have Voice enough to proclaim their Creator The Apostle tells us Rom. 1.20 The invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead Like Phidiâ—s who in his Image carved his own Name There is God engraven upon every Creature But how doth the World shew that there is a God There must be some Supream and Infinite Cause for nothing can be Cause to it self then it would be before it is Aristotle acknowledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first Cause Every House must have a Builder and this curious Fabrick an infinitely wise Architect Thou that deniest God or doubtest of his Being look upon the Heavens Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth his Handy-work His Glory shineth in the Sun and sparkles in the Stars The Sun is a Representative of God in the brightness of his Beams extent of his Influence indefatigableness of his Motion All the Motions of the Creatures are so many Pulses by which we may feel after God 2. By Works of Providence The World is made up of things of different and destructive Natures and all that we now see would soon run into disorder and confusion were it not poised and tempered with a wife Hand and when we are stupid and do not mind these things Providence discovereth it self in Judgments and unwonted Operations Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth 2. From the Confession and common Consent of all Nations even those that have been most rude and barbarous there is none without some Worship The Pagan Mariners Jonah 1.5 were afraid and cried every Man unto his God Those that were most estranged from humane Society those that lived in the Wilderness without Law and Government have been touched with a sense of a Deity and Godhead which must arise from natural instinct It cannot be any deceit or imposition of Fancy by Custom and Tradition Falshood usually not being so universal and long-lived Men do what they can to blot out these Notions and Instincts of Conscience An Invention so contrary to Nature would have been long e're this worn out 3. From our own Consciences that appall the stoutest Sinner after the commitment of any gross Evil. The Heathens that had but a little Light feared Death Rom. 1. ult They knowing the Judgment of God that they that do such things are worthy of Death c. And they had thoughts excusing and accusing one another Rom. 2.14 15. As Letters written with the Juice of a Limon hold them to the Fire they may be read What Terrors are in the Hearts of Wicked Men after the commitment of Sins against Light as Incest Murder promiscuous Lusts contemptuous speaking of God or his Worship Though their Sins were secret hidden under a covert of Darkness and Secresy and not liable to any humane Cognizance yet they still feared an avenging Hand their Hearts have been upon them Yea Atheists smitten with Horror what they deny in the Day they acknowledg in the darkness of the Night especially in distress Diagoras troubled with the Strangury acknowledged a Deity Or a little before Death their Hearts are filled with Trembling and Horror 4. From several Experiences The Power of the Word 1 Cor. 14.25 Thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth There is some God guideth these Men. There are Devils and they would undo all were they not bound up with the Chains and Restraints of an irresistible Providence God suffereth them now and then to discover their Malice that we may see by whose Goodness we do subsist So there are Vertues which must be by some Institution or by conformity to a Supream Being or a sense of his Law They cannot be out of any Eternal Reason which is in the Things themselves nor by the appointment of Man's Will for then every thing which Man willeth would be good Many Arguments might be brought to this purpose but I am shortly to handle this Argument elsewhere By way of Use. 1. Let us charge it upon our Hearts that we may check those private Whispers and Suspicions which are there against the Being and Glory of God Many times we are apt to think that God is but a Fancy Religion a State-Curb and the Gospel but a quaint Device to please fond and foolish Men and all is but Talk to hold Men in awe Oh consider in such Truths as these we do not appeal to Scripture but Nature You will never be able to recover your Consciences out of this Dread The Devils are under the fear of a Deity James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The Devil can never be a flat Atheist because of the fear of the Wrath of God tormenting him he is not an Atheist because he cannot be one it cannot stand with the state of a damned Angel there may be Atheists in the Church but there are none in Hell Humble thy self for such Atheistical Thoughts and Suggestions It is a Sin irrational all the Creatures confute it Psal. 73.22 So foolish was I and Ignorant I was as a Beast before thee when he had an ill thought of Providence When you go about to ungod God you unman your selves Common Sense and Reason would teach you otherwise Thoughts and Desires that strike at the Being of God are Thoughts of a dangerous importance Oh what a foul Heart have I that casteth up such Mire and Dirt Wrath came upon the Jews to the uttermost for killing Christ in his Humane Nature but these are Thoughts that strike at God and Christ and all together 2. It reproveth those that wish down or live down this Principle Some wish it down Psal. 14.1 The Fool hath said in his Heart There is no God It is his Desire rather than his Thoughts It is a pleasant thing for them to imagine that there is none to call them to an account Guilty Men would fain destroy the Righteous God which is an Argument of the worst hatred Some live it down Tit. 1.16 In Works they deny him It is the real Language of their Lives that There is no God There is no greater temptation to Atheism than the Life of a Scandalous Professor One surprized a Christian in an Act of Filthiness and cried out Christiane Christiane ubi Deus tuus O Christian Christian where is thy God There are few Atheists in Opinion more in Affection most in Conversation of Life You live in Deceit and Cozenage and yet profess to believe an Omniscient God and your privy walkings are full of Sin and Excess There is Blasphemy in your Lives Rev. 2.9 I know the blasphemy of them which say they are Jews and
long and given us a large space of time wherein to employ our selves but what have we done for his glory Alas either we do nihil agere or male agere or aliud agere either we do nothing or nothing to the purpose or that which is worse than nothing which will undo us for ever Oh what thoughts will we have of a careless and mispent life when we come to die Many do not think of the end of their Lives till their lives be ended and then they moan and bewail themselves when they lye a dying Oh rather think of your last end and great account betimes 'T is lamentable to begin to live when we must die Quidam tunc incipiat vivere cum desinendum est they end their lives before they begin to live Therefore if hitherto you have been pleasing the flesh idling and wantoning away your precious time say 1 Pet. 4.3 Let the time past suffice I have been long enough dishonouring God and destroying my own soul hath my Master tarryed so long and shall I still abuse his patience This is an holy and right use of this delay Secondly His Work what he will do when he cometh He reckoneth with his Servants Doct. II. Those that have Talents must look to reckon for them For though he be long first yet at length the Lord cometh 1. Consider the certainty of this Account his Wisdom Justice Goodness and Truth require it His Wisdome requireth it for no wise man would put hiâ— Goods to trust and never look after them more and shall we imagine that the wise God would send reasonable Creatures into the World and furnish them with excellent Gifts and Endowments and never consider how they imploy themselves Is man Gods Servant then certainly he is liable to an account You had never come into the World but for this business to serve and please God For God maketh nothing in vain but all things for himself Prov. 16.4 And do you think that after you are made for this end you may live as you lift and never be called to a reckoning So absurd a thought cannot enter into the heart of a reasonable man Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the wayes of thy heart and in the sight of thine eyes But know thou for all these things God will bring thee to judgment Man would be but a sort of Beast if he had no other end of his Actions but to eat and drink and sleep and no other account to give surely the most wise God would not have given us such excellent faculties in vain He fitteth all Creatures for their use Every Workman fitteth his work for the end for which it serveth so God hath made Man for some end and use And Gods Justice requireth it that it should be well with them that do well and ill with them that do ill In the World it is not so his Servants are very often abused while doing their work most faithfully the World thinks them mad hateth them They that neglect their own work beat their Fellow-servants therefore the honour of his Justice requireth they should be called to an account 1 Pet. 4.5 Who must give an account to him who is ready to judge the quick and the dead There is not a thought in wicked mens Hearts nor a word in their Mouths contrary to God and his People but he taketh notice of it and will exact an account thereof a strict and impartial account of all their hard speeches And the Goodness of God requireth it His goodness to the World in general the World would be a Wilderness and Men like ravenous Beasts if there were not some Bridle and awe of a World to come upon them but every one that had power would prey upon others but that there is an higher Judge God hath appointed a supream Tribunal where Causes are judged over again otherwise those that have power enough to do mischief would be under no restraint But 't is goodness to his people whom he hath set a work and therefore hath appointed a day when he will give them their wages his goodness will not permit that they should be any losers by God their love and obedience to him that deny themselves their own affections and interest for his sake Therefore certainly the great God of Recompences will come and call the VVorld to an account that the faithfulness of his Servants may appear with praise and honour This is a supream Truth Heb. 11.6 That he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And his Truth requireth it 't is laid at pledge in the VVord that 's the proper ground for Faith to build upon Now there we have not only Gods VVord but Gods Oath Rom. 14.10 11. For we must all stand before the judgment seat of Christ. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God There we have plentiful evidence 2. 'T is a personal Account Rom. 14.12 So then every one of us shall give an account of himself to God VVe should not look to others what they be and do As to our selves we must give an account of our selves our life our heart our own thoughts words and actions 'T is personal partly because every one must give his Account apart not every one shuffled together and in gross but every Servant apart and severally first he that had five Talents then two then one And partly because every one unavoidably must answer for himself Here we may have our Attorney or Advocate to appear for us in Court but there every one for himself every man must in person give an Account of his own fidelity 3. 'T is an Impartial Account every one without exception Revel 20.12 I saw the Dead both small and great stand before God Small and great King and Peasant they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account none so mean as to be neglected in it he that received five Talents and he that received one both gave an Account The poor Beggar is not left out nor the King excused 4. 'T is a particular Account God will not take our Accounts by the heap and lump but there is a narrow search into all our Hearts and Ways the the great thing is What we have done in that place and Relation where God hath set us our Stewardship Luke 16.2 But that 's not all we are to give an Account of every Action Eccles. 12.14 For God shall bring every work into Judgement Every idle Word must be Accounted for Mat. 12.36 All the time we have spent degrees of Grace we received what we have done proportionable to our Trust five for five two for two 5. 'T is an exact
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
The sufficiency of this Knowledg For understanding of this you must know that all Breviats where Religion is reduced to a few Heads must be inlarged according to the just extent of the Rule of Faith As in the Commandments where all moral Duties are reduced to ten words so in the Summaries of the Gospel far more is intended than is expressed As for instance There are two things in the Text the Means and the Object The Means know the Object Thee and Jesus Christ. 1. The Means Know It implieth Acknowledgment Faith Fear Reverence Love Worship and the glorifying God in our Conversations For it is easy to prove out of Scripture the necessary concurrence of all these things in their Order and Place For if I know God to be the only true God I must fear reverence and obey him or else I do not glorify him as God as it is said of the Heathens Rom. 1.21 When they knew God they glorified him not as God It is not a naked sight of his Essence that will save a Man I must know him for a practical End to chuse him and carry my self to him as an Allsufficient Portion I must honour him as the Giver of all things revere and worship him as the just Governor of the World and live purely as he is pure and worship him in a way suitable to the Infiniteness Perfectness and Simplicity of his Nature A Man is not saved by holding a right Opinion of God A Man may be a Christian in Opinion and a Pagan in Life So if I know Jesus Christ to be sent of God as Mediator I am to close with him receive him as such by an active Faith Acts 4.12 There is no Salvation in any other not only by no other but in him it noteth Union and close Adherence and not only that I should be of this Opinion As when a Man is ready to perish in the Floods it is not enough to see Land but he must reach it stand upon it if he would be safe so we must get into the Ark many saw it and scoffed but all others were drowned in that general Wrack that were not in it There was no security for the Man-slayer till he got into the City of Refuge Phil. 3.9 That I may be found in him It is not enough to cry Lord Lord to have a naked Opinion or general and loose Desires 2. For the Object To know thee the only true God There are many Articles comprized that are necessary to Salvation as that God is but one Deut. 6.4 Hear O Israel the Lord thy God is one Lord. One in three Persons 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are One. This God is a Spirit John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth He is Holy Just Infinite the Creator of all things that he upholdeth all things in his Eternal Decree raising some to Glory leaving others by their Sins to come to Judgment Rom. 9.22 23. What if God willing to shew his Wrath and to make his Power known endured with much long-suffering the Vessels of Wrath futed to destruction and that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory All these Articles concerning God So concerning Christ that he is the Second Person incarnate anointed to be a Saviour to convince the World of Sin of Righteousness of Judgment John 16.8 Of Man's misery by Nature Redemption by Christ necessity of Holiness as a Foundation of Glory All the Articles of the practical Catechism It is a pestilent Opinion to think that every Man may be saved if he do in the general acknowledg Christ. It is said Acts 2.21 Whosoever shall call on the Name of the Lord shall be saved not on the Lord but on the Name of the Lord by the Name of the Lord is meant all that which shall be revealed to us of the Lord Jesus in the Scriptures The meaning is whosoever doth receive acknowledg and worship Christ according to what the Scriptures do reveal and testify of him shall be saved Many think the differences of Christendom vain and this general Faith enough but if a general Acknowledgment were enough why hath God revealed so many things and given us such an ample Rule if with safety to Salvation we may be ignorant whether he were true God and true Man whether he redeemed us by Satisfaction or justified us by Works yea or no They seem to tax the Scriptures of Redundances and the Apostles of rash Zeal for disputing with such earnestness for the Faith of the Saints as Paul against Justitiaries James against the Antinomists and Libertines if a general Profession of Christ was enough So they tax the Martyrs of Folly that would shed their Blood for less-concerning Articles So all be resolved into Christ Men think it is enough we need not inquire into the manner of the Application of his Righteousness the Efficacy and Merit of his Passion as if it were enough to hold a few Generals and the more implicit our Faith the better Whereas the Lord would have us to abound in Knowledg and if we persist in any particular Error against Light or do not search it out our Case is dangerous if not damnable I shall not take upon me to determine what Articles are absolutely necessary to Salvation it will be hard to define and we know not by what rule to proceed In the general it is exceeding dangerous to lessen the Misery of Man's Nature the Merit and Satisfaction of Christ or the care of good Works these are contrary to that Doctrine which the Spirit teacheth and urgeth in the Church John 16.8 When he is come he will convince the World of Sin of Righteousness and of Judgment All that can be certain is that those Opinions which are irreconcilable with the Covenant of Grace or do overturn the Pillar upon which it standeth are irreconcilable with Salvation Vse 1. To confute them that say that every Man shall be saved in his own Religion if he be devout therein Turks Jews Heathens and among Christians Papists Socinians c. You see this is Life Eternal this and nothing else no Religion but that which teacheth rightly to believe in Christ is a way of Salvation There is no Salvation but by Christ. 1 Cor. 3.11 For other Foundation can no Man lay than that is laid which is Jesus Christ. Acts 4.12 Neither is there Salvation in any other for there is no other Name under Heaven given among Men whereby we must be saved There is no Salvation by Christ but by Faith and Knowledg they cannot have benefit by him as some say if they live only according to the Law and Light of Nature Heb. 11.6 Without Faith it is impossible to please God And here it is said This is Life Eternal
