and of our selves all other knowledge is but poor and mean The Philosopher when he had been much admiring the knowledge of nature did wonder that any would give way to sensual and bruitish pleasures which they by the light of nature so much condemned But what is this knowledge in Comparison of the knowledge of Christ All knowledge whether Natural or Divine is now but weak and feeble scant and narrow how little doth any man know of himself how many things are there in Nature that to this day do remain a mystery and riddle to the wisest of men how little do we know of God but then our knowledge shall be widened So our wills and affections are now but narrow and weak things they can hold but a little but then they shall be enlarged 1 Cor. 13.12 We know now but in part and we love now but in part but when that which is perfect is come then that which is in part shall be done away Nay not only shall all the faculties of the soul be thus widened But all the graces of the soul shall be perfected there shall be no defect nor weakness in them there shall be no dimness in our spiritual sight our Wills and Affections our Love and our Joy they shall all be full of strength as a man is in his full strength when every member of his body comes to its ripeness and maturity 4. Ephes 13. till we all come to a perfect man to the measure of the stature of the fulness of Christ 12. Heb. 28. The spirits of just men made perfect that is their souls then there will be no mixture of Corruption to disturb our graces or to interrupt the exercise of them 5. Ephes 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing c. Alass the spouse now acknowledgeth though she is comely yet withal she is very black not onely in respect of persecution but in respect of inherent distempers but Christ will present his Church hereafter without spot or blemish The gold of Gods People shall then have nothing of dross in it their wine then will have nothing of water in it our graces and Comforts then will be both unmixt there shall then be no halting in our obedience our Saviour propounds this as the pattern of our prayers that we should pray that the will of God may be done here on earth as it is done in heaven How is it done in heaven perfectly without any weakness without any intermission In a word there shall be neither sin nor Satan nor corruption nor temptation not a vain thought not a wry look nothing that may disturb the graces or darken the Comforts of the Soul 3. Consider the sweet Communion that shall be between the People of God and Saints and Angels The Communion of Saints it is a kind of heaven here upon the earth but what will this Communion be in that blessed inheritance when we come to be fully possest of it The Apostle mentions this as one of the great priviledges of the Gospel 12. Heb. 22. We are come to mount Sion the heavenly Jerusalem and to an innumerable company of Angels c. We do not now converse with God as we did at Mount Sinai but in another manner Doctor Taylor when he was a Prisoner did account it his joy that he was a fellow Prisoner with holy Bradford If the Communion of Saints in prison have so much of sweetness in it what is the Communion of Saints in glory Consider we shall then have Communion not with a few onely but with the whole Collective body of the Saints that have been in all ages and therefore it is said they shall sit down with Abraham and to have Communion with the Patriarkes and Prophets and Apostles and all the holy men of God that ever lived how refreshing must this Communion needs be Nay then we shall have Communion with none but Saints as with all Saints so with none else Alass in this world we live in the midst of a mixt multitude and our comforts are frequently disturbed by false brethren that creep in amongst us you know how much Lot was disturbed by the Sodomites and sometimes they creep into the very Church too God complains in the 14. Numb of a mixt multitude who were not of the same spirit with Caleb and Joshua they were men of another spirit and followed God fully Now how much is the sweetness of the Communion of Gods People here upon earth damped by the miscarriage of professours how much many times does Religion suffer and the name of God suffer yea how much do they themselves suffer and their holy profession but when the sheep shall be separated from the Goats the tares from the Wheat and the Chaff from the Corn Communion with the Saints must then be much more delightful Again it shall not only be with all the Saints but with the Saints in their perfection and highest improvement Take the best of Saints here on earth and they have something in them that renders their Communion unlovely It 's said of Elias he was a man of like Passions and the Apostles themselves when the people would have adored and worshipped them they cryed out do not this thing for we are men of like passions with your selves The best of men have something in them to witness they are but men take the holyest and the most improved Saint who ever lived you find something recorded in Scripture which shews he was yet in a state of imperfection that he was not arrived to that blessed estate that this Inheritance implies Now to have Communion with Saints and all Saints and none but Saints and Saints in their utmost and highest improvements and in a state of perfection this must need be very admirable Farther to have Communion with Saints in their highest imployments in praising and adoring