not think of them Faith sheweth us a truth but consideration is the means to improve it that we may make a good choice and our hearts may be fortified against all temptations we must often sit down and count the charges with our selves what it will cost us what we shall lose and what we shall get Luke 14.28 29 30. The Spirit of God will not help us without our thoughts for he dealeth not with us as birds do in feeding their young bringing meat to them and putting it into their mouths while they lie still in the nest and only gape to receive it but as God giveth Corn while we plow sow weed dress and with patience expect his blessing No here the Apostle was reasoning and weighing the case within himself 6. There is besides sound belief and serious consideration need of the influence and assistance of the holy spirit For besides his giving faith and exciting and blessing meditation to dispose and frame our hearts to bide by this conclusion the influence of the Holy Ghost is necessary for God is the chief disposer of hearts 't is not enough notionally to know this but we must be practically resolved and the heart inclined 't is a new inlightned mind and a renewed heart that is only capable of determining thus that we may live by it and that is by another spirit than the spirit of the world which naturally possesseth us even the spirit of God 1 Cor. 2.12 Which is promised to his children and inclineth us to place our happiness not in worldly things but in Christ and his benefits in short sense is too strong for reason without faith and faith cannot do its office without the spirit the flesh seeketh not reason but ease unless the heart be changed and otherwise biassed and bent all is lost USE Now I must shew you the use of this Doctrine 1. Certainly 't is useful for the afflicted in any sort whatever their troubles and afflictions be First for common evils 1. Are you pained with sickness a role to and fro in your bed like a door on the hinges for the weariness of your flesh in Heaven you shall have everlasting ease for that is a state of rest Heb 4.9 We are apprehensive of present pain but not of the greatness of the ease peace and glory that shall succeed tho the pains be acute the sickness lingring and hangeth long upon you yet present time is quickly past but eternity shall have no end 2. Must you dye and the guest be turned out of the old house You have a building with God eternal in the Heavens 2 Cor. 5.1 You do but leave a shed to live in a Palace and forsake an unquiet world for a place of everlasting repose 2. 'T is especially to be applied te those that suffer for righteousness sake Shall we shrink at sufferings for Christ when we shall be in glory with him for evermore How short is the suffering How long the reward For a greater good we should endure a lesser evil A Traveller endureth all the difficulties of the way for the sake of the place where he is going unto so should we What is the evil threatned Are you cast out by man as unworthy to live in any civil society You shall be received by the Lord into an everlasting abode with him 1 Thes. 5.17 And so shall we be ever with the Lord. Have you lost the love of all men for your sincerity and faithfulness You shall everlastingly enjoy the love of God Rom. 8.39 Are you reproached calumniated in the world Then you shall be justified by Christ and your faith found to honour praise and glory 2 Pet. 1.7 Are you cast into Prison you shall shortly be in your Fathers House where there are many mansions John 14.2 Are you reduced to forbid poverty You may read in the Scripture of the riches of the glory of the inheritance of the saints Eph. 1.18 In short are you tempted opposed persecuted consider much of your journey is past away you are nearer eternity than you were when you first believed Rom. 13. 11. They that both tempt and persecute cannot give so much to you or take so much from you as is worthy to be compared with your great hopes Immortal happiness is most desirable and endless misery most terrible therefore be you faithful to the death and you shall have the Crown of Life Rev. 2.10 Is life its self likely to be forced out by the violence of man the sword is but the key to open Heaven Door for you surely this hope will make the greatest sufferings to become light turn pain into pleasure yea and death its self into life 2. 'T is useful for all if only for the afflicted None is exempted and you must hear for the time to come but every good Christian should be of this temper and spirit and wholly fetch his solaces from the world to come else he is not possessed with a true spirit of Christianity which warneth us all to prepare for sufferings and calleth for self-denyal besides this is a great means to mortifie worldly affections which are the great impediment of the heavenly life when we once learn to despise the afflictions of the world our affections to the delights thereof die by consent both are