you to be careful to get and keep your Hearts clean to perform service acceptably to him to be in the exercise of Faith Love and other Graces that you may entertain as you ought your Heavenly King who comes to take up his continual abode and residence in your Hearts FINIS A TABLE of the principal Matters contained in this PART A. ABasement of Christ the truth of it Page 11 Aboad of Christ in us the fruit of it Page 333 Account all must be called to an Account Page 55 Actions all Actions and Employments have their Temptations Page 215 Afflictions why they befal God's People Page 132 God loves his People in Affliction Page 344 God is a Father to them in Afflictions Page 6 How to carry our selves in Afflictions towards God as a Father Page 7 Ambassadors Ministers Christ's Ambassadors and why Page 280 Angels entertain Christ at his Ascension Page 127 Anointed who were anointed Page 44 What Christ 's anointing implys Page 44 To what Christ was anointed Page 45 Antiscripturists have no true Holiness Page 237 Iudgments of God on them Page 254 Apostles and ordinary Ministers how they differ and wherein they agree Page 271 Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuted Page 306 Ascension of Christ what it includes Page 61 The History of it Page 121 The Time of it Page 121 The place from whence and to whence Page 121 The manner of it Page 122 Christ ascended as a Conqueror Page 122 Angels entertain Christ at his Ascension Page 122 Christ's welcome of the Father at his Ascension Page 123 The Reasons of it Page 123 The Fruits and Benefits of it Page 124 A Token of his Satisfaction Page 124 A Pledg of our Ascension Page 124 Comfort to Believers from hence Page 126 How shall a Man know he is ascended with Christ. Page 125 Authority of Christ as Mediator Page 267 B. BElievers their Felicity and Dignity Page 108 Comfort to Believers Page 295 Believing vid. Faith Believing in Christ what it is Page 296 Difference between believing Christ and believing in Christ. Page 296 Difference between believing in Christ and believing in God Page 296 Which is most difficult to believe in Christ for temporal or for spiritual things Page 172 Blessing Christ blessed his Disciples before his Ascension Page 122 Blessing and praising God how they differ Page 49 139 Body all the Saints make but one Body Page 335 And shall at last be all gathered together into one Body Page 336 C. CAll to the Ministry the necessity of it Page 274 Extraordinary what it is Page 271 Not to be expected now Page 271 Ordinary inward what Page 272 Outward what Page 272 The necessity of it Page 272 What Call the first Reformers had Page 277 What is to be done where no Call can be had Page 278 How to make out our Calling to the People Page 276 Calling civil the necessity of it Page 53 What Callings are unlawful Page 54 God hath a hand in appointing Mens Callings Page 54 Every Man to keep in his Calling Page 276 How a Man should glorify God in his Calling Page 54 Every Calling hath its Snare Page 215 Care of Christ over his People Page 171 The fruit and success of it Page 173 Carelessness whether God hates most the careless Person or the openly vitious Page 229 Caution to be used in the World and why Page 135 Censure the whole Body not to be censured for the Miscarriages of some Page 180 Certainty of the Salvation of the Elect Page 78 And of their future Hopes Page 350 Charge what was the Charge God gave Christ concerning the Elect. Page 77 The ground of this Charge vid. Covenant of Redemption Page 77 Christ hath a Charge of his People Page 134 Christ is loyal faithful tender of his Charge Page 171 Children of God their Priviledg Page 125 Believers Children of Christ's Family Page 74 157 Christ what the Word signifies vid. Anointed Page 42 True God Page 17 A distinct Person from the Father Page 40 Sent by the Father vid. sent That he came out from God what it signifies Page 98 Made known to the Church by degrees Page 259 The Holiness of his Life Page 288 Tender of his Servants and Truth Page 18 Is ready to take notice of the good in his People Page 96 Speaks good of his People to the Father Page 80 Tho they have many Failings vid. Gentleness of Christ. Page 80 All that he hath is for his Peoples good and Comfort Page 125 Christ in us what is not to be understood by it Page 387 What is to be understood by it Page 389 How he is said to be in Believers vid. Union Page 311 Christ is in us as God is in Christ. Page 330 What must we do that Christ may be in us Page 332 Arguments to press us to look after this Priviledg Page 331 How we may know whether Christ be in us Page 333 Christian Doctrine the certainty of it Page 89 A Gift of God Page 90 Church visible in it always some Mixture Page 179 The use of wicked Men in the visible Church Page 179 316. Claim false Claims to God and Christ disproved Page 108 Comfort the loss of the greatest Comforts may be supplied Page 125 Commensurableness of the Acts of the three Persons in the Trinity Page 110 Of the distinct propriety of the three Persons in Believers Page 110 Reasons of it Page 110 Committing the Soul to Christ what it is Page 79 159 When we should do it especially Page 79 How we should do it Page ibid. We should commit our Bodies to Christ. Page 80 Communion with Father Son and Holy Ghost Page 310 Communion with God constant and habitual or solemn and special Page 358 Difference between Communion with God here and in Heaven Page 326 Communion between Saints on Earth and Saints in Heaven what it is Page 336 Company Christ takes delight in his Peoples Company Page 355 Reasons of it Page 356 Condition every Condition of Life hath its Snares Page 214 Confidence in God to be used in Prayer Page 4 Confirmation of Ministers the Magistrates Right Page 274 Conformity to Christ wherein it consists Page 324 Conscience what keeps it quiet without Christ. Page 297 Consubstantiation of the Lutherans disproved Page 127 Contentment none in the World for the Heart of Man Page 334 Continuance of God's People in the World in a time of Danger consistent with the Wisdom and Goodness of God Page 210 We should be willing to continue in the World as long as God hath Work for us to do vid. Desire of Death Page 211 Why God's People are not continued but taken out of the World in time of danger Page 211 Conversation worldly vid. wordly Conviction of the World of the truth of Christianity the fruit of the Mystical Vnion Page 320 A great Blessing Page 311 318 What the Spirit convinceth the lost World of viz. Sin Righteousness and Iudgment Page 312 313. The fruit and
our salvation there is such a temperament of both that they shine with an equal glory 3. We are justified by faith Acts 13.39 And by him all that believe are justified from all things from which ye could not be justified by the law of Moses certainly none are justified in a state of impenitency and unbelief 't is not enough to look to the first moving cause the grace of God or the impetration of it by the blood of Christ but how it is applied to our selves and what right we have For the righteousness of Christ is none of ours till we do repent and believe let us see how our title doth arise when we thankfully seriously and broken-heartedly accept Christ as our Lord and Saviour then we are found in him not having our own righteousness 4. We are justified by works and not by faith only by which are meant the fruits of sanctification for true faith and true holiness will shew its self by good works faith giveth us the first right but works continue it for otherwise a course of sin would put us into a state of damnation again therefore at the last judgment these are considered Revel 20.12 And the dead were judged out of those things which were written in the books according to their works Matth. 25.35 36. For I was an hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Faith is our consent but obedience verifieth it or is our performance of what we consented unto the one as covenant making the other as covenant-keeping we are admitted by covenant-making but continued in our priviledges by covenant-keeping Psal. 25.10 All the paths of the Lord are mercy and truth unto such as keep his Covenant But yet a little more must be said to reconcile the two Apostles Paul saith A man is justified by faith without the deeds of the law Rom. 3.28 and James saith Chapt. 2.24 Ye see then how by works a man is justified and not by faith only There is a two-fold charge commenced against us as sinners and breakers of the law as hypocrites and unsound believers To the first we have nothing but the merits of Christ to plead to the second a fruitful obedience or else Paul in the opposition between works and faith meaneth by works legal observances by faith true Christianity The Jews boasted of their legal observances to the rejection of the faith of Christ and James by faith a dead faith and by works Christian duties or acts of obedience to God not external observances of the law of man 4. Why no charge or accusation can lie against them whom God justifieth 1. Because God is the supream law-giver to appoint the terms and conditions upon which we shall be justified and when he hath stated them and declared his will who shall reverse it or revoke it Heb. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have strong consolation No cause of revocation can be imagined in God or out of God within God not want of wisdom for nothing can fall out but what he foresaw at first Psal. 110.4 The Lord hath sworn and will not repent Not inconstancy of will for he is not as man that he should repent 1 Sam. 15.29 Nor can his will be frustrated through any defect of power for he is Almighty Nothing without God neither Devils nor Angels nor Men have power to null and frustrate the force of his constitutions The New Covenant is his resolved will and purpose not to be altered surely in making it God determineth of his own and not another's right 't is in his power to absolve or condemn upon what terms he pleaseth therefore if out of his Soveraign will he hath put our justification in such a course who can reverse it 2. Because the promise of justification is built upon Christs everlasting merit and satisfaction and therefore it will hold good for ever Heb. 10.14 By one offering he hath perfected for ever them that are sanctified Christ procured these promises for us and that by his death therefore everlastingly they hold good 2 Cor 1.20 For all the promises of God in him are yea and in him Amen and called the everlasting Covenant 'T is even become the interest of God to justifie us that he may not lose the glory of his grace and the merit and oblation of Christ Isa. 53.11 By his knowledge shall my righteous servant justifie many for he shall bear their iniquities He that hath born our sins all this cost would be in vain if he should not pardon and justifie There is such a value in the death and obedience of Christ that the Scripture puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it compare it with the influence of Adam as a common root Rom. 5.17 18. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ therefore as by the offence of one judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life And with the legal sacrifices Heb. 9.13 For if the blood of Bulls and Goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ c. There is the same reason in both besides institution and appointment there is an intrinsick value 3. Because 't is conveyed by the solemnity of a Covenant now God by his Covenant hath made it our right his justice is ingaged 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins 2 Tim. 4.8 Henceforth there is laid up for me a crown of righteousness which the righteous Judge shall give me at that day By solemn promise you convey a right to another in the thing promised so doth God 4. When we believe God as the supream Judge actually determineth our right so that a believer is rectus incuria hath his quietus est Rom. 4.1 Being justified by faith we have peace with God through our Lord Jesus Christ. And then who can lay any thing to our charge to reverse Gods grant 5. The Lord as the soveraign disposer of mans felicity doth many times uncontroulably give us the comfort of it in our own consciences Job 34.29 When he giveth quietness who can trouble and when he hideth his face who then can behold him whether it be done against a nation or against a man only None can obstruct the peace which he giveth Gods dispensations whether for good or evil are effectual
a wedding Garment and he was examined the man was speechless Matth. 22.12 When every one is particularly observed and tryed there is nothing to reply but glorifying God Jude 15. 2ly Satisfaction of the World in the righteousness and justice of Gods proceeding When every person is arraigned and every work is manifest it cleareth Gods Justice in rewarding his own and in punishing the wicked and ungodly 1. It cleareth his justice in rewarding the faithful they undergo the tryal and though they have failings yet for the main their faith is found to praise and honour and Glory at the appearing of Jesus Christ 1 Pet. 1.7 When his people come to be Judged and have been found obedient to his commands Faithful under tryals patient under all sufferings and inconveniencies 'T is a faith that may be owned before men and Angels Christ will confess them before God Men and Angels Rev. 3.5 So in punishing the wicked Josh. 7.19 God is glorifyed by the Creatures conviction and acknowledgement Psal. 51.4 I acknowledge mine iniquity that thou mayst be justified when thou speakest and clear when thou Judgest God is justified when the Creature is rewarded according to his own deservings God overcometh and we are cast in the plea and suit 2. The word signifieth to be made manifest And so importeth that we must all be manifested or laid open before the Judgment seat of Christ our persons must not only appear but our hearts and ways be tryed 'T is said Luke 12.2 There is nothing covered that shall not be revealed nor hid which shall not be made known 'T is brought as a reason against Hypocrisy the innocency of Gods Servants is beclowded for a while and the sin of men lyeth hid for a while but at length all shall be open hypocrisy shall be disclosed and sincerity shall be rewarded So 1 Cor. 3.13 Every mans work shall be manifested All the ways and works of wickedness though acted in never so secret a manner shall be laid open The Scripture telleth us at the Judgment Eccl. 12.14 God shall bring every work into Judgment with every secret thing whether it be good or whether it be evil The final doom shall repeal all the Judgments of this life and repair them abundantly many things that are varnished with a fair gloss and pretence here shall then be found filthy and abominable and many things disguised with an ill appearance to the World shall be found to be of God approved and allowed by him So 't is said 1 Cor. 4.5 That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart and then shall every man have praise of God When every mans intentions and purposes actions and spring of actions shall be displayed then they that deserve blame shall be discovered and the sincere and upright Justifyed and commended Well then the Scripture shews they shall be made manifest and when made manifest In the general there are two places demonstrate it one is Psal. 50.21 I will reprove thee and set thy sins in order before thine Eyes All the ways and circumstances of sin shall be so represented to the conscience that the sinner shall not be able to deny or excuse evade or forget but ever be vexed with the remembrance of his past folly and ever see his sins before him as if fresh committed The other place is Rev. 12.12 And I saw the dead small and great stand before the Lord and the Books were opened and another Book was opened which is the Book of life and the dead were Judged out of these things which were written in the Books according to their works There are Books and another Book there is the Book of conscience and the Book of Gods remembrance Mal. 3.16 In these Books all things are written which belong to the Government and Judgment of the Rational Creature our good and evil is all upon record our means and mercies and our unthankfulness and unprofitableness under them Jer. 17.1 The sin of Judah is written with a pen of Iron and the point of a Diamond Not only in their consciences but before God Isa. 65.6 Behold it is written before me God doth not forget or pass over but note and remember Now these Books are opened at the last day there is not one Book but Books the Book of Scripture is opened as a rule the Book of Conscience as a witness and the Book of Gods remembrance as the notice or Judges knowing both persons and facts But more particularly how are we manifested 1. By the knowledge of the Judge We may hide our sins from men but not from God from the World and from our selves but Christ shall perfectly discover them and bring them forth into the light and shew themselves to themselves and to the World and all their shifts will not serve the turn God observeth men now and observeth them in order to judgment Psa. 33.13 14 15 16. The Lord looketh from Heaven he beholdeth all the Sons of men from the place of his Habitation he beholdeth all the inhabitants of the Earth he fashioneth their hearts alike he considereth all their thoughts Though God resides in Heaven yet he beholdeth all and every of their actions yea their most secret thoughts He fashioneth their hearts alike Sept. One by one He is the former of their Souls as well as their Bodys and knoweth the Operations of their hearts as well as their outward actions Men think otherwise Ezek. 9.9 They say the Lord hath forsaken the Earth the Lord seeth not When he came to mark the Mourners and to distinguish them from the Sinners Psa. 94.7 They say the Lord shall not see neither shall the God of Jacob regard it These are mens Brutish Atheistical thoughts and so go on and are regardless of the Judgment But then your Judge shall Convince you upon his own knowledge A Judge is not disabled from being a witness The Woman of Samaria said John 4.29 Come and see a man that told me all things that ever I did is not this the Christ Christ knoweth all that men do and is able to produce their lives by tale and number even those passages which were most secret there needeth no proof to our Judge for all is open and naked before him 2. The Good Angels may be produced as witnesses they have an inspection over this lower World are Conversant about us in all our ways and are conscious to our conversasations Psa. 91.11 He shall give his Angels charge over thee they shall keep thee in all thy ways Reverence is pressed upon us in Scripture in this respect Eccl. 5.6 Suffer not thy Mouth to cause thy flesh to sin neither say thou before the Angel it was an errour All the business is what is meant by the Angel There some understand it of the Angel of the covevenant the Lord Jesus Christ who is the Searcher of hearts who will not be mocked who cannot be deceived