and admiring of God To have Communion with those that are godly in civil converse in ordinary visits is a refreshment especially in times of common calamity how refreshing is the sight of gracious Persons but to have Communion with them in praising and blessing God in singing Halliluiahs is very pleasant Moses thought Communion with Gods people a desireable thing in the time of affliction therefore it is said he made it his choice 11. Heb. 24.25 Chusing rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season And if it be so in a suffering Condition what is it in a glorified state and if in Civil matters what is it in these Spiritual imployments Lastly Such Communion with them that shall never be interrupted as shall never expire they shall be for ever with the Lord This shall be the Portion of them all and they shall be for ever together In this world the company of friends is pleasant but that which damps their refreshments is the thoughts that there must
natural constitution are but one step from hell and everlasting flames and between us and it there is nothing but a brittle and uncertain life What astonshing love is this God so loved the world that he gave his only begotten Son 3. John 16. 1 John 3.5 Now how disingenuous and unworthy is it in us to slight and undervalue these high discoveries of love Again Consider what a mercy it is not only that heaven is become possible but also that God vouchsafes us this priviledge to discover the excellency of heaven to us with means for the obtaining of heaven and his blessing upon the means that by all we might be made meet to partake of this Inheritance These are mercies that God doth not vouchsafe to all men 147 Psal 19 20. He hath not dealt so with other nations Farther not only is this inheritance possible and a discovery made of it and means afforded for the obtaining it But God gives us also many incouragements to make use of these means this Inheritance is not only purchased but proffered and tendered if we are willing to accept and do not refuse it God will bestow it Nay God doth not only proffer it but he importunes our acceptance of it how often doth Christ perswade and perswade with a great deal of importunity that you would accept of this Inheritance I have stretched out my band all the long to a gainsaying people Farther the terms upon which he encourageth us are only upon the account of free-grace Who ever will let him take of the waters of life freely Come buy wine and milk without money and without price 55. Isaiah God only requires us to bring a sense of our wants and what a most unworthy requital is this of the love and kindness of God to undervalue this Inheritance 2. We hereby render our selves so far as we undervalue these mercies so far uncapable of partaking of them It was said of the Jews they thrust away the kingdom of heaven from them 13. Acts 46. That is as Beza upon the place observes their carriage and contempt did declare them unworthy 22. Matth. Christ sent forth his messengers to invite to the wedding seast The Guests were indeed Invited but they all made light of it What was the Issue The king sent his servants to call in other guests God will first bring us to prize these mercies before he vouchsafe them 3. They who slight these mercies bring themselves under an absolute necessity of perishing 2. Heb. 3. How shall we escape if we neglect so great salvation If we refuse this inheritance we undo our selves for ever Quest But what kind of neglect is it that doth deprive us of this Inheritance Answ When the neglect is total and we prefer the world so much above it that we only mind the things thereof As that rich man 12. Luke minded his barns his In-comes but his soul he cared not for vers 19 20 21. So when we prefer any thing above it 10. Matt. 37. He that loveth father or mother more then me is not worthy of me This was Esaus great sin his profaneness his selling his birth-right for a mess of pottage and when we so neglect it that we are not wiling to undergo any thing for it or deny our selves any thing in order to it we are rendered all together uncapable of this Inheritance There are other neglects through weakness and they are such as the people of God are incident unto as sins of infirmities As when they do not pray with that fervency and strive with that earnestness for that kingdom of heaven which is set before them as becomes the excellency of these things Now this kind of carriage may give us cause of shame and trouble but doth not cut off our right That is the second Consider what we slight and what we do in undervaluing these mercies 3. Consider for what it is that we so much undervalue this glorious Inheritance No man doth slight this but it is in order to the securing of other enjoyments Now what enjoyments are there like these If there were any better then these then this practice were Justifiable Nay if there were any enjoyments equally as good as these then these neglects were excusable but in as much as none are to be compared with these this is that bespeaks these neglects though but in part without excuse Now what should tempt us to a neglect of these glorious things can we expect to meet with that in sin or in Creature and outward comforts can we expect that the world should be so sweet as to countervail the loss of them Our ease our safety I might instance in all outward things alass these things are but vain while they do continue and it is but for a moment that they