rooted in the same disposition and frame of heart such a dead and mortified temper as hath learned to contemn earthly things and they are both fed and miantained by the same considerations a looking to the end of things which maketh us wise Deut. 32.29 If our hearts be often in Heaven it will lessen all worldly things in our eyes and it will make us not only patient and contented in sufferings but diligent in holy duties fearful of sinning for all those pleasures which tempt us to neglect duty or to make bold with sin are no more worthy to be compared with the glory which shall be revealed in us than our sufferings are yea the argument holdeth stronger against them if the greater sufferings should not deter us from our duty certainly vain pleasures should not they that cast off the profession and practice of Godliness out of indulgence to carnal delights or some worldly hope are less to be pitied because they involve themselves in a more hainous sin than they that shrink from it out of some great fear for torment and death which are the chiefest things we fear are destructive of our nature therefore we have a natural shunning and abhorrence of them but those other things are such things as nature may easily and without greater inconveniency want such as Preferment Splendor of life sottish pleasures they are inticed by their meer lust which is not so pressing as fear SERMON XXVII ROM VIII 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God THE Apostles Intent in this Paragraph is to set forth the excellency of that Glory which shall be revealed in the Children of God the argument is Because when this is brought to pass there shall be a general renovation of all things 't is figuratively expressed all things are by a natural inclination carried to their most perfect estate so are the creatures to this renovation and restauration as if they did wait and long for it for the earnest expectation c. In the Words 1. Who waiteth The Creature 2. How it waiteth With earnest expectation as it were looking attentively for the time 3. For what or the term of its waiting For the manifestation of the sons of God 1. Let us explain these circumstances 2. Consider how much they suit with the Apostles Scope For Explication 1. Who waiteth The Creature But what Creature Some understand man designed elsewhere by this Appellation Creature Mark 16.15 Preach the Gospel to every creature That is to all mankind so here they understand man because there are affections and dispositions attributed to the creature here spoken of which are only proper to such a creature as is reasonable but they are metaphorically to be understood they do as it were long for and expect Well then Let us see what creature is intended not the good Angels for they are not subject to vanity and rhey are in possession of this glory Matth. 18.10 They always behold the face of our heavenly Father Not Devils or evil Angels they do not earnestly expect these things but tremble at them Matt. 8.29 Not men not the wicked the reprobate world for they care not for these things yea they scoff at them 2 Pet. 3.3 There shall come in the last days scoffers walking after their own lusts saying Where is the promise of his coming Not the Saints and Believers for they are distinctly spoken of by themselves v. 23. and are opposed to this expecting groaning creature And not only they but we our selves also Not the Beasts for they are uncapable of a prospect of futurity and are made to be taken and destroyed therefore 't is meant of the whole frame of the Universe Heaven and Earth and the creatures in them they do as it were expect the time when they shall be restored to the Primitive state of their creation The whole frame of the Vniverse was first made in a beautiful state for the Glory of God and the use of man 't is subject to many changes and at length to destruction The Earth and the Elementary Bodies shall be burnt up as a Scroll but they shall be renewed and restored when the children of God come to their glorious estate the deformation of the creature began with mans sin and the reformation with his compleat happiness 2. How it earnestly expecteth and waiteth The Word signifieth it expecteth with head lifted up and stretched out The same word is used Phil. 1.20 According to my earnest expectation When a man longingly expecteth any thing he lifts up the head sendeth his eyes after it that he may see it afar off As Judges 5.28 The mother of Sisera looked out of a window and cried through the lattis Why is his chariot so long a coming But how can this be applied to the creature which is without reason and sense I Answer By a metaphor 't is translated from man to them because there is something Analogous as they are directed and inclined to such an ends as in the Scripture the Floods are said to clap their Hands for joy and the Mountains and Hills leaping and skipping like Rams And in the desolation the City of Jerusalem is said to weep sore in the nights her Tears are on her Cheeks and again Lam. 2.18 19. The wall is said to cry in the night Yea our Lord himself speaketh to the sea as if it had ears Mak. 4.39 He said to the sea Peace be still So the Apostle speaketh of the creature as if it had will desire hope sorrow and groaning 3. For what The manifestation of the Sons of God Manifestation is the discovery of something which before was obscure and hidden and by sons the subject for the adjunct is meant the Right and Priviledges of Gods Children that is that the Glory prepared for them may visibly appear when they shall be set forth with splendor and majesty becoming the Sons of God For the righteous shall shine like the sun in the kingdom of the Father Matth. 13.43 And 't is said sons comprehending all of that sort Christ is not excluded and all believers are included your happiness dependeth on the Glory of Christ Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is And the creature is said to expect it because their perfect estate dependeth on our happiness Acts 3.21 Whom the heavens must receive until the time of the restitution of all things We look for new heavens and new earth 2 Pet. 2.12 13. wherein dwelleth righteousness 2. How it suiteth with the Apostles scope I Answer The Apostles intendeth three things 1. To set forth the excellency of our hopes 2. To raise up expectation 3. To perswade the necessity of patience In the mean time the present argument is serviceable to all these uses 1.