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
of an infinite and unlimited Dignity and Authority how could the punishment of the Body by Death be proportionable to the offence committed against an infinite God An outrage done to the supream Majesty of Princes is punished more than an Offence against an inferiour person therefore there must be a time when the Body shall be raised to be capable of such a Punishment Besides how could the Soul be compleatly happy since 't was made for a Body if it should alwayes remain a Widow and never meet with its old mate again 2. It argueth from the Providence of God There are many Judgments that are Pledges that God will at length judge the World for sin as the Drowning of the old World the Burning of Sodom the Destruction of Jerusalem these are a document and proof what God will do to the rest of ungodly ones for they are set forth as an ensample Jude v. 7. The force of the Argument lyeth in this that God is the same still in one mind who can turn him he hateth the sin of one as well as the other in all his dispensations he is alwayes consonant and like himself Gal. 3.20 If he would not put up the sins of the old World he will not put off the Iniquities of the new if he punished Sodom he will punish others that sin in like manner for he is not grown more indulgent to sin than he was before Therefore if it be not now there will be a time when he will call them to an account and reckoning When Man first sinned God did not immediately execute the Sentence against him but gave him time of Repentance 'till he dyed and since he giveth every man time and space he would not have all the World be born at once and die at once but to live in several successions of Ages from Father to Son in divers Generations 'till he cometh to the period which Providence hath fixed Now as he reckoneth with every man particularly at Death so with all the world at the end of time Particular Judgments shew that God is not asleep nor unmindful of humane affairs but the general Judgment is referred 'till then 3. From the feelings of Conscience After sin committed men tremble though there be none to call them to an account as when the sin is secret and the person powerfull Conscience is under a dread of divine Justice and the solemn Process and Triumph which one day it must have hence Conscience is sensible Rom. 2.8 Felix trembled when Paul reasoned of Judgment to come Acts 24.25 There are hidden fears in the Conscience which is soon revived and awakened by the thought of this day Every guilty person is a Prisoner to Divine Justice and being held in the invisible chains of Conscience standeth in dread of a great and general Assize 4. The Conveniency of such a day 1. To vindicate Truth and Honesty from the false Judgment of the World The best Cause is often oppressed there needeth a review of things by an higher Court that that which is good may be restored to its publick Honour and evil may receive its proper Shame Christ will convince the World of his Love to the Saints when he cometh to be admired in them 2 Thes. 1.10 and when their Faith is found to Praise and Glory 1 Pet. 1.7 Thus shall it be done to the men whom Christ will honour proclaim their Pardon adorn them with Grace introduce them into their everlasting Habitations and this in the eyes of the scorning wicked as that Noble man Thine eyes shall see it but not taste of it then for their everlasting Confusion their Crimes shall be repeated in the ears of all the World and their false appearances shall be refuted 2. That the Counsels and Courses of Gods manifold Wisdom and Justice may be solemnly applauded We now view Providence by pieces but then the whole Context and coherence of it shall be set together and the full History of all the world produced before the Saints 3. Such a coming is necessary that God may fit us with all kind of Arguments against sin and so a restraint will be put upon the heart against it many times sin and wickedness is acted in secret Eccles. 12.14 God will bring every work into the Judgment with every secret thought whether it be good or evil And 1 Cor. 4.5 Christ will bring to light the hidden things of darkness and make manifest the Counsels of the Heart Many make no Conscience of secret sins and if they make Conscience of Acts yet not of thoughts yet according to Christs Theology Malice is Heart-murther lustful inclinations Heart-adultery Mind-imaginations are Heart-Idolatry There may be a great deal of evil in a discontented thought against Providence Psa. 73.22 He that sinneth secretly is conscious to himself that he doth evil and therefore seeketh a vail and covering Men are unjust in secret unclean in secret envious in secret declaim against Gods Children in secret neglect Duty in secret sensual in secret afraid that men should know it yet not afraid of the great God Man cannot damn us man cannot fill our Consciences with everlasting burnings Now that we may be ashamed to commit those sins before God the day of Judgment is appointed to set these sins in order before us Psa. 50.22 I will reprove thee and set thy sins in order before thee Secondly If it be doubtful to Reason 't is sure to Faith Faith sheweth he will come The light of Faith is more certain and more distinct More certain because it buildeth upon a divine testimony which is more infallible than the ghesses of Reason and yields us a more compendious way to confute Atheism than our arguings by which we are often entangled 'T is so for God hath said it And 't is more distinct Nature could never find out the circumstances of that day It only apprehendeth the coming of a Judge but by whom this Judgment shall be managed in what quality he shall come as a Bridegroom and Lord and Husband of the Church it knoweth nothing In what manner he shall proceed and with what Company and Attendance all this we have from special Revelation Faith argueth 1. From Christs merit and purchase Would he buy us at so dear a rate and cast us off so lightly as to come no more at us surely he that came to Redeem us will come to save us if he came to suffer he will come to triumph Faith seeing Christ upon the Cross determineth I shall see him in the Clouds Would he be at all this cost and preparation for nothing and purchase what he never meant to possess It cannot be if he came from Heaven upon the one errand will he not come upon the other Surely Christ will not lose all this pains he hath taken to purchase to himself a People 2. Faith argueth from Christs Affection to us which is very great Christ is not gone in anger but about business to set all
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
Progress in Religion and stop there they lose what they have Luk. 8.18 From him that hath not shall be taken what he seemeth to have to him that imployeth his stock more shall be given but the other is on the losing hand Secondly As to the Hope and Comfort that followeth this Profession An Inclination to that which is good I suppose without that there can be no true Comfort 'till we should submit to the Conditions of the Gospel-law Matth. 5.28 29 30. There Temporaries are defective all therefore see it and know it when they are serious and considerative and their mistakes and misconceits are blown away by Death and Judgment now the conditions are Believing Repenting and Gospel-walking Now their Faith will not yield Comfort Gal. 5.6 Neither Circumcision nor Vncircumcision availeth any thing but Faith that worketh by love Not their Repenting not a little sorrow for sin past 'till carnal Distempers are mortified 2 Cor. 7.10 So for Gospel-walking not a loose owning of Christ Mat. 7.21 'till there be a full Obedience to his Law putting it in practice with an upright Heart which is not consistent with allowed failings A man may profess himself a Christian yet if he do not his Fathers Will he may come short USE Oh then let us take heed we be not of the number of those whose Lamps are gone out The Lamps of the Sanctuary were never to go out but to burn alwayes Exod. 17.20 To this end 1. Apply your selves to Christ in the use of his appointed means for the renewing your Natures That his Spirit may give you a new Understanding and a new Heart God hath made the offer Ezek. 36.26 and it is only made good to those that diligently attend upon the appointed Means 2. Improve what you receive in that way 1 Thess. 5.14 Quench not the Spirit Fire may be quenched by powring on water or withdrawing the Fuel Quench not the Spirit by fleshly delights nor by a careless Conversation 3. They ask the wise Give us of your Oyl First This demand was unseasonable to be getting Oyl when they should use it to have their Oyl to buy when their Lamps should have been burning There is a time of getting if we lose that our opportunity is gone Luke 14.32 Isa. 55.2 John 9.4 While you have the day work for the night cometh in which no man can work Secondly It was extorted by meer necessity In a time of straits and distresses men will call upon the People of God to help them as Pharaoh called for Moses and Aaron when Gods Judgements were upon him SERMON VII MATTH XXV v. 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves IN the words we have 1. A Denyal 2. The Reason of the Denyal 3. Their advice and Counsel to the foolish First The Denyal not so 't is not a churlish and envious Denyal but such an Answer as the nature of the thing would bear If they should be so kind they would deprive themselves and not leave sufficient for them both therefore they were better take the usual way of supply Three points are in this Verse 1 Doct. Every one must get Oyl into his own Lamp or get Grace of his own or else in the day of his Accounts the Grace of others will do him no good Secondly From the Reason lest there be not enough for us and you 2 Doct. They that have most grace have none to spare 3 Doct. If we would get Grace we must have recourse to the Ordinances For the first Point That every man must get Grace of his own 1. I do not hereby exclude the Righteousness of Christ or his communicating his Spirit to us There is a great deal of difference between Christ and the Saints in point of Sufficiency Power and Authority First They have not a Sufficiency for themselves and us too Christ hath a fulness out of which you may receive enough John 1.16 Of his fulness we receive grace for grace There is plenitudo Fontis plenitudo Vasis The Fulness of a Fountain and the Fulness of a Vessel The fulness of a Vessel is lessened and abated the more you take out of it the Creature is wasted by giving but a fountain is ever flowing and overflowing it keepeth its fulness still though it affordeth to others God saith to Moses Numb 11.12 I will take of the Spirit that is upon thee and put it upon them The words seem principally to intend as if his own Gifts and Abilities were given to them to help bear a part in the burden of the Government Secondly In point of Power they have no power to transfuse and put over their Righteousness to another As a man cannot divide and part his Life between him and another But Christ who liveth in us and is spiritually united to us he can impart his Grace and Righteousness 2 Cor. 5.21 He was made sin for us who knew no sin that we might be made the righteousness of God in him Gal. 2.20 The life that I live in the flesh I live by the Faith of the Son of God Thirdly If they could do so they have no Authority and Commission to do it as God hath given to Christ Joh. 3.34 35. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him The Father loveth the Son and hath given all things into his hand And Joh. 17.2 As thou hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him Such a difference there is between the Lord Jesus Christ and the Saints He can give us of his Oyl and will do it will not deny those that seek it humbly and seasonably and have enough himself as the precious Oyntment upon Aarons head and beard ran down to the skirts of his Garments Psal. 133.2 so doth Christ the Head communicate his Gifts and Graces to all his Members 2. I do not hereby exclude the Benefit which we have by the Communion of the Saints in the Mystical Body of Christ here in this World The Members are mutually usefull to one another as 't is said Col. 2.19 From which all the Body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God 'T is from the Head but knit together by Nerves Veins and Arteries The Apostle saith that every joynt supplyeth something Eph. 4.16 we communicate to one another that strength and nourishment which all receive by the Head There is no Member but is of use we have benefit from one anothers Gifts and Graces or else we could not be serviceable in the Body But the Case in the Text is different these foolish Virgins had their former advantages which they should have improved to have supplyed them in the day of their Account Now the wise could not help the
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
be opened therefore when we are about to do any thing unworthy say as he Acts 19.40 We are in danger to be called to an Account for this day uproar there being no Cause whereby we may give an Account of this Concourse so should you We that are to give an Account how careful should we be how we use our Time Health Strength Understanding Authority Wealth and other Blessings of God The commonness of these Notions maketh them to lose their Life and Influence Therefore we should especially act Faith in Believing and urging the Soul with this Account Secondly 'T is particularly described and there 1. Of the Servants Allegation 2. The Masters Approbation 1. The Servants Allegation vers 20 and 22. The two first Servants came chearfully to their Account as having discharged their Duty faithfully and with all diligence improved the Talents received Not that in the day of Judgment good men shall make any Narrations of what they have done they need not for Christ shall do it for them they rather wonder that any thing that they have done is taken notice of as in the 37 th verse of this Chapter but all this is spoken after the manner of men and to keep up the Decorum of the Parable if it signifieth any thing it signifieth the Confidence of a good Conscience and what Comfort and boldness it breedeth in the day of our Accounts Doct. That a faithful Discharge of our Duty will give us Comfort and Boldness when our Lord cometh to reckon with us 1. There is a Confidence and Comfort that ariseth from a good Conscience or from Sanctification as well as Justification In the inward Court Conscience is one of the Witnesses as well as the Spirit of God Rom. 8.16 and much Comfort ariseth from its Testimony 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience A Carnal man is ashamed of the Grounds of his rejoycing and what it is that keepeth his Heart merry but a Godly man can own the Causes of his joy which are in the first place the Blood of Christ Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement next the Testimony of his Conscience concerning his sincere walking But if a man can live with these Comforts can he dye with them 2. The Review of a well-spent life is a great Comfort in Death Our Lord Jesus at the end of his days when he was to go out of the World John 17.4 saith I have glorified thee upon Earth and finished the Work thou gavest me to do Hezekiah when that sad Message was brought to him that he must die and not live Isa. 38.4 that comforted him upon his Death-bed Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done what is good in thy sight So the Apostle Paul when he drew nigh his end 2 Tim. 4.7 8. saith I have fought a good fight I have finished my Course I have kept the Faith Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day Oh 't is a blessed thing if we can have this Comfort when Conscience puts off all Disguises and the everlasting Estate is at hand and we are immediately to appear before the Lord to remember then that we have been careful to please and honour God and done his work how sweet is it 3. In the Day of Judgment their works follow them into the other World Rev. 14.13 Their Wealth doth not follow them but the Conscience of having done well abideth with them Conscience is Heaven or Hell to us in Hell it maketh up a part of the Worm that never dyeth so in Heaven it giveth us Confidence 1 John 2.28 and 1 John 4.17 That we may have boldness in the day of Judgment Works are not Meritorious and have no causal influence upon our Salvation yet they have the full place of an Evidence and so may wonderfully Comfort and embolden our Hearts VSE Let us labour to get this Evidence The time of Death is a time that will rifle all our false Hopes You are in your Health and Strength now but how soon you may shoot the Gulph you know not we are hastening into the other World apace When you are immediately to appear before God you will have other thoughts of the World to come and the necessity of Preparation for it than you have now that which will comfort you now will not comfort you then you must look that the Devil will then be most busie to tempt and trouble you and as now he prejudiceth you against the Precepts of the Gospel so then against the Promises of it all your worldly Comfort then will fail and have spent their Allowance and become to you as unsavoury as the white of an Egg. Will this Comfort you that you have sported and gamed away your precious time that you have fared of the best and lived in Pomp and Honour Oh no But this will comfort you I have made it my business to glorifie God I have been Faithful in my place have gotten some Evidence of the Love of God It is not Riches or Greatness or any Earthly Advantage will do you good Oh 't is a Cutting Thought to the Careless and Negligent Now I must give an Account of every day and hour I have spent in this World The Improvement of every Opportunity will be called for Then all your Vanities and carnal Pleasures will be smart upon you and vex your Souls with the grievous Remembrance of them Well then can you in any measure look back upon the Discharge of your Duty There are two Extreams First Some are Presumptuous and Confident because they are not gross Sinners but what have they done for God The sluggish and unprofitable Servant was cast into utter Darkness he did not mispend his Talent but yet he did not improve it The Tree that bringeth forth no Fruit is hewen down though it did not bring forth bad Fruit. 'T is not a Negative Religion will comfort thee but a Positive and a Fruitful one You are no Drunkard no Adulterer no Prophane Person but have you been at work for God Secondly Others are Pusillanimous and Diffident because they do not arrive at the Eminency and Perfection of the highest David had other Worthies besides the first three There were two faithfull Servants one brought five Talents the other two Now the middle is of those that can see in themselves more Zeal than Formality more Grace than Corruption that for the main have made it their business to Honour God though conscious to many Weaknesses and Defects yet throughout Grace gets the upper hand according to the degrees of Grace received they are faithful with God 2. The Masters Approbation Well done thou good and faithful Servant The Faithful Servants are well accepted by Christ. First He entertaineth them