can continue and there can be nothing of satisfaction found in them they are but such mercies as God bestows upon the worst of men and they are useless in our straits and therefore why should these clog us in our pursuits after greater matters Vse of Direction What shall we do that we may shake off that sluggishness and get above that dullness of Spirit that is usually in us in our pursuit after matters that do so highly concern us 1. Direct Consider how much it is your duty and concernment to bestow your utmost earnestness there It was the commendation of John Baptists hearers 11. Matth. from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force So it is our Saviours advise strive to enter in at the strait gate Striving denotes our utmost earnestness it is not endeavours alone nor is it earnestness for a time but it must be a constant earnestness a fixed course in pursuing this glorious Inheritance 2. Direction Be much in the great duty of Meditation there are many advantages in it It gives all kind of truths a free passage into our hearts Therefore by Meditation we should be often taking a view of this glorious Inheritance as Moses went up to the top of Pisgah and from thence took a view of the promised Land so we should often by Meditation take a view of all those excellencies It was the advice of a Learned writer concerning meetness for eternity Says he if you would be serious in preparing for Eternity do but spend one quarter of an hour every day in considering what Eternity is If you would be more lively and vigorous in your prayers and endeavours be frequent in considering what it is you strive for Again Meditation is admirable not only to imprint the excellency of this Inheritance upon our hearts but also to preserve those apprehensions that we have of this glorious Inheritance already Now that this may inflame our souls with love to God in that God hath not only made provision for us in this life but for Eternity and such a glorious Inheritance as this is we should be often
beyond what ever it was before beyond what discoveries we are able possibly to make thereof Now to know that glory in Heaven which the Saints shall enjoy how will that recompence all the afflictions troubles and perseeutions that may befall the people of God upon the account of teir cleaving to God 8. That there is an absolute necessity of living the life of Faith in all Conditions In Prosperity not to be lifted up but by faith to live upon God whilst we have other things to keep our hearts loose from them so in adversity when we are stript of these things still to keep our hearts in an equal poyse and frame this is the life of Faith these are the great Principles wherein this Doctrine of God our Saviour designs to establish us Arg. 2. It must needs be an eminent priviviledge to enjoy the Doctrine of God our Saviour because of the many attempts of Sathan and his instruments to rob the Church of God of so great a benefit if it was not so great Sathan would not be so busie to imploy his opposition against it Sathan would be content that men should be great and grow rich so that their hearts do but go out after these things but he cannot that they should enjoy the free use of the Gospel The Apostate Andgels since they left their first station have used all devices to make Man as miserable as themselves therefore compare Job 1.7 with 2 Pet. 5.8 in Job 1.7 God asked Sathan Wence comest thou Then Sathan answered the Lord and said From going to and fro in the earth and from walking up and down in it this speaks his diligence and you find 2 Pet. 5.8 He goes up and down like a Roaring Lion seeking whom he may devour this speaks his design which he goes up and down in the earth for he is a kind of an ubiquitary and continuall Spye observing what mens designs and dispositions are that he may accordingly sute his Methods and Devices and he goes up and down as a Roaring Lyon Now because Sathan well knows and by experience finds that nothing hath more conduced to the reeovery of Souls out of his powere and more himdred the increase of his Kingdom nay nothing doth more endager his final over throw than this Doctrine of God our Saviour therefore he is come down with much wrath against it Rev. 12.9 12. And the great Dragon was cast out that old Serpent called the Devil and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him and in v. 12. The Devil is come down to you having great wrath because he knoweth he hath but a short time It was sopken of those times immediatly succeeding the Ministry of that great Apostle St. John by whom this book was written Now this casting down of Sathan and the casting out of his Instruments his Angels is by the Doctrine of the Gospel thus our Saviour sent out his Seventy Disciples to preach the Gospel Luke 10.17 18. when they returned home again they came with joy saying Lord even the Devils are subsect to us through they Name ver 18 And he said unto them I beheld Satan as lightning fall from Heaven The delusions of Saran can no more stand before the light of the Gospel than Dagon could stand before the Ark How do the mists and shades of the night vanish at the appearance of this Sun It is no wonder then that Satan bestirs himself to his untmost to hinder the preaching of the Gospel which he knows will be the pulling down of his own Kingdom There are three wayes or courses that Satan hath useually taken to hinder the spreading and endeavoured the extirpation of this