upon the Son but through the Blessed Spirit and so we come aright to God 2. That prayer may carry proportion with other duties All the Children of God are led by the spirit of God Rom. 8.14 as in their whole conversation so especially in this act of prayer Look as in common providence no creature is exempted from the influence of it for in him they all live move and have their being exempt any creature from the dominion of providence and then that creature would live of its self So as to gracious and special providence you cannot exempt one action from the spirits influence for we live in the spirit and walk in the spirit Gal. 5.25 We sing with the spirit and hear in the spirit and serve God in the spirit so we pray in the spirit only there is a special regard to this duty because here we have experience of the motions of the renewed Soul directly towards God and so of the comforts and graces of the spirit more than in other duties 3. Because of our impotency We cannot speak of God without the Spirit much less to God 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost That is on him as the Messiah and Redeemer of the World 'T was a deadly state the Redeemer found us in to lessen mans misery was to lessen the grace of Christ so we must not extenuate the Honour of our Sanctifier we can neither live nor work nor walk nor pray without the Spirit The help is not needless if we consider what we are and what prayer is what we are who are enemies to our own happiness and holiness and Prayer which requireth such serious work surely the setting of our hearts and all our hopes upon an invisible Glory and measuring all things thereunto is a work too hard for a carnal sensual creature that is wedded to present satisfactions and without this there is no praying in a spiritual manner they that love sin will never heartily pray against it and they that hate an Holy Spiritual Heavenly life can never seek the advancement of it Now this is our case we may babble and speak things by rote or we may have a natural fervency when we pray for Corn Wine and Oyl and Justification and Sanctification in order thereunto we may have a Wish but not a serious Volition of spiritual and heavenly things which is the Life and Soul of Prayer 4. With respect to acceptance Psal. 10.17 When thou preparest the heart thou bendest the ear Rom. 8.27 He knoweth the mind of the spirit because he maketh intercession for the saints according to the will of God God knoweth what is a belch of the flesh and what is a groan of the Spirit every voice but that of his Spirit is strange and barbarous to him he puts us upon holy and just requests he hath stirred them up in us as a Father teacheth a Child to ask what he hath a mind to give him 3. Cautious against some abuses and mistakes in prayer 1. This is not so to be understood as if the matter and words of prayer were immediately to be inspired by the Holy Ghost as he inspiried the holy men of God in their prophecying and penning the Holy Scripture We read 2 Pet. 1.21 That holy men spake as they were moved by the Holy Ghost And we may say Holy Men pray as they are moved by the Holy Ghost but yet there is a great deal of difference between both these partly because they were immediately moved and infallibly assisted by the Spirit so moved and extraordinarily born through that they could not err and miscarry they were free from any fault failing or corruption in the matter form or words wherein this was expressed all was purely Divine But in our Prayers we find the contrary by sad experience Partly because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord both for matter manner and method but it is no sin in a Child of God against the guidance and governance of Gods Spirit to use anoâ—her method than he used To contract and shorten or to lengthen and inlage his Prayers as opportunity serveth and yet the Prayer is the Prayer of the Spirit that that is directed ordered and quickned by the Spirit 2. This is not to be understood as if we should never pray till the spirit moveth us The Prophets were not to Prophesy till moved by an extraordinary impulse for they were not bound by the common law of Gods servants or children to see visions or to prophecy but we are not to stay from our duty till we see the spirit moving but to make use of the power we have as reasonable creatures Eccles. 9.10 Whatever thy hand findeth to do do it with all thy might and to stir up the gifts and graces that we have as believers Isa. 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee and in the way of duty to wait and cry for the necessary influences of the Lords Spirit Cant. 4.16 A wâ—ke O north-wind and come thou south wind blow upon my garden that the spices thereof may flow forth let my beloved come into his garden and eat his pleasant fruits And to obey his sanctifying motions Psal. 27.8 When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek 3. We cannot say we have not the Spirit of Prayer because we have not such freedom of words as may give vent to spiritual affections If there be a sense of such things as we mainly want that is Christ and his graces and an affectionate desire after them and we address our selves to God with these desires in the best fashion we can that we may have help and relief from him and you are resolved not to give him over till you have it you have the Spirit of Grace and supplications tho it may be you cannot inlarge upon these things with such copiousness of expression as others do Therefore let us consider what is the Spirit of Prayer and how far doth he make use of our natural faculties I conceive it thus A man is convinced that his happiness lyeth in the injoyment of God that there is no injoynment of God but by Christ till he be justified and sanctified and walk in Holy obedience to him The Spirit of God upon this changeth his heart and 't is set within him to seek after God in this way 1 Chron. 22.19 Now set your heart and your soul to seek the Lord your God And Psal. 119.36 Incline my heart unto thy testimonies Now because the will without the affections doth not work strongly but is like a ship without sails affections are the vigorous and forcible motions of the