most especially in this solemn Action wherein Christ is to discover himself to the World with the greatest Majesty and Glory 3. For Power A Divine Power is plainly necessary that none may with-draw themselves from this Judgment or resist or hinder the Execution of this Sentence for otherwise it would be past in vain Titus 2.13 Looking for the blessed Hope and glorious Appearing of the great God and our Saviour Jesus Christ. Christ is then to shew himself the Great and Powerful God His Power is seen in Raising the Dead in bringing them together in one Place in opening their Consciences in casting them into Hell Matth. 24.30 The Son of Man shall come from Heaven with Power and great Glory 4. For Authority I shall the longer insist on This because the main Hinge of all lieth here and this doth bring the Maâ—ter home That Jesus Christ and none but Jesus Christ shall be the Worlds Judge By the Law of Nature the wronged Party and the Supream Power hath Right to require Satisfaction for the Wrong done Where no Power is publickly constituted possibly the wronged Party hath Power to require it but where things are better constituted lest the wronged Party should inindulge his Revenge and Passion too far it rests in the Supream Power and those appointed by it to judge the Matter and to make amends to those that are wronged in their Body Goods or Good Name Now to God both these things concur 1. He is the wronged Party and offended with the Sins of Men Not that we can lessen his Happiness by any thing that we can do for our Good and Evil reacheth not unto him his Essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him That which is Eternal and Immutable neither is lessened nor increased by any thing that we can do He is out of the reach of all the Darts that we can cast at him Hurt us they may but reach him they cannot But Sin 't is a wrong to his Declarative Glory as Soveraign Lord and Law-giver as 't is a Breach of his Law There was Hurt done to Bathsheba and Vriah Psa. 51.4 but the Sin and Obliquity of the Action was against God and his Sovereign Authority If the Injury done to the Creature could be severed from the Offence done to God it were not so great God is the Author of the Light of Nature and that Order which begetteth a Sense of Good and Evil in our Hearts God is the Author of the Law given by Moses and the Gospel revealed by his Son Therefore whatever things are committed against the Law of Nature or the Law of Moses or the Gospel certainly 't is a wrong to the Justice of God as being a Breach of that Order which he hath Established 1 Joh. 3.4 He that committeth Sin transgresseth also the Law for Sin is a Transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is contemned disparaged and sleighted Therefore upon this Right God might come in as a very proper Judge But indeed God doth not punish meerly as offended or as a private Man revengeth himself where there is no Power publickly constituted to do him right but he properly Judgeth 2. A Supream and Sovereign Lord and Governour of the World to whom it belongeth for the common Good to see that it be well with them that do well and ill with them that do evil and that no Compassion be shewed but where the Case is Compassionable according to that Declaration he hath made of himself to the Creatures To declare this more plainly we shall see how this Right accrueth to God It may be supposed to accrue to him two wayes either because of the Excellency of his Being or because of his Benefits which he hath bestowed upon Mankind 1. The Excellency of his Being This is according to the Light of Nature that those that excell should be above others As 't is clear in Man who is above the Brute Creatures he is made to have Dominion over them because he hath a more excellent Nature than they And when God said Let us make Man after our own Image he presently upon that Account gave him Dominion over the Beasts of the Field and Fowls of the Air and Fishes of the Sea So God being Infinite and far above all Finite things hath a Power over the Creatures Angels or Men who are as nothing to him and therefore to be governed by him But chiefly 2. By vertue of the Benefits bestowed by him For great Benefits received from another do necessarily beget a Power over him that receiveth them As Parents have a Power and Authority over their Children who are a means under God to give them Life and Education the most barbarous People would acknowledge this How much greater then is the Right of God who hath given us Life and Breath and Being and Well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy And therefore we are obliged to be subject to him and to obey his Holy Laws and to be accountable to him for the Breach of them Therefore let us slate it thus As the Excellency of his Nature giveth him a Fitness and a Sufficiency for the Government of Mankind his Creation Preservation and other Benefits give him a full Right to make what Laws he pleaseth and to call Man to an Account whether he hath kept them yea or no. His Right is greater than Parents can have over their Children for in Natural Generation they are but Instruments of his Providence acting only the Power which God giveth them and the Parents propagate nothing to the Children but the Body and those things that belong to the Body called therefore The Fathers of our Flesh Heb. 12.9 Yea in framing the Body God hath a greater Hand than they for they cannot tell whether the Child will be Male or Female Beautiful or Deformed They know not the number and posture of the Bones and Veins and Arteries and Sinews But God doth not only concur to all these things but form the Spirit of Man in him Zech. 12.1 And all the Care and Providence of our Parents cometh to nothing unless the Lord directeth it and secondeth it with his Blessing Therefore God naturally is the Governour and Judge of all Creatures visible and invisible So that from his Empire and Jurisdiction they neither can nor ought to exempt themselves So that to be God and Judge of the World is one and the same thing expressed in divers terms Well then you will ask Why is Christ the Judge of the World rather than the Father and the Spirit who made us and gave the Law to us 1. I Answer That we have gone a good Step to prove that it is the peculiar Right of God common to the Three Persons Father Son and Holy Ghost for these Three are One
only we do not come to this Happiness by our own Earning and Purchase but as Heirs of Christ. Adam's Tenure was that of a Servant the Blessings he expected from God were meer Wages We hold Promises in another manner Our Title is by Adoption which we have immediately upon closing with Christ Joh. 1.12 by vertue of our Sonship Rom. 8.17 Not by Merit but free Gift Rom. 6.23 2. A full Tenure As Children under Age differ but little from a Servant but we come then as Heirs to our full Right A Child though he be an Heir and owner of all his Father's Inheritance in hope yet as long as he is a Minor or under Age he differeth little or nothing from a Servant in point of Subjection and as to free Government and Enjoyment of his Rights and Goods But now to this Inheritance we come as meet Heirs They distinguish of Jus Hereditarium and Jus Aptitudinale an Hereditary Right and an Aptitudinal Right Now when we have believed suffered and been exercised enough we shall receive our full Inheritance being made meet for it Col. 1.12 3. A sure Title It was given us by the Father and purchased by the Son and we hold it by this Teâ—ure for ever God the Father gave it Luk. 12.32 Fear not little Flock 't is your Father's Pleasure to give you a Kingdom And Christ hath purchased it Heb. 9.15 It is left us as a Legacy by him Joh. 17.24 And he liveth for ever to be the Executor of his own Testament Heb. 7.25 So that now we are past all Danger when once admitted into Possession III. Here is the Description of that Happy Estate we are invited unto Where observe First The Notion by which 't is expressed 't is a Kingdom What can be thought of more Magnificent and Glorious than a Kingdom 'T is called a Kingdom 1. Partly with respect to Christ who is our Head and Chief in whose Glory we shall all participate and share in our Places and Capacities Jesus Christ is King of Kings and Lord of Lords and we shall Reign with him as Kings For he hath made us a Royal Priesthood 1 Pet. 2.9 And Revel 1.6 He hath washed us in his own Blood and made us Kings and Priests unto God And Revel 5.10 And hath made us unto our God Kings and Priests and we shall Reign with him 'T is begun on Earth spiritually but 't is perfected in Heaven gloriously where the Saints shall be as so many Crowned Kings 2. And partly with respect to the very thing it self Our Blessed Estate shall be an Estate of the highest Dignity and Dominion of the fullest Joy and Content that Heart can wish for We have no higher Notions whereby to express a Blessed and happy Estate And therefore our Eternal Glory whereof we are Partakers is thus set forth especially to counter-ballance our mean and low Estate in the World Jam. 2.5 God hath chosen the Poor of the World to be rich in Faith and Heirs of a Kingdom The Saints shall have Dominion in the Morning Psal. 43.14 They shall sit with Christ as Kings upon the Throne to execute the Judgment written Oh! How should this warm our Hearts with the Thoughts of these things 3. Partly with respect to our Loss by the Fall In the Creation God put Man in Dominion but by subjecting our selves to the Creature who was made to be under our Feet we lost our Kingdom and are become Slaves under the power of Brutish Lusts and till our Blessed Estate we never fully recover it again but then we are absolutely free and at liberty to love and serve God Well then 't is no mean thing Christ inviteth us unto but unto a Kingdom which we shall all joyntly and severally possess There are two quarrellous Pronouns Meum and Tuum Mine and Thine which are the occasion of all the Strifes in the World These shall be excluded out of Heaven as the common Barrettors and Make-bates There is no Envy no Uncharitableness There one cannot say to another This Part of this Glorious Kingdom is mine That is yours For every Heir of this Kingdom shall be as much an Heir as if he were sole Heir Here we streighten others as much as we are enlarged our selves But there each one hath his full Proportion in that Blessed Estate each hath the whole and the rest never the less As the same Speech may be heard entirely by me and all as the Light of the Sun serveth all the World Another hath not the less because I enjoy the whole of it Secondly The Adjunct of this Kingdom is That it was prepared for us The word signifieth made ready God made ready this State of Happiness long e're we were ready for the Possession of it Eternal Love laid the Foundation of it Merit of infinite Value carried on the Building and powerful and effectual Grace still pursueth the Work in our Hearts For we must be prepared for the Kingdom as well as this Kingdom prepared for us So that in short this Kingdom was prepared for us 1. By the Father's Love 'T was his own Love and most free Goodness that inwardly moved him to do all this for us Luk. 12.32 'T is your Father's good Pleasure 2. By the Son's Merit and Mediation who died that we should live together with him 1 Thess. 5.10 3. By the Sanctification of the Spirit by which we are fitted for this Estate 2 Cor. 5.5 1. The Father's Love The Preparation is abscribed unto God 1 Cor. 2.9 The things which God hath prepared for them that love him And Heb. 11.16 For God hath prepared for them a City Particularly by God the Father So Matth. 20.23 It is not mine to give but to them for whom it was prepared of my Father The Father's Act may be thus conceived God loved us so much as he decreed to give Christ for us that by his precious Blood he might purchase and acquire for us a Blessedness in Heaven and in the Fulness of Time accordingly sent him into the World for that end and bound himself by Eternal Paction and Covenant that all that believe in his Name should have this Kingdom This was the Preparation of his Decree 2. Jesus Christ by way of Execution of this Decree maketh a further Preparation when by his Death he purchased it and by his Ascension went to seize upon it in our Name Joh. 14.2 I go to prepare a Place for you As Christ by his Death did purchase a Right and Title to Heaven so by his Ascension he prosecuteth and applieth that Right He is gone as our Harbinger to take up Rooms for us As the High-Priest entred into the most Holy Place with the Names of the Children of Israel upon his Breast and Shoulders and with the Blood of the Sacrifices So he hath entred Heaven with our Names to present the Merit of his Blood continually and to pour out the Spirit to fit us for Glory This is his Errand and
't is a more blessed thing to give than to receive It cometh nearest the Nature of God So Christ himself went about doing Good and healing all that were oppressed And by Helpfulness to others we do very much resemble Christ. I cannot exclude this since Mercy is mentioned only IV. A Fourth Doubt is this That all cannot express their Love and Self-denyal this way some are so very poor and miserable I Answer 1. All must have that Faith which will work by Love Gal. 5.6 For in Jesus Christ neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by Love And Self-denyal which some way or other must be expressed Matth. 16.24 Then said Jesus unto his Disciples If any Man will come after me let him deny himself and take up his Cross and follow me By denying the Ease of the Flesh if not the Interests of it to be serviceable in their Place whatsoever it be 2. Though some be so needy themselves that they cannot cloath the Naked or feed the Hungry yet they may visit the Sick resort to such as are in Prison Every one in some kind or other may be the Object of his Neighbours Charity so may every one be either the Instrument or Agent in the doing of it The Rich may stand in need of the Help or Prayers of the Poor and the Poor of the Bounty of the Rich. If we have an Heart to part with all for Christ we have that Faith which will carry away the Price of Gospel-Priviledges All must have such a Value for Christ see such an Excellency in the World to come that they have an Heart and Disposition to part with all rather than quit the Profession of the Gospel or neglect the Duties thereof Matth. 