Doctrine 1. By engaging the Princes and Potentates and great Ones of the World to do their utmost to suppress it This is that which was foretold by the Prophet David long since Psal 2.1 2. The Heathen rage and the People imagine a vain thing the Kings of the Earth set themselves and the Rulers take counsel together against the Lord and against his Annointed But all is but a vain thing But this shews the Combinations that Satan would raise up against the Church and that amongst the great Ones of the Earth and this is partly by their Laws and Edicts prohibibiting the searching into this Holy Writ these Oracles of God See how the Jews had laid their heads together and met in Councel to suppress this Doctrine in those times how they stourged and imprisoned and used all kind of barbarism to prevent the spreading of the Gospel as you may read in the Book of the Acts Acts 5.27 28. and 4.18 They commanded them not to speak at all nor to teach in the Name of Jesus Again not only by their Edicts forbidding the preaching of the Gospel but farther by raifing up fierce persecution against the Gospel How great a crime is it at this day among the Papists to have a Bible in the House How many in Queen Maryes days lost their lives upon this very account it was not their persons that they laboured to destroy so much as their Principles for upon their renouncing the Faith of the Gospel they did escape you may read how all along in those times of Persecution they might have escaped all those dangers if they would but have parted with this Gospel and Doctrine of God our Saviour they might have preserved their lives but as it is said Heb. 11.35 where you read of the cruelties that were exercised to wards the people of God they were tortured sorely afflicted not accepting deliver ance Was not deliverance desirable Yes but they could not have it upon any other terms but upon such as were unsafe to their Souls and what was it to preserve a monmentany life and to run the hazard of the everlasting welfare of their Souls on those terms they did not they durst not accept deliverance and these have been the terms all along that the enemies of the Church have stood upon raising up Seducers to corrupt this Doctrine when he cannot hinder this Doctrine from spreading he labours to binder its spreading to advantage How many Seducers hath Statan raised up in all Ages whereby he hath laboured to mingle their poyson with this milk how active he hath been and doth continue to be doth appear by the many cautions and warnings that St. Paul all along gives the Church against them Ephes 4.14 That in henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftines whereby they lie in wait to deceive Observe Satan imployes his Emissaries they are their Crasts-masters they are notable Artists very skilful to do mischief The sleights of men and cunning craftiness It is a Metaphor from Dice an An that some have of cogging a Dye that so they many make it answer to what cast they please such
these Principles oblige those that own this Doctrine to put in practice Certainly it is only the want of living up to these Rules that brings this Doctrine under such contempt and reproach Now as I have spoken of our adorning this Doctrine by our carriage in reference to God and to all men in general so I should now come in the 3. How we must adorn this Doctrine by our carriage to our enemies 1. What ever injuries we meet with from enemies this Doctrine teacheth us not to be our own avengers How many unjust injuries did David suffer from Saul and how often did God deliver Saul into his hands in so much that his followers said the Lord hath delivered his life into thy hand Now he is in thy power O says David 1 Sam. 24.12 The Lord Judge between me and thee and the Lord avenge me of thee but my hand shall not be upon thee ver 11. Moreover my Father see yea see the skirt of thy robe in my hand c. how often had David the like opportunity to destroy Saul but no saith he God will avenge me he will either fall in battle or however the hand of God will come upon him for his unrighteous dealings with me So it is said of our Saviour who did no sin neither was guile found in his mouth who when he was reviled reviled not again who when he suffer'd he threatnld not but committed himself to him that judgeth righteously he committed all to God This is that that we are taught by this Doctrine to commit all to God and not to avenge our selves 2. To be so far from being overcome with evil as to overcome evil with good To pray for them that persecure us and despitefully use us to be instruments of all the kindness we can to their Souls who are instruments of all cruelties to our bodies This was our Saviours temper Luke 23.34 Father so give them for they know not what they do he pitied them and prayed for them even then when they were acting all the cruelty they could against him and he hath left us an example that we should follow his steps 1 Pet 2.21 Rom. 12.19 20 21. Dearly beloved avenge not you selves but rather give place unto wrath for it is written Vengeance is mine and I will repay saith the Lord therefore if thine enemy hunger feed him if he be thirsty give him drink for in so doing thou shalt heap coals of fire â—â— head be not overcome of evil but overcome evil with good This would be a noble Principle in you 3. Be ready to forgive them it is an high expression of the Apostle Eph. 4.32 Forgiving one another even as God for Christs sake hath forgiven you O! how much hath God forgiven you how many and how great were those scores that you have run into with Divine Justice hath God forgiven you for Christs sake think of that expression when you find any thing of revenge stirring in your hearts This is the Rule our Saviour prescribes that when ever we pray for pardon for our selves we should pray for it with a willingness to pardon others Forgive us our debts as we forgive our debtors They who expect forgiveness from God and are not willing to forgive others are never like to prevail in their requests O what high engagements does this Doctrine lay upon us and how lovely would this Doctrine appear to the world if these Rules were but strictly observed 4. To love our enemies This is a hard Doctrine Nature teacheth us to love our Friends but this goes higher it teacheth us to love our Enemies Herein we are required to shew our selves to be children of our Heavenly Father Mat 5. If you love them that love you what reward have you do not even the Publicans the same vers 44. But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them that dispitefully use you and persecute you that you may be the children of your Father which is in heaven The Publicans were looked upon as the vilest sort of sinners yet these men came up to this good nature but this Doctrine teacheth us to love our Enemies and to do all the good we can to them that labour to do all the evil they can to us Indeed in some cases our Saviour gives a dispensation we must not cast Perls before Swine lest they trample them under their feet so not to throw these reproofs to them that will turn again and rend them In a word this Doctrine prescribes to us to do all we can to win our Enemies over to a liking of what they oppose and thus as to our Enemies as well as our Friends we should do what we can to commend the ways and services of God to them and to bring them into a love of them 1 Pet. 2.15 For so is the will of God that with well doing you may put to silence the ignorance of foolish men You should by well doings silence them that they may not be able to speak against your persons or professions or Principles such a carriage would be hugely to the advantage of the Gospel 3. A third head is this Our carriage towards our Brethren and fellow Christians should be such as to adorn the Doctrine of God our Saviour and in respect of our carriage towards them take this in general Whatever friendly Office whatever expression of tenderness and care we are to shew to men in general and to Enemies we are under a stricter obligation to shew the same to our fellow Christians though we are commanded to do good to all men Gal. 6.26 yet especially we are commanded to do good to the household of Faith The whole duty of man is summed up by our Saviour in this one word Love When the Lawyer came to Christ tempting him Mat. 22. Master which is the grace Commandment in the Law vers 36 37 Jesus answered and said unto him Thou shalt love the Lord thy God and thy Neighbour as thy self On these two Commandments hang all the Law and the Prophets our Saviour makes this duty of Love an universal duty Some of the Philosophers thought Love was an universal affection and all the other affections but a diversication of Love Love branched out in different ways and there is some reason in this The reason why we have any thing is because it opposeth what we love and the reason why we grieve for any thing is because it stands between us and what our love is set upon so I might speak of all the other affections But to be sure this will hold in Love to be a debt that we owe both to God and Man This is the sum of all the debts we owe and this debt though we are still paying it yet we are still owing it especially to the houshold of Faith our fellow Christians 1 John 3.22 23. compared with ver 22. And whatsoever we
he had power to stand and ability to resist all oppositions and temptations but still he was left to a mutable will But our estate of Recovery is another kind of Estate as to our security in it because it depends upon Jesus Christ as I shall shew when I come to speak of that part of the Text The love of God is a fixt love because it is in and through Jesus Christ Apl. For the Application of this point How abundantly well are they provided for that have the love of God for their portion though they have nothing else though they have not a a Friend on Earth yet if they have the God of Heaven to be their Friend if they have God to own and stand by thm they have enough This was Saint Pauls comfort Though no man stood by me yet the Lord stood by me 2 Tim. 4.16.17 Though thou hast no estate nor Friend nor Creature comfort yet in having the love of God thou hast all nay ten thosand times more then all You may judge what a refreshing it was to the Prophet Daniel Dan. 9.23 At the beginning of thy Supplications the Commandment came forth and I am come to shew thee for thou art greatly beloved when Daniel was ready to faint under his Vision in the 10. Chap. 7.8 in the 11. verse O Daniel greatly beloved what greater word could be spoken then this A man greatly beloved of the great God Psal 144.15 Happy is the People that is in such a case yea happy is that People whose God is the Lord. Let our condition be what it will in all other respects yet if we have but this single priviledge there is enough in this alone to make us happy Though we be under reproaches as St. Pauls was yet he be being clear in his