13.44 45. These things premised I come now to observe these Points First That at the General Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works For Christ produceth Works both in the Sentence of Absolution and Condemnation Secondly That Christ hath so ordered his Providence about his Members that some of them are exposed to Necessities and Wants others in a Capacity to relieve them Thirdly That Works of Charity done out of Faith and Love to Christ are of greater weight and consequence than the World usually taketh them to be Other Points may be raised but to these Three all the rest may be reduced 1. That at the general Iudgment all Men shall receive their Doom or Iudgment shall be pronounced according to their Works Of the Wicked there is no doubt but that they shall receive according to their Works they stand on their own Bottom their Works deserve Punishment their Doom and Sentence is justified by their Works But for the Godly 't is also true that Life Everlasting shall be awarded Secundum opera non propter Opera Not that this Kingdom is by Right due to us for our Works but the Righteousness of the Sentence is manifested by producing our Works This will appear if we consider 1. The Business Scope or End of the Day of Judgment 2. The Respect of Good Works and how far they are considered First The Business of that Day is not only to glorifie God's free Love and Mercy but also his Holiness rewarding Justice and Truth Then God will not only glorifie the Riches of his Glorious Grace in the Electing of his People out of his Love and Favour to them without any thing considered in them Come ye Blessed of my Father The first Cause of our Salvation is made the Blessing of the Father But also his Remunerating Justice Veracity or Truth This maketh for our purpose now 1. His Holiness The Holy God delighteth in Holiness He will now manifest it in the Sun the Estimation he hath of the Holiness of his People The Veil is taken away Now 't is made matter of Sense 'T is a Delight to him Christ mentions their Graces and Services as things which are pleasing and acceptable to him Psal. 5.4 Thou art not a God that hast pleasure in Wickedness But he hath pleasure in the Holiness of his People The Upright are his Delight and as such will he speak of them and commend them and represent them to the World 2. His Remunerating Justice The Justice of God requireth that there should be different Proceeding with them that differ among themselves that it should be well with them that do well and ill with them that do evil That every Man should reap according to what he hath sown whether he hath sown according to the Flesh or the Spirit and the Fruit of his Doings be given into his Bosom Therefore those whom Christ will receive into Everlasting Life must appear Faithful and Obedient For then Christ will Judge the World in Righteousness Act. 17.31 3. That he may shew his Veracity and Faithfulness The Faithful God will make good his Promises and reward all the Labours and Patience and Faithfulness of his Servants according to his Promises to them If his Promises take notice of Works his Justice will God is not unfaithful or unrighteous to forget your Work and Labour of Love which you have shewed to his Name Heb. 6.10 Secondly The respect of Good Works and how far they are considered 1. They are Perfectional Accomplishments Those that have done them are lovely Objects in his Sight as being conformed to his Nature and Pattern Can we imagine that God should bid the Saints love one another for their Holiness and count them the Excellent Ones of the Earth Psal. 16.3 how poor and despicable soever they be as to their outward Condition and that he himself should not love them the more We that have but a drop of the Divine Nature hate impure Sinners Lot's righteous Soul was vexed with the filthy Conversation of the Wicked 2 Pet. 2.8 And we find a Complacency and Delight in the Good And can we imagine without a manifest Reproach to him that God should be so indifferent to Good and Evil and that the Saints should not be more lovely in his Sight for their Holiness Therefore the more lovely the more endeared Objects to their Redeemer 2. They are Qualifications to make them capable of his Remunerating Justice There is in God a threefold Justice First His strict Justice Secondly His Justice of Bounty or free Beneficâ—nce and Thirdly As Judging according to his Gospel-Law of Promise 1. He may be said to be strictly Just when he rewardeth Man according to his perfect Obedience yet no Obedience though never so perfect can bind him to reward Man or Angel 2. He is Just by way of Bounty when he rewardeth a Man capable of Reward though not in respect of his perfect Righteousness in himself yet because he is some way righteous in respect of others that are unrighteous So 't is said 2 Thess. 1.6 7. 'T is a righteous thing with God to recompense Tribulation to them that trouble his Saints And to
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
folly of Sinners that will run this hazard for a little Temporal Satisfaction For as he cryed out For how short a Pleasure have I lost a Kingdom when he had parted with his Soveraignty for a Draught of Water so you out of a desire of present Contentment forfeit Heaven and run the hazard of Eternal Torments When thou art about to Sin think of this We need all kind of Helps 1. To stir us up to Godliness If Men were as they should be sweet Arguments would be enough but now we need the Scourge 'T is good to counterballance any Temptation when 't is violent My Heart will call me Fool to all Eternity Can I dwell with Everlasting Burnings 2. To rouse us up to the Consideration of our natural Misery 1. Partly that we may flee from the Wrath to come Matth. 3.7 There is no way but by Jesus Christ. We need every Day to look back In their Flight to Zoar they were not to look back upon Sodom lest there should be Relentings kindled But 't is good to look back in this Sense we shall see nothing but Fire and Brimstone behind us 2. That we may be thankful to Christ 1 Thess. â— 10. Even Jesus which hath delivered us from Wrath to come He was substituted in our Room and Place he suffered a kind of Hell in his own Soul or else this must have been our Portion 2. VSE Are we of the number There is a Catalogue of the Damned Crew Rev. 21.8 But the Fearful and Vnbelieving and Abominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars have their part in the Lake that burneth with Fire and Brimstone The Fearful Such as for the Fear of Men swerve from the Holy Profession and Practice of Godliness The Vnbelieving All that remain in an impenitent Estate Abominable Murtherers Whoremongers Impure Gnosticks such as Ranters 1 Cor. 6.9 Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Is there any likelihood of Deceit there Corrupt Nature is alwayes devising one Shift or another wherein to harden Conscience Idolatrous 'T is dangerous not to be right in Worship The Covetous cometh in Gal. 5.5 Nor Covetous Man who is an Idolater Let no Man deceive you for because of these things the Wrath of God cometh upon the Children of Disobedience We think it a small Matter All Lyars Not only the gross Lyar but the Heretick as Heresie is called a Lie 'T is good to keep to the Pattern of sound Words The Hypocrites Hell is his Portion Matth. 24.51 Appoint him his Portion with the Hypocrites there shall be Weeping and gnashing of Teeth Hypocrisie 't is a practical Lie SERMON XXVII MATTH XXV v. 46. And these shall go away into Everlasting Punishment but the Righteous into Life Eternal THE Words are a Conclusion of a notable Scheme and Draught which Christ gives us of the last Judgment In that Day there will be 1. A Congregation 2. A Segregation 3. A Discussion of the Cause 4. A Solemn Doom and Sentence both of Absolution and Condemnation 5. And lastly Execution Without which the whole Process of that Day would be but a solemn and useless Pageantry The Execution is in the Text. Wherein observe First A Distinction of the Persons These and the Righteous See the last Sermon on 2 Cor. 5.10 Page 103 c. Secondly As there are different Persons so different Recompenses See 2 Cor. 5.10 Page 104 c. Thirdly Observe these different Recompenses are dispensed with respect to the different Qualifications and State of the Persons judged as their Case shall appear upon Tryal according to their Works Some are Wicked and others Righteous God must needs deal differently with them 1. To shew the Holiness of his Nature The Holy God delighteth in Holiness and Holy Persons and hateth Sin and the Workers of Iniquity And therefore will not deal with the one as he dealeth with the other Both Parts of his Holiness are spoken of in Scripture his Delight in Holy Things and Persons See the Fourth Sermon on 2 Cor. 5.10 Page 97. 2. The Righteousness of his Government requireth that there should be a different Proceeding with the Godly and the Wicked That every Man should reap according to what he hath sown whether he hath sown according to the Flesh or the Spirit That the Fruit of his Doings should be given into his Bosom And this though it be not evident in this Life where Good and Evil is promiscuously dispensed because now is the Time of God's Patience and our Tryal Yet in the Life to come when God will Judge the World in Righteousness Act. 17.31 it is necessary that it should go well with the Good and ill with the Bad or as the Apostle saith 2 Thess. 1.6 7. It is a righteous thing with God to recompense Tribulation to them that trouble you And to you that are troubled rest with us when the Lord Jesus Christ shall be revealed from Heaven with his mighty Angels Mark Both Parts of the Recompense belong to the Righteousness of his Government to give Rest to the Troubled as well as Tribulation to the Troublers Indeed with the one he dealeth in strict Justice to the other he dispenseth a Reward of Grace Yet that also belongeth to his Righteousness that is his New-Covenant Righteousness For so 't is said Heb. 6.10 God is not unrighteous to forget your Work and Labour of Love As he hath bound himself by gracious Promise to give Life and Glory to the Penitent Obedient and Faithful 3. The Graciousness of his rewarding Mercy and free Love to his faithful Servants Though they were involved in the same Condemnation with others as to their Original and first Estate and the Merit of their evil Actions and the constant Imperfection of their best Works yet since it was the sincere Bent of their Hearts to serve and honour God he will give them a Crown of Life They might have perished everlastingly as others do if God should enter into a strict Judgment with them But when others receive the Fruit of their Doings he dealeth graciously with them pardoning their Failings and accepting them in the Beloved God is not bound in Justice from the Right and Merit of their Actions to reward them that have done him most faithful Service but meerly of his Grace upon the Account of Christ. 1 Pet. 1.13 Hoping unto the End for the Grace is is to be brought unto you at the Revelation of our Lord Jesus Christ And Jude 2â—0 Looking for the Mercy of our Lord Jesus Christ unto Eternal Life And 2 Tim. 1.18 The Lord grant that he may find Mercy of the Lord in that Day Namely when the Lord shall judge the Quick and the Dead and shall distribute Punishments and Rewards In some measure we see Grace here but never so fully
Torments of Hell Page 133 A State of Torment as well as a state of Death Page 193 Set forth by Darkness and outer Darkness and why Vid. Darkness Page 133 Indignation of the damned in Hell against God the Saints and themselves Page 136 Sorrow of the damned in Hell Page 136 The wicked go to Hell at Death Page 196 They have not their full Torments till the day of Iudgment Page 197 Punishment of Hell may consist with Gods being merciful Page 193 Fire of Hell vid. Fire Punishment of Hell v. Punishment of Loss and Punishment of Sense Hiding Talents a great sin and why Page 96 He that hides his Talents faulty as well as he that abuses them Page 96 What is the cause of this unfaithfulness in hiding Talents Page 96 Honour the Honour that shall be put on the Saints at the day of Iudgment Page 165 Hope what it is Page 7 Weak and groundless Hope of Heaven Page 9 Cold and careless Hope what Page 24 What kind of Hope may be in Hypocrites Page 7 Hope of wicked men will fail them and when Page 47 48 Hope of Heaven how it sheweth it self Page 172 How this Hope puts us on a diligent pursuit of this Blessedness Page 172 This Hope must moderate our Cares Fears and Sorrowes as to temporal things Page 173 Humility Saints have a humble sense of their own good Works Page 183 184 Hypocrites shall be discovered at the day of Iudgment Page 164 I. IDleness the evil of it Vid. Sloath. Page 96 Impotency why God requires Duty of fallen Creatures that have no power to perform it Page 114 Natural Impotency no Excuse to the sloathful Page 123 Inclination of heart towards good how expressed in Scripture Page 14 Increase Diligence the Means and God's blessing the Cause of all increase Page 127 Our Increase should be of the same Talent that is given us Page 127 This Increase is given by degrees Page 129 And is to be continued till it be full and perfect Page 129 Indignation of the Damned in Hell against God the Saints and themselves Page 136 Infants what to judge of Infants that dye in Infancy Page 157 Inheritance of Heaven the Properties of it Page 169 Joyes of Heaven whence they arise Page 104 Why called the Joy of the Lord. Page 105 Judge we are not to judge of others or our selves by the outward esteem of others Page 185 Judge the Qualifications of a Judge Wisdom Iustice Power Authority Page 142 These Qualifications found in Christ. Page 143 Christ the Judge of the World Page 142 Why Christ Judge of the World rather than Father or Spirit Page 146 In what Nature Christ is Judge Page 147 Why Christ as Mediator is Judge of the World Page 147 Why Christ as Judge called King Page 167 Judgments temporal may be kept off from the wicked by the Society of the godly Page 50 One Judgment makes way for another Page 198 Judgment-day proved Page 33 34 Cavils against it answered Page 154 The Conveniency of such a day Page 34 The business of that day shall be to glorifie Gods Holiness rewarding Iustice and Truth Page 178 All shall come to Judgment Page 156 Infants and Grown Persons Page 156 Dead and living Page 157 Good and Bad. Page 158 Believers and Vnbelievers Page 158 High and low Page 160 At Judgment-day all shall be judged according to their works Page 177 Why works of Mercy and Charity rather than Piety are then mentioned Page 176 Whether the sins of the righteous shall then be mentioned Page 176 Who shall be judged by the Gospel Page 158 Whether Papists Turks Iews since Christ shall be judged by the Gospel Page 158 By what rule Pagans shall be judgeth Page 159 There shall be a separation of good and bad at the Judgment-day and why Page 164 Hypocrites shall be discovered at the day of Judgment Page 164 The Honour that shall be put on the Saints at the day of Judgment Page 165 The godly shall be first absolved before the wicked are condemned and why Page 166 Judgement-day should be believed feared loved by the Saints and hoped for Page 154 It should make us patient under disgraces Page 154 Thoughts of Judgement should make us serious and why Page 160 Justice and Righteousness of Christ explained Page 144 Justice of God 3 * Page 178 Justification opposed to Accusation Page 175 How we are justified by Faith and how by Works Page 175 K. KIng why Christ as Iudge of the World is called a King Page 167 Kingdom of Heaven what it signifies Page 3 Why Heaven is called a Kingdom Page 169 Knowledge of Christ. How Christ knowes his People Page 66 Christ knowes all his Sheep Page 162 Knowledge of God intuitive and approbative Page 66 L. LAmps going out of Lamps of foolish Virgins what it signifies Page 47 When their Lamps shall go out Page 48 Trimming of Lamps v. Trimming Law and Grace strive for Victory in the hearts of those that have any sense of Religion Page 111 Lawes of God no Tyranny in them Page 113 Left hand why Sinners are set on the left hand at the day of Iudgment Page 169 Loss vide Punishment of Loss Love to God what it is Page 7 Feeble and sleepy Love what Page 24 What a kind of Love is due to Christ. Page 58 Lye difference between a Lye and an Vntruth Page 41 M. MArriage-Union between Christ and Believers the foundation of it layed in Christs Incarnation Page 57 Entred into at Conversion Page 57 The present state of it in this world Page 58 The Consummation of it in another world Page 59 Why the Second Coming of Christ is called a Consummation of this Marriage Page 59 The duties that result from this Marriage-Union Page 58 Motives to be espoused to Christ. Page 60 N. NAme of God what it is Page 112 Poor trembling Souls to study the Name of God Page 112 New-Creature why God expects more honour from them than from the World Page 89 O. ODium Abominationis odium Inimicitiae Page 17 Omissions Sins of Omission and Commission what they are and how distinguished Page 138 211 Omissions Sins as well as Commissions Page 117 They are both in every actual sin Page 138 212 The greatness of Sins of Omission Page 138 212 Some Sins of Omission greater than others Page 139 212 In many cases Sins of Omission are greater than Sins of Commission Page 139 213 The Causes of them Page 139 212 The Effects of them Page 139 212 Omission of holy Duties breeds Security Page 28 Omissions make way for Commissions Page 140 213 Opportunities of doing good may be lost Page 130 Ordinances considered as Dutyes Priviledges Means Talents Page 90 May be lost Page 131 Oyl not only to be had in Lamps but in Vessels Page 11 Oyl in Vessels what it is Page 12 14 To get Oyl in Vessels is our true wisdom Page 22 Directions to get it Page 21 P. PArables why Christ taught by Parables Page
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
〈◊〉 ye unlord the Law so the word signifieth 6. By taking some solemn time to meditate of and admire the excellency of his Person and the fulness of his Redemption In Heaven this will be our great Work there they praise the Lamb for ever-more Rev. 4.10 11. The four and twenty Elders fall down before him that sat on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive Honour and Glory and Power for thou hast created all things and for thy pleasure they are and were created They do not slight their glorious Work All the Glory they have is God's meer Bounty they hold it by Grace and magnify it by Grace So Rev. 5.8 The four Beasts and four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the Prayers of the Saints There is the Employment of the Church Militant and Triumphant Harps which are Instruments of Praise belong to Souls already glorified as Vials full of Odours belong to Believers on Earth The Earth is the true place of Prayer as in Heaven we shall be employed in Eternal Thanksgivings All the Church is yielding Homage to Christ It is the Study of Saints Ephes. 1.16 I cease not to give Thanks for you It was Paul's constant practice he breathed nothing but Christ 1 Cor. 2.2 I determined to know nothing among you save Jesus Christ and him crucified Our Thoughts of Christ should be sweet to us we should have ravishing apprehensions of him from day to day ravishing thy Heart with the excellency of Christ. Vse 3. Is Consolation to them that desire to glorify Christ. It is a singular Prop in your Prayers in every Address you have an Interest in Father and Son They are mine saith the Lord I loved them with an everlasting Love They are mine saith Christ I redeemed them with an everlasting Redemption And will not God provide for his own and Christ for his own Can he that hath the Father and Son miscarry and doubt of Audience You have the Father who is the Original Fountain of Blessing and you have Christ who is the Golden Pipe and Conveyance But especially in your last Address when you lie on your Death-Bed you know Christ's own Plea John 17.4 5. Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do And now Father glorify thou me with thy self with the Glory that I had with thee before the World was It is a sweet Evidence What doth God look for from the Creature but Glory Objection 1. But you will say I cannot glorify Christ in my Addresses to God and cannot come with an Assurance becoming his Purchase I Answer 1. When we cannot apply let us disclaim Lord we come not in our own Names our own Worth and Desert which is none at all we come in the Merits of Christ we know there is no other Name under Heaven Hosea 14.3 In thee the Fatherless findeth Mercy that is every Person that wanteth a Guide Relief and Support Though we cannot say Father yet we can say we are Fatherless we have none to help us 2. If we cannot speak of the Love that he beareth to us for Christ's sake yet let us plead the Love that he beareth to him Christ's Name is very dear and precious in Heaven being God's beloved Son Lord for the Love that thou bearest to Christ We are his Clients though we cannot say we are his Members Though I cannot say Thou art mine yet I may say He is thine a Mediator of thy setting up God might have refused us if Christ had not Letters Patents from Heaven and his Commission under the Broad-Seal of God John 6.27 Him hath God the Father sealed Lord he is thy own authorised Mediator Moses was refused that interposed of his own accord Exod. 32.32 33. I have nothing to bring thee but a Mediator of thine own It is a prevailing Argument Object 2. Alas there is little that I do for God my Station is private Those in the Magistracy and Ministry that are in an eminent Sphere of Activity they may glorify Christ they do his Work upon Earth but what do I do I Answer 1. God will be glorified by every Man in his Way and Place John 17.4 Father I have glorified thee upon Earth I have finished the Work that thou hast given me to do We must not speak of our Rank Christ is glorified by thy diligence and Faithfulness in thy private Place a Man-Servant or a Maid-Servant 1 Cor. 7.22 He that is called in the Lord being a Servant is the Lord's Free-man being redeemed from the thraldom of Satan and servitude of Sin he doth glorify Christ. Titus 2.9 10. Exhort Servants to be obedient unto their own Masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Godly Servants what an Ornament are they to the Gospel By the first Inlets of Religion into a Family it is made beautiful and lovely in the Eyes of Carnal Men who esteem the Doctrine by the Life and Practice of the Professors of it Servants in those days were bought and sold like Beasts The Lord doth not esteem Men by the Places they hold but by their Carriage in them 2. There is no Station so private but thou mayest do something for Christ to bring up thy Children in the Nurture of the Lord to instruct thy Servants thy Neighbours thy Fellow-Servants Zeal is like Fire or like Leaven it will spread and diffuse it self Object 3. I have laboured but to little purpose Answ. Success is not thy Work but God's We must mind our Duty and leave the success to God we shall not be responsible for lack of Success but want of Endeavours 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 with my God It was a complaint of Christ himself his Ministry was without Fruit yet not without Reward We may have the Crown of Faithfulness if not the Fruit. A Minister is like a Fountain that always runneth whether they will hear or whether they will forbear So must you act in your Families Object 4. I was never called to Martyrdom I doubt I shall not glorify him I Answer 1. Wish not for Troubles but leave them to God and when they come take up his Cross. Simon of Cyrene was compelled we must not chuse our Cross but bear it Christ himself did not carry his Cross till it was laid upon him we must not seek it but take it up not brew our Cup but drink it When a Cross meeteth us in our way which we cannot escape without Sin or breach of Conscience we must bear it 2.
Zin because ye sanctified me not in the midst of the Children of Israel 4. Another Quality to be discerned in the Manner and Form of the Scriptures is the Harmony and Agreement that is to be found in them all along notwithstanding the diversity of Times Places and Persons still there is an increase of Knowledg and Dispensations rise higher and higher as the Light increaseth till Noon-day but there is no difference Luke 1.70 As he spake by the Mouth of his Holy Prophets which have been since the World began One Mouth many Prophets They lived in such distant Ages handled such diversity of Arguments yet all conspired in promoting the same Truth which is now revealed to us in the New Testament There is a great difference of Style some speak with more loftiness and majesty others with greater familiarity and humility of Expression yet all promoting the same thing There is a difference in the manner of Prosecution yet an exact harmony in the Substance and essential Quality of their Writings not only in their general drift and scope to set out the Glory of God and the Good of Mankind but in the matter handled without any spice of secular Vanity as is to be seen in other Writings So that one and the same Spirit appeareth throughout the whole 1 Cor. 12.4 Now there are diversities of Gifts but the same Spirit Yea there is not only a diversity of Style but a different degree of Light according to the increase of God's Dispensations yet there is an Harmony God's Name and Style and the Mystery of Christ was made known to the Church by degrees the solemn Title and Style of God was not one and the same from the beginning of the World but tho they were divers yet they were not one contrary to another but one perfecting the other He is called by Melchisedeck The most High God Possessor of Heaven and Earth Gen. 14.19 Afterwards by reason of his Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Alsufficient Gen. 17.1 I am the Almighty God or the Alsufficient God walk before me and be thou perfect Then when he was put to it he made known himself by the Name of Jehovah Exod. 6.2 3. And God spake unto Moses and said unto him I am the Lord. And I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known unto them And after the appropriation of the Covenant to the Family of the Patriarchs he is called the God of Abraham of Isaac and of Jacob Exod. 3.15 The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my Name for ever and this is my Memorial unto all Generations Then upon experience of God's care of them he is called Exod. 20.2 The Lord thy God which hath brought thee out of the Land of Egypt out of the House of Bondage Then the Lord that brought his People out of the North Country Jer. 23.7 8. Therefore behold the days come saith the Lord that they shall no more say The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth which brought up and which led the Seed of the House of Israel out of the North Country and from all Countries whither I had driven them and they shall dwell in their own Land Then when the Sun of Righteousness was risen the God and Father of our Lord Jesus Christ 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope c. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption First it was revealed to Adam to be by the Seed of the Woman Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel Then to Abraham by thy Seed Gen. 12.3 In thee shall all the Families of the Earth be blessed which was repeated to Isaac to cut off Ishmael then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come viz. out of Judah Gen. 49.10 The Scepter shall not depart from Judah nor the Law-giver from between his Feet until Shiloh come Then that he should come of David's Line Isa. 11.1 There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And that he should be born of a Virgin Isa. 7.14 Behold a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel There is a difference of manifestation yet still an Harmony as there is a difference between a small Print and a great Print but the Matter is the same The Mystery of God manifested in the Flesh is set forth in a fairer Edition 5. There is one Character more in the Form and Manner of these Writings and that is Impartiality Kings and Subjects are bound by the same Laws liable to the same Punishments encouraged by the same Promises If the Scriptures were only a Politick Device to keep Subjects in awe there would be some exemption for Potentates but they are alike obnoxious to God's Judgment and the same Tophet that is provided for the Peasant is provided for the Prince Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared he hath made it deep and large c. Tophet was a Valley where the Idolatrous Jews were wont to burn their Children therefore as a fit Type of Everlasting Punishment it is put for Hell it is capacious enough to receive all King and Subject Now the Scriptures that threaten Potentates as well as others must needs be a Law that cometh from an higher than the Highest Who would presume else to threaten those in Power Rev. 20.12 And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which was the Book of Life and the Dead were judged out of those things which were written in the Books according to their Works On this side the Grave there is a distinction between Man and Man but all are alike obnoxious to Christ's Judgment and all stand in dread of it There is enough in the Scriptures to astonish the Heart of the mightiest Potentate and make it tremble II. Now from the Matter of the Scriptures I am much prevented from what is published on James 1.18 But let me speak something now All that is spoken in the Scripture may be reduced to these five Heads Precepts Promises Doctrines Histories Prophecies Now all these
they are suddenly blasted but God's Eternal Purpose that shall stand We are mutable and frequently change out of the levity of our Nature or the ignorance of Futurity therefore upon new Events we easily change our Minds but God that seeth all things at once cannot be deceived the first Reasons of God's Love to Man are without Man and so Eternal Among the Persons of the Godhead the Son loveth because the Father required it the Father because the Son merited it and the Holy Ghost because of the Purpose of the Father and the Purchase of the Son abideth in our Hearts to preserve us unto God's Use and to keep afoot his Interest in us Thirdly There are the like Fruits and Effects of it I shall instance in some which are like his Love to Christ. 1. Communication of Secrets All Things are in common amongst those that love one another Said Dalilah to Sampson Judges 16.15 How canst thou say I love thee when thy Heart is not with me Thou hast mocked me these three times and hast not told me wherein thy great strength lieth Now Jesus Christ knoweth all the Secrets of God John 1.18 No Man hath seen God at any time the only begotten Son which is in the Bosom of the Father he hath declared him Christ lying in the Father's Bosom knoweth his Nature and his Will So it is with the Saints John 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him As God manifested himself to Christ so Christ will to us Christ hath treated us as Friends John 15.15 Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I have called you Friends for all things that I have heard of my Father I have made known unto you The knowledg of God's Ways is a special Fruit of his Love 2. Spiritual Gifts God's Love to Christ was a bounteous Love John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his Hands God's Love was shewed to Christ in qualifying the Humane Nature with such excellent Gifts of Grace As to us God's Love is not barren as a Fruit of God's Love Christ received all things needful for us You will perhaps say as they replied to God when he said I have loved you Wherein hast thou loved us Mal. 1.2 because he hath not made you Great Rich and Honourable If he hath given us such a proof of his Love as he gave to Christ namely such a measure of his Spirit as is fit for us we have no reason to murmur and complain The Spirit of Illumination is better than all the Glory of the World Prov. 3.32 The Froward is an Abomination to the Lord but his Secret is with the Righteous The Spirit of Regeneration to convert the Heart to God and Heaven 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit that is of God that we might know the things that are freely given us of God The Spirit of Consolation to evidence God's Love to us and our right to Glory 2 Cor. 1.22 Who hath sealed us and given the earnest of his Spirit in our Hearts 2 Cor. 5.5 Now he that hath wrought us for the self-same thing is God who also hath given unto us the Earnest of the Spirit As the End of his Love to Christ's Humane Nature was to bring it to Heaven so the End of God's Love to us is to sanctify us and so to make way for Glory 3. Sustentation and gracious Protection during our Work and Service This was his Love to Christ Isa. 42.1 Behold my Servant whom I uphold I am not alone my Father is with me John 8.16 His Enemies could not touch him till his time came John 11.9 Are there not twelve hours in the day If any Man walk in the day he stumbleth not because he seeth the light of this World As long as the time of exercising his Function here lasted there was such a Providence about him as did secure him from all danger and till that time was past and the Providence withdrawn he was safe and when that time was out and he seemed to be delivered to the Will of his Enemies all the Creatures were in a rout the Sun was struck blind with astonishment the Earth staggered and reeled So God will carry us through our Work and keep us blameless to his Heavenly Kingdom but if we are cut off by the violence of Men all the Affairs of Mankind are put in confusion and carried headlong besides the confederacies of Nature disturbed and divers Judgments as in Egypt and the Land of the Philistines ensue Odium in Religionis Professores the World shall know how dear and precious they are to God 4. Acceptance of what we do God accepted all that Christ did it was very pleasing to God Ephes. 5.2 Walk in Love as Christ also hath loved us and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour In every solemn Sacrifice for the Congregation the Blood of it was brought unto the Mercy-Seat with a perfume but Christ's Sacrifice received value from his Person he being one so dear to God so excellent in himself This kind of Love God sheweth to us the Persons of the Upright are God's delight and then their Prayers Cant. 5.1 I am come into my Garden my Sister my Spouse I have gathered my Myrrh with my Spice I have eaten my Hony-comb with my Hony Tho our Services are mingled with Weaknesses and Imperfection they shall be accepted But the Sacrifice of the Wicked is an Abomination to the Lord much more when he bringeth it with an evil Mind Prov. 15.8 5. Reward Christ was gloriously exalted after his Sufferings he entred into Glory and was conducted to Heaven by Angels and welcomed by the Father who as it were took him by the Hand Psal. 2.7 8. Thou art my Son this day have I begotten thee Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So if we do what he did we shall fare as he fared John 12.26 If any Man serve me let him follow me and where I am there shall my Servant be If any Man serve me him will my Father honour When we die we shall be conveyed to Heaven by Angels Luke 16.22 The Beggar died and was carried by Angels into Abraham 's Bosom our Souls first then our Bodies Phil. 3.21 Who shall change our vile Bodies that they may be like unto his glorious Body according to the working whereby he is able even to subdue all things to himself And at last we shall have a solemn Welcome into Heaven Mat. 25.21 Well done good and faithful Servant thou hast been faithful over a
love his appearing Upon which Bernard noteth Paulus expectat Coronam justitiae sed justitiae Dei non suae justum est ut reddat quod debet debet autem quod pollicitus est It is just with God to pay what he oweth and he oweth what he promised Therefore Chrysostom saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may say to God redde quod promisisti tho not redde quod debes 3. By positive Ordinance that every Man shall receive according to the kind of his Work the Wicked according to their wicked Actions and the Good according to their good Actions Mat. 16.27 Then he shall reward every Man according to his Works Now lest any should think it is meant of wicked Men only the Apostle tell us 2 Cor. 5.10 Every one shall receive the things done in his Body according to that he hath done whether it be good or bad God is not arbitrary in his Judgment it is the Rule of Process All shall be rewarded in the general quoad genus according to the kind of their Works Wicked Men quoad meritum because Eternal Punishment is due to Evil Works out of the Nature of the Works but for the Godly the kind of their Works is judged but not in rigorous Justice they shall not be weighed in the Ballance then all would be found wanting but brought to the Touch-stone Vae laudabili vitae hominum si remotâ miserecordiâ discentias eam saith Gregory And the Apostle James 2.12 So speak ye and so do as they theâ— shall be judged by the Law of Liberty Vse 1. See how careful God is to preserve the Honour and the awe in us of his Justice even in his Rewards of Grace God will be just he is very careful to preserve the Notions which the Creature hath of his own Essence inviolable He will not exercise Mercy to the prejudice of his Justice there must be some way to represent him still a Righteous Father God would give his own Son to the Death that he might appear Righteous God will not love that Honour Therefore stand in awe and sin not lest thou come short of the Grace offered in Christ lest you find him just in a legal sense while you abuse the Mercy of the Gospel Vse 2. It is to give us a sure Ground of Hope Heb. 6.10 For God is not unrighteous to forget your Work and Labour of Love That which is most terrible in God is the Pawn and Pledge of our Salvation Conscience which is God's Deputy is never satisfied till God be satisfied for this Thought cannot be plucked out of our Minds that God is an Avenger If we had not a sufficient Satisfaction we should always be troubled Wherewith shall he be appeased Mic. 6.6 7. Wherewith shall I come before the Lord and bow my self before the High God Shall I come before him with Burnt-Offerings with Calves of a Year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil Shall I give my First-Born for my Transgression the