Conscience towards God that he had a Conscience void of offence both towards God and towards man he trampled on those Reproaches It s a small thing for me to be judged by mans Judgment We pass through good report and ill report If our condition be want what can he want who hath an interest in him in whom is infinite fulness If our condition be Sufferings what suffering can be harsh to them that have the presence and love of God to sweeten them Here is our strength and comfort indeed but if God with hold his love or suspend the manifestation of it where are we Death it self which is the King of Terrors is no terrour to us if we have but the love of God there is enough in that to turn the dark Valley of the shadow of death into a pleasant entry into everlasting glory Psal 23.4 Though I walk through the Valley of the the shadow of death I will fear no evil For thou art with me thy Red and thy Staff they comfort me Why because thou art with me with me why God is with all his Creatures he is every where Yea but with me in thy favour and love and care and tenderness to uphold support and comfort me when none else can comfort me 2. Appl. The next use is by way of examination You see this priviledge is highly great it is no small matter any of us to know in what posture we stand in reference to it It is our great and cheif concern for all depends upon this theefore let me perswade you from hence to examine your interest in the love of God And although the love of God as it is in him is secret and invisible to us yet it discovers its self in its Fruits and Effects so that it may become discoverable There are many hidden Causes but they may be discovered by their effects as we know the nature of a Tree by the Fruit and the nature of a Fountain by the Stream Now if we would know the love of God to us the truest way to discern it is by our love to God Examine your selves by this 1 John 4.19 We love him because he first loved us If thou hast any spark of love to God to his truth to his ways to his ordinances to his People all these are as so many Fruits of his love to thee He loved thee first and that love kindled in thy heart a love to him Love to God is a spark that comes from Heaven But you will say our love to God may be as hidden and difficult a thing for us to discern in regard especially of the deceitfulness of our hearts as the love of God to us is I shall therefore turn you to one place of Scripture Joh. 14.21 He that hath my Comandments and keepeth them he it is that loveth me shall be loved of my Father and I will love him and manifest my self to him He is loved of God that keeps his Commandments that is that makes it his design and endeavour so to do Now consider what love do you find in your hearts towards God his truth and his ways c. and from hence you may reasonably conclude his love to you 2. A second Rule by which we may be helped in discerning whether we have any right or title to the love of God is this What have you received those Mercies from God that are the infallible Pledges of his peculiar love there are no kind of outward Mercies almost but God may and does sometimes bestow those things in anger God answered the People of Israel in many of their rash requests in anger he gave them quailes in anger c. Again these outward Mercies at best if they do not come in anger are but Fruits of Gods common bounty But now what Mercies do you partaâ—â—e of which are infallible Pledges of his special love there are such Mercies there are indeed some Mercies that may be called in a 〈…〉 gâ—â—â—shing Mercies in respect of their 〈◊〉 and conducenâ—â—â—o bring us to partake â—of 〈◊〉 Mercies indeed as the Gospel for instance 〈◊〉 Yet God vouch fafes this to them 〈…〉 by it as the Jews had the sword Psâ—lâ— 147â—19 20. He shewed his word unto 〈◊〉 his Statutes and his Judgements unto Israel He hath not deâ—â—lt so with any Nation and as for his Judgements they have not known themâ— Rom. 9.2 To them were committed the Oracles of God Herein God hath been good to his People above others the body of his professing People Rom. 9.2 Theirs is the Covenant and the giving of the Law and the service of God and the Promises Yet this Mercy though it be a more limited Mercy then ordinary and common Mercies are yet is no such distinguishing Mercy but that we may be Partakers of it and yet not have an interest of Gods peculiar love This sadly appears for alas how many are there that live under the Gospel and yet are so far from reaping that salvation which the Gospel brings that it only heightens their misery and condemnation How many woes did our Saviour denounce against those Cities that enjoyed the Gospel in so great a plenty and yet