Fruit of my Body for the Sin of my Soul If a poor Creature were in Debt and haling to Prison and a King should say I will engage my whole Revenue but I will pay it how would this comfort him Certainly Christ was responsible enough we are not so chearful in his Service as we should be now Justice is made our Friend Make use of it in great dejections and pangs of Conscience Job 33.24 Then he is gracious to him and saith Deliver him from going down to the Pit I have found a Ransom When the Ram was taken Isaac was let go God will shew Mercy to our Persons for Justice is satisfied in our Surety You have a double Claim and hold fast upon him in every Court you may come before the Tribunal of Justice as well as the Throne of Grace When you are fainting in Service encourage your selves Verily there is a Reward for the Righteous Psal. 58.11 One day or another the Saints shall be rewarded their Labour and Service shall not be lost Secondly The Qualification Saving-Knowledg These have known that thou hast sent me It is urged as a Reason why they should behold his Glory hereafter because they make it their Care to know God in Christ here Here are two Propositions 1. The only way to come to Blessedness is by the Knowledg of the True God 2. There is no Knowledg of the True God without the Knowledg of Jesus Christ as Mediator 1. Proposition That the only way to Blessedness is by the Knowledg of the True God This I prove 1. Because the Foundation of the Eternal State must be laid in this Life Now the Foundation and Superstructure must carry a proportion What is the great Happiness of Heaven and the Blessedness of the Creature The Beatifical Vision and therefore we must begin it here in Knowledg and in the study of God John 17.3 This is Life Eternal to know thee the only True God that is this is the beginning of Life Eâ—ernal when there is a Saving-Light in the Soul there is a Spark kindled that will never be quenched In the Barn Corn doth not grow but in the Field Here we labour after Knowledg there we enjoy the Perfection of it and according to the Degrees of Knowledg and Grace we attain in this Life so will be our Happiness hereafter The State of the Wicked is a growing Darkness Mat. 8.12 The Children of the Kingdom shall be cast out into utter Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is that A Darkness beyond a Darkness in tenebras ex tenebris infâ—liciter exclusi they shall be cast out from one Darkness into another Here they are under the Darkness of Ignorance and Sin and there they shall be under the darkness of Horror and Terror for evermore The State of the Wicked in Hell is a Darkness that grows out of a Darkness here they are dark and care not to know God or know his Ways and the Mists of Darkness are reserved for them for evermore But now the State of the Godly is an Increasing Light Prov. 4.18 The Path of the Just is as the shining Light that shineth more and more unto the perfect day Look as the just do increase and go on from Knowledg to Knowledg till they attain the Light of Glory as the Sun climbeth up to the top of the Meridian by degrees so the way of the Wicked is Darkness they go on from Darkness to Darkness and the Mist of Darkness is reserved for them ignorance makes way for Sin and Sin for Hell They are hastning downwards from Darkness to Darkness and we hasten to the perfect Day from Grace to Glory 2. There is no serving or enjoying of God but by Knowledg I do not plead for a naked Knowledg and an unactive Speculation but such as is accompanied with Faith Love and Obedience otherwise it is no true Knowledg No Knowledg no Faith Rom. 10.14
former sins and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ. 2. With respect to the great Benefit we stand in need of which is the destruction of sin which hath a double malignity in it for sin is considerable under a double respect as it damneth or as it defileth as it rendreth us obnoxious to Gods Justice or as it tainteth and staineth and defileth our faculties Christ considereth sin under this double respect and maketh none partakers of the benefit which cometh by him whom he freeth not from sin both as to the guilt and power by his Death our sins are expiated before God and so pardoned and also the Spirit or a new and holy Nature is put into us whereby the reigning power of sin is broken and taken away not only the guilt of sin which is opposed to Blessedness but the reign of sin which is opposed to Holiness We can never be compleatly happy till we get freed from the punishment which sin hath made our due and also get that sin destroyed which would involve us in new guilt God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength Now this being the nature of our recovery we ought to seek Communion with Christs Death that we may obtain both pardon and the gift of the Spirit and be justified and sanctified in the Name of the Lord Jesus and by the Spirit of our God or which tendeth to the same effect that we might feel the virtue of Christs Death and express the likeness of it 3. With respect to the value of Christs Death which is often recommended to us under these two Considerations 1. As a wonderful Act of Love 2. As a Price and Ransom paid for our Souls and the Blessings we stand in need of 1. As a wonderful Act of condescending Love Gal. 2.20 He loved me and gave himself for me Eph. 5.2 Who hath loved us and given himself for us an offering and sacrifice to God for a sweet-smelling savour Rev. 1.5 Who loved us and washed us from our sins in his own blood Christs Death is the greatest instance of his Love and Sacraments are a Memorial of his Love to us and therefore must needs principally relate to his Death for so they are most apt to work upon our Souls 2. They are the Price paid for the Blessings we stand in need of and so breed confidence in us The great benefit is the destruction of sin as I said before for the great occasion of this Mystery of Grace was our fallen estate which brought sin and misery upon us But the Son of God came to take away sin 1 Joh. 3.5 by dying an accursed Death to propitiate God to us and make way for the more liberal effusion of his Mercy Well then if poor Creatures have any awakening sense of their deep misery what should they look after or bless God for when they solemnly come to accept the Covenant but the Death of Christ 4. The mutual respect that is between both Sacraments For Christs Death and the immediate Benefits which result thence are represented both in Baptism and the Lords Supper in a way proper to each Baptism signifieth our first entrance into the Evangelical state and the Lords Supper our growth and progress therein Both are necessary 1. Baptism that our consent do depend upon God for the benefits of the new Covenant and perform the duties thereof may be more solemn and explicite for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent therefore it is meet that we should be strengthened with such a bond that we should be baptized into the Death of Christ that act is an act of Love it may bind us to love him to the death who hath loved us first and in all Temptations cleave to him performing our Covenant-resolution and consent with all fidelity all the days of our lives And as it is the ground of our confidence and the price of our Blessings we may comfortably depend upon God for the gift of the sanctifying Spirit and that he will afford all necessary help to us in the use of those means which he hath appointed that we may receive the Grace and Spirit of God by virtue of this help 2. The Lords Supper is necessary to confirm and strengthen both our resolutions and dependence for nothing is more fickle and uncertain than the heart of man Men are of several sorts and sizes three I shall mention Good Christians who have a clear and undoubted Right to the Priviledges of the new Covenant yet they stand in need of the Lords Supper that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love and also have their Right solemnly confirmed and ratified that their confidence and joy in the Lord may be quickned and increased Acts 8.39 Or else lapsed Believers these come by the solemn Remembrance of Christs Death to be set in joynt again and restored to Gods favour whilst both they and God renew the promise of the destruction of sin 1 Joh. 2.1 Another sort are weak wavering doubtful Christians Jam. 1.8 who come because of their imperfect estate that they may be confirmed and strengthened that the comfort of their Christianity may be more explicite and their resolutions against sin fortified that they may more glory in the Death and Cross of Christ feeling the effects of it in their own Souls Gal. 6.14 and look upon Christ not simply propounded as dead but as dead for them and themselves dead with him Vse Here is direction to us about the improvement of our Communion with Christ to look more to the effect and fruit of Sacraments have we the Communion of his Death 1. Of your Baptism Do you live as one that is washed from his sins that is baptized into the Death of Christ What vertue have you to quell sin What likeness do you express Baptism is the best preparation for the Lords Supper if you have the fruit of that you may more comfortably come to the other Joh. 13.8 If I wash thee not thou hast no part with me We are utterly unqualified and unprepared for the Lords Supper if we be not washed Now though no man can say his heart is clean yet every good Christian maketh Conscience of his Baptismal Vow he purifieth himself as Christ is pure the work is a doing If this Conscience be not in us the whole Action is lost to us yea will bring a Judgment upon us What do we come about but the destruction of sin Is it really your burden Have you not only a wish but a will to get rid of it If so you have been labouring in it you desire solemnly to remember Christs Death to
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
as we list without Law and Rule He came to restore us to obedience to bring us back again in heart and life to God Luke 1.75 He hath delivered us from the hands of our enemies that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine I came not to destroy the law but to fulfil it Matth. 5.17 His example He came to do what God had commanded and to teach us to do the same Matth. 3.15 For thus it becometh us to fulfil all righteousness and Heb. 58.9 Tho he were a Son yet learned he obedience by the things which he suffered And being made perfect he became the Author of eternal salvation to them that obey him 2. Christ dispenseth by vertue of his merit regeneration or the spirit of holiness that all new creatures might voluntarily keep this law tho not in absolute perfection yet by sincere obedience This Grace is dispensed to put us into a capacity of loving pleasing and obeying God this is that he promiseth in the new covenant Ezek. 36.27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them so Jer. 31.33 I will put my law in their inward parts and write it in their hearts He doth not say I will prepare them another law as if the old law of God were to be abandoned and abolished and some other precepts substituted in their Room no but to make them conformable to it in heart and life the new man is created after God for this end and purpose Eph. 4.24 fitted to obey the law so that the great Blessing of the Gospel is Grace to keep the law 3. None enter into the Gospel State but those that intirely and readily give up themselves to do the will of God and therefore none can have benefit by the sin-offering and satifaction of Christ but those that consent to return to the duty of the law and live in obedience to God Surely God never pardoneth any while they are in Rebellion and live under the full power and dominion of sin no they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident for the way of entring into the new covenant is by Faith and Repentance and Repentance is nothing else but a sincere purpose of new obedience or living according to the will and law of God 'T is defined to be a breaking off of sin Dan. 4.27 and therefore the Scripture runs in this strain Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return to me saith the Lord and I will abundantly pardon and Isa. 1.16 Wash you make you clean and then tho your sins were as scarlet they shall be as white as snow The least that can be gathered from these places is That a serious vow and thorough resolution of new obedience is necessary to begin our interest in the Grace of the new covenant 4. The more we fulfill our covenant vow and resolution by obeying the law our right is the more clear and evident and more confirmed to us our participation of the blessings of the Gospel is more full and our comfort more strong Psal. 119.165 Great peace have they that love thy law and nothing shall offend them and Gal. 6.16 as many as walk according to this rule peace and mercy be upon them God loveth us the more the more we obey his law 'T is holiness maketh us more amiable in his eyes and the Objects of his delight God loveth us as sanctified rather than pardoned we love him as pardoning and forgiving so great a debt to us but he delights in holiness or the impress of his own image upon us Prov. 11.20 The upright in the way are his delight When the spirit hath renewed us according to the Image of God we are made objects of his complacency now we know Gods love by the effects and therefore the more we act and draw forth this grace the more God rewardeth our obedience with the sense of his love and the comforts of his Spirit The sum of all Religion is to love God and to be beloved of him to love him and obey him is our work and to be beloved of him is our reward and happiness Now the one followeth the other John 14.22 23. Lord how is it that thou wilt manifest thy self to us and not unto the world Jesus answered and said unto him if a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As we increase in Holiness and Obedience we increase in the Favour of God 1. VSE is Information it informeth us of several important truths 1. That the law is a law of perfect purity and holiness for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so David Psal. 119.140 Thy law is very pure therefore thy servant loveth it and Psal. 19.8 The commandment of the Lord is pure inlightening the eyes It must needs be so if we consider the Author of it God himself and every thing that hath passed his hand hath his Character and Impress upon it 't is a law not only fit for us to receive but for God to give 't is the copy of his holiness It is all one with the image of God which man had in innocency now the image of God consisted in righteousness and true holiness Adams Principle of Obedience was also his law and rule he had that written upon his heart which was afterwards written upon tables of stone and therefore if a man would cleanse his heart and way he must study the Word of God Psal. 119.9 By what means may a young man cleanse his wâ—y by taking heed thereunto according to thy word 'T is not guide his way but cleanse his way for even the youngest are defiled Mans heart naturally is a sink of sin and there is no way to make his heart clean and his way clean but by taking Gods counsel in his Word A young man that is in the heat and strength of his lusts may learn there how to be purified and cleansed 2. That this law standeth in force We are freed from the condemning but not from the directing power thereof but it always remaineth as a rule of our new obedience Surely 't is in force now for there is no liberty given to men to live in sin God will not spare his people when they transgress it by scandalous or hainous sin Prov. 1.31 Therefore they shall eat of the fruit of their own way and be filled with their own devices Tho they be the dearly beloved of his soul the eternal punishment shall not be inflicted upon them yet they shall smart for the breaches of his law On the other side they find much incouragement comfort and peace when they set