shall be called Jesus for he shall save his People from their sins This is the Salvation for in saving from sin he saves from all present and future miseries But How does Christ save from sin By Justifying our Persons by his Blood in satisfying for all the guilt we have contracted 2. And by sanctifying our Natures by his Spirit in subduing those perverse and crooked dispositions that are in the hearts of all by nature Again it points out how we may come to have an interest in Christ and how Christ is willing to be ours if we are but willing to be his He is willing to be our Saviour if we are but willing to be his Subjects and to accept of his Government It directs us where to go for strength to be able to make a full resignation of our selves to him that we may go to the promises of God and to the spirit of God and fetch strength from them 3. That the full enjoyment of God is not in this world The happiness of Gods people here is but in its infant state the Apostle says Whilst we are present in the body we are absent from the Lord they that enjoy most of Gods presence here have but a kinde of absence if compared with the presence that they shall have of God hereafter 2 Corinth ver 5.6 7. We walk by faith and not by sight that is we have not the fruition of God in that fulness but by faith we expect it we have not our happiness in hand but we have it in hope the knowledge that we have of God now is but in part our graces are imperfect here we see God now darkly as in a glass in the glass of his Creatures in the glass of his Ordinances in the gless of his Experiences but then we shall see 〈…〉 face Now the design of this Doctrine is not only to teach the people of God where to 〈◊〉 happiness but also when to expeâ—â— it 〈◊〉 in this world but hereafter though we are to strive after it here on earth And though this Doctrine is unpleasing to many who are all for present delights of this world yet there is enough in it to prevent all such disparagement as some would cast upon it and all such â—â—â—â—eartning as the People of God are subject unto This Doctrine tells us that happiness is here only inchoative but hereafter it will be Consummated and that this future happiness is as sure as if it was now enjoyed to all who are truly called to ascertain this God hath given his people many foretasts of their blessed estate hereafter 2 Cor. 5.5 He hath given to us the earnest of his spirit viz. The Graces and Comforts of his Spirit those refreshings and revivings which only the Spirit of God can work in the hearts of his people these are enough to support and secure them 4. That the great work and business of Man here upon the Earth is to glorifie God All things as they are of God and by God so they are to God Rom. 11. last 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Every man hath his work appointed here upon the Earth and this life is the time wherein this work is to be finished therefore our Saviour saith John 17.4 Father I have glorified thee on earth I have finished the work which thou gavest me to do The work he had to do was to glorifie God thus the same work is given proportionably to all Believers Our work is to purge our selves from all filthiness both of flesh and spirit and to perfect holiness in the fear of God This is the design both of the Threatnings and Promises all the parts of this Doctrine of God our Saviour is to engage us upon the serious undertaking of purging out of all filthiness 2 Cor. 7.1 That it is the design of the threatnings is clear to all and that it is the design of the Promises saith the Apostle Where fore having so many gratious Promises let us cleanse our selves from all filthiness both of flesh and spirit All the kindness that that the Promises discover and hold out to us allow of no Latitude to sin and wickedness no they are the strongest engagements to Sanctity and Holinerss that can be Having thess Promises what Promises are those I will be their God and they shall be my people ple 2 Cor. 6.16 that one Promise is the sum and substance of all So our work here upon the Earth is to mind especially the work of our Souls this is a great and choice thing that God hath instructed us in And also to promote the Spiritual good especially of otheres not only to be blessed our selves but to be blessings to others that Gods Word may run and be glorified not only amongst our selves but amongst others In one word our work here upon the Earth is to devote our whole selves our all to Gods service to give all we have to him that holiness to the Lord may be written upon our hearts and acted in our lives 5. That it is impossible that we should ever live to so mucxh purose so much to the true Comfort and real Happiness as by living unto God and in Communion with him The design of the Doctrine of God our Saviour is to fix this Principle in our hearts As many as walk according to this rule peace shall be upon them and upon the whole Israel of God This is the Character of the whole Israel of God that they do walk according to this Doctine of God our Saviour 6. Though there be many discouraging weaknesses and infirmities in the best of Saints yet we are to hearken to what relief this Doctrine propounds against both it is the Affliction of many a poor Soul of every awakended Soul that is gratious it dare scarcely pray or hear or engage in any duty because it finds so great unfitness and unsuitableness for duty But this Doctrine directs us how we may be relieved and how of weak we may be made strong it dirextrs us to go to the Spirit for its assistance and to Jesus Christ for acceptance 7. That all the Afflictions and Oppositions we can meet with in this world upon th account of our cleaving to God are not so confiderable as to render the ways of God unlovely St Paul had cast up the account Rom. 8.18 he tells us the result of his thoughts after he had Computed he had weighed and Considered what it would cost him to follow God fully and what it would cost him to forsake God and savs tâ—â—â—â—he I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 18. Our light affliotion which is but for a moment works out for us a far more exceeding and eternal weight of Glory This Doctrine of God our Saviour sets forth the glory of Heaven