themselvs exactly to keep it they can from experience speak much of the gracious reward of obedience Psal. 119.56 This I had because I kept thy precepts Yea in the state of Heavenly Glory the law as purely moral is still in force for we are everlastingly bound to love God and one another 3. That the righteousness of the law may be fulfilled in us I prove it by this Argument One of these Three Things we must say Either first that no obedience is now necessary to Salvation or that the perfect obedience is still necessary or some measure of obedience to the law by the ordinary aids of Grace vouchsafed to us in the new Covenant is possible and sufficient The first we cannot say for then there would be no necessity of new obedience or holiness But the Scripture condemneth that every where shewing us that we are Gods workmanship created in Christ Jesus to good works Eph. 2.10 and purified to be a peculiar people zealous of good works Tit. 2.14 The second we cannot say that a whole perpetual perfect personal obedience to the law is still necessary for then there would be no hope for them that cannot perfectly fulfil the law which no man living can do Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified Therefore the Third Thing we must say That there is such a Measure of obedience necessary as is sufficient to salvation and possible by grace and they that attain to it the Scripture pronounceth them blessed Luke 11.28 Blessed are they that hear the word of God and keep it and John 13.17 If ye know these things happy are you if you do them 4. That the righteousness of the law not only can but must be fulfilled in us or else we are yet in our sins and have no portion and interest in Christ 2 Cor. 5.17 Whosoever is in Christ is a new creature And a new creature must have a new conversation for all old things are passed away and all things are become new They are inabled in some measure to fulfil the law of God Christ being the Lawgiver of the Church or renewed state of mankind hath set down the terms of life and death to his terms we must stand or fall now he is the author of eternal salvation to them that obey him Heb. 5.9 Therefore every one that would be delivered from wrath to come must look after holiness and obey God according to his will declared in his law Certainly Christ died not to purchase an indulgence for us to live in sin the law hath not its right it looketh like a law given in vain if it be not obeyed 5. This fulfilling of the righteousness of the law is wrought in us by the spirit as the fruit of Christs purchase this real solid Righteousness is wrought in our hearts by the operation of the Spirit For those that have it are described to be Those that walk after the spirit and not after the flesh Therefore do not resist his work nor grieve the spirit of Christ nor quench his motions when he cometh to work it in you but submit to all his healing methods And this spirit we have from Christ as the fruit of his sin-offering Titus 3.5 6. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour He obtained that Grace whereby we may keep the law having satisfied for us as a Mediator he becometh an Author and Fountain of Life Upon him must you depend and to him must you look for it 2. VSE â—s Reproof to two sorts of People 1. To the carnal World who think that the Children of God are too strict and precise and make more a-do about Salvation than needs Certainly if we consider the tenor of God's Law and the exactness of Divine Justice what Rule and Law we must live by and to whom we must give an account the best of God's Children do no more than needeth as the wise Virgins could not spare one jot of their Oyl Mat. 25.9 Not so lest there be not enough for us and you David admireth the brightness of the Sun first and then the purity of the Law and how doth he close up that Meditation See Psal. 19.12 Who can understand his errors cleanse thou me from secret sins 2. Professing Christians are also to be reproved for that lazy and cowardly spirit that is in them and because they are so impotent and feeble and backward to their duty By their backwardness they wrong the Law for they do not give it its due Christ hath indeed freed us from the curse of the Law but not from the obedience of it And by this feeble and dastardly Spirit they wrong the Grace of the Redeemer and the New Covenant Obedience to the Law is most strongly enforced out of the Grace of the Gospel for thereby we are enabled to perform it Christ did not only fulfil the Law for us but doth also fulfil it in us by his Spirit and shall we after such provision sit down lazily and be discouraged with every difficulty and have our resolutions broken with every assault of temptation Men spare their pains and do not improve the Grace offered and then cry out they are weak and unable This is like lazy Beggars that personate and act Diseases because they would not work Set your hearts thoroughly to obey God and see what he will do for you VSE 3. If this were the end of Christ's coming and dying then let us be exhorted to seek after sanctifications by the Spirit of Christ. 1. This is one part of our salvation as well as remission of sins We often consider Christ as dying for our pardon we should as much consider him as dying to renew and heal our Natures that we may be recovered to our obedience to God to crucifie the Old Man to give us the Spirit of Holiness Surely he is made sanctification to us as well as righteousness 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption If Christ should abolish wrath and let alone sin it were to take away the lesser evil that the greater may remain 2. It is not only part of our deliverance but the better part Pardon giveth us an exemption from punishment but sanctification giveth us freedom from a corrupt heart Surely sin is worse than pain a moral evil is worse than a natural evil vice than misery Once more By holiness we more resemble God for holiness and goodness is his very Nature 1 Pet. 1.4 He hath given us precious promises whereby we are made partakers of the divine nature 3. Holiness is a means to the rest Pardon and life are the great blessings of the Covenant Now there is no
men Man hath brought a burden on the Creation and the encrease of wicked men sheweth the ruine of any people or countrey Prov. 11.10 11. When it goeth well with the righteous the city rejoiceth and when the wicked perish there is shouting By the blessing of the upright the city is exalted but it is overthrown by the mouth of the wicked The meaning of these two Proverbs is That the godly bring on a blessing on the Land where they live and the wicked a curse The godly bring on a blessing by their prayers and holy example Gods Providence and respect thereunto but the wicked a curse by their abuse of the creatures The corrupt world think otherwise That all their dishonour their judgments come from suffering the godly to live amongst them 'T is not for the Kings profit to suffer them to live Hest. 3.8 3. That we must not ascribe the alterations and changes of the creature to chance or fortune but to Gods Providence punishing mans sin Some do not see the hand of God as ignorant stupid and careless persons Psal. 28.5 They regard not the work of the Lord nor the operation of his hands And some care not to see Isa. 26.11 When thy hand is lifted up they will not see They put all Judgments upon the ordinary course of second causes either a chance 1 Sam. 16 9. or attribute it to some natural thing Joh. 12.29 They said it thundred when God spake from Heaven to own Christ. Some see but are in part blinded with malice and prejudice which is to be seen by their making perverse interpretations of Providence 2 Sam. 16.8 Toe Lord hath returned upon thee all the blood of the house of Saul 4. You see a reason why a righteous man should be merciful to his beast Prov. 12.10 A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel There is burden enough already upon the creature under which he groaneth he would bring on no more than needeth he will not use them unmercifully nor wear them out with too great and continual labours but giveth them that food rest and refection which is necessary In the destruction of Niniveh God had respect to the beasts Jonah 4.11 There was much cattel in that city 5. The wonderful dulness and dead-heartedness of man in case of sin and misery so that the creatures are fain to supply our room few are sensible of this burden we should all groan but do not Surely we ought to be excited to groan for sin and misery and long for the happiness of the Saints so v. 23. And not only they but we our selves also which are 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 6. The great need there is to draw off our hearts from the inordinate love of the creature and to lay up treasure in Heaven What can we expect from a groaning creature which will soon come to an end but that only we wholly trust sense and judg according to present appearance Otherwise we would say with the Apostle We know and look further than the compass of this world to that place where all is firm and stable but we seldom improve these thoughts 7. How unsuitable sensual rejoycing is unto the state which we are now in 't is a groaning world and here we seek all our pleasures and contentments 't is a charge against Sensualists Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile the place defiled with mans sin the place subjected to a curse for mans sake Moderate contentment is allowed us during our pilgrimage as appears both by the dispensation of Gods Providence and Covenant but our full joy is reserved for hereafâ—er his Providence alloweth many natural comforts and his Covenant many perpetual blessings SERMON XXX ROM VIII 23 And not only they but our selves also who have the first fruits of the spirit groan even we ourselves groan within our selves waiting for the adoption the redemption of our bodies IN these Words the Apostle pursueth his main scope which is to direct believers patiently to wait for their final happiness He doth it by comparing the disposition of the children of God with the inclination of the creatures spoken of in the former verses and not only they c. There is a Comparison 1. Between Persons and Persons 2. Between Actions and Actions 1. Between Persons and Persons The whole creation and those that have the first fruits of the spirit The one is a feigned the other a real Person Therefore this groaning and expectation is attributed to the children of God with greater propriety of speech The creatures are said to groan and wait upon supposition if they had sense and reason they would groan and wait we by certain knowledg and true desire the creatures groan as they are assisted and directed by God to a better state we by voluntary inclination the creatures groan by others as they excite our thoughts to consider their vanity and vicissitudes the Saints by themselves and in themselves others cannot perform it for them they expect by Gods direction and groan by our meditation but we properly and without a figure 2. Actions and Actions There are two ascribed to the creature waiting v. 19 groaning v. 22. They groan and we groan they wait and we wait the groaning is amplified by the mannner and the waiting by the Object 1. The groaning is amplified by the manner It may be rendred among our selves the whole Church of God groaneth as well as the whole Creation or rather in our selves ex imo corde these groans came from the bottom of the heart 2. The waiting is amplified by the object or matter which they wait for For the adoption the redemption of our bodies The last expression explaineth the former our full Adoption and Redemption which shall be accomplished at the general Resurrection Doct. That those that have received the first fruits of the spirit do groan and wait for a better estate than they now enjoy I shall speak of this Point 1. By way of Explication 2. By way of Confirmation For Explication 1. The description of the Persons We that have the first fruits of the spirit The expression alludeth to the customs of the law where the offering of the first fruits sanctified the whole heap Rom. 11.16 For if the first fruits be holy the lump also is holy Thence 't is applied to any such beginnings as are a pledg of more to ensue as here the first fruits of the spirit are the pledges and beginnings of eternal life What are they The graces and comforts of the spirit First the graces salvation is begun in our new birth Titus 3.5 But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost And sanctifying grace is called an immortal and incorruptible seed 1 Pet.
and say it shall not be yea much reason to believe that God will give success to our endeavours for his glory in the world considering what hath usually befallen his servants in like cases tho we cannot draw a firm and certain Argument from thence yet 't is probable for the most part 't is so but in matters that concern eternal life somewhat of this hope may be observed as before conversion when we begin to be serious and seek after God we cannot say certainly God will give us converting and saving grace we must follow God tho we know not what will come of it as Abraham did Heb. 11.8 there the rule in such cases is I must do what he hath commanded God may do what he pleaseth Yet 't is some comfort that we are in a probable way Nay after conversion such hope men may have as to their own interest in eternal salvation They cannot say Heaven is theirs or that God will certainly keep them to his Heavenly Kingdom yet they dare not quit their hopes of Heaven for all the world nor cease to walk in the way of salvation 't is probable they are Gods Children 2. There is a firm and certain hope when we have assurance of things hoped for by the promises and offers of the Gospel as Acts 24.15 I have hope towards God that there shall be a resurrection both of the just and unjust Without this hope a man cannot be a Christian. We must certainly expect the promised blessing to be given to those that are capable and duly qualified and all that are inlightned by the spirit do see it and expect it and positively conclude that verily there is a reward for the righteous Psal. 58. last This hope is the life of Religion and doth excite us to look after it by due and fit means their eyes are enlightned with spiritual eye-salve that they get a sight of the world to come Eph. 1.18 The eyes of your understanding being enlightned that ye may know what is the hope of his calling and the richest of the glory of his inheritance in the saints And if they believe the Gospel it cannot be otherwise I am certain there is such a thing Col. 1.5 For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel There this truth is made known all that close with the Gospel receive it and by it is this blessed hope of Glory wrought in us 3. There is a two fold certain hope one sort necessary the other very profitable but not absolutely necessary to the life and being of a Christian the first sort is the fruit of faith the second the consequent of assurance The first grounded meerly upon the offers of the Gospel propounding the chiefest good to men to excite their desires and endeavours the other is grounded on the sight of our own qualification as well as the offers of the Gospel the one is antecedent to all acts of Holiness the other followeth after it an antecedent hope there must needs be before the effect of the Holy Life can be produced for since hope incourageth and animateth all human endeavours no man will engage in a strict course displeasing to flesh and blood but he must have some hope and this hope the conditional offers of the Gospel doth beget in us and all serious creatures have it that mind their proper happiness Rejoyceing in hope is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.6 14. 'T is the first tast we have of the pleasures of the world to come Keep up this gust and tast and you are safe But then there is another hope that is grounded upon the evidence of our sincerity and is the fruit of assurance when we can make out our own claim and title to eternal life which is not usually done without much diligence Heb. 6.11 And we desire that every one of you do shew forth the same diligence to the full asurance of hope unto the end Much sobriety and weanedness from the world 1 Pet. 1.13 Much watchfulness that we be not moved away from the hope of the gospel Col. 1.23 That our hopes of eternal life begotten in us by the Gospel be not weakned and deadned in us 't is not enough thankfully at first to embrace the conditional offer but we must keep up this hope in life and vigour Much resolution in our conflicts with the Devil world and flesh 1 Thes. 5.8 Lastly some experience Rom. 5.4 of Gods favour and help in troubles and our sincerity therein when we are seasoned and tryed our confidence increaseth the frequent experience of Gods being nigh to us and honouring us in sundry tryals is a ground for hope to rest upon that he will not leave us till all be accomplished Phil. 1.20 According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or death Paul gathereth his confidence for the future from former experience Now these two sorts of hope must be distinguished for the first hope may be accompanied with some doubts of our own salvation or the rewards of Godliness ex parte nostri at least not ex parte Dei for there all is sure and stedfast and to doubt there is a sin it would detract from the goodness power and truth of God but when our qualification is not evident this doubting may do us good as it may quicken us to more diligence to make our title more clear and explicate especially when we are conscious to our selves of some notorious defect in our duty and have a blot upon our evidences indeed the rather when more Godliness might be expected from us as having more knowledg or helps or are obliged by calling and profession to greater integrity and Holiness of life Doubting is right when it ariseth from a right and true judgment of our actions according to the new Covenant and we cannot truly say who hath the greatest interest in us God or the world Sin or Holiness Would you have men muffle their consciences and think that they have more grace than they have or judg their condition to be better than it is absolutely safe when they are not perswaded of their sincerity Indeed when conscience judgeth erroneously and a man thinketh he hath not that Godliness which is necessary to salvation which indeed he hath he overlooketh Gods work his judgment of himself is erroneous and therefore culpable tho it be not unbelief or a distrust of Christ. Well then as to these two Hopes 1. That hope which ariseth from faith must every day be more strengthned for tho there be no fallibility in Gods promise yet our faith may be weak or strong according to our growth and improvement and in some temptations Gods Children for a while may question articles of religion of great
and irresistible you may depend on the good he undertaketh to do though this peace be assaulted yet it will stand Gods manifesting or hiding his face is enough to make a creature happy or miserable 1. USE is Information to shew us 1. The misery of wicked men they are not justified by God and therefore the charge of Gods broken law lyeth heavy upon them and the weight of it will sink them to the nethermost Hell It may be the world may flatter and applaud them and they may absolve and acquit themselves at an easie rate but there is no peace saith my God to the wicked Isa. 57.20 'T is not our security delighting our selves to sing lullabies to our own souls for we are never upon sure terms till God justifieth us many absolve themselves upon easie terms either because they sit still and cry God mercy or upon the account of their superficial righteousness as the Pharisees justified themselves no we must judge our selves but 't is God must justifie us till we have our discharge from him we are never safe therefore it concerneth us to consider upon what terms we stand Are we troubled in mind or at peace if troubled in mind take Gods remedy if we be at peace whence cometh it Is it warranted by the Covenant of God that granteth no pardon no justification but to those that repent and believe 2. The happiness of the godly 'T is in vain to accuse those whom God acquitteth you need not fear an accuser not because innocent but becuse justified Though the world revileth you the Devil would stir up legal fears revive your old bondage when your hearts condemn you for many defects you must stick to this God justifieth for the reproaches of the world you need not be troubled at them when they accuse you falsly of pride hyprocrisie covetousness you may say as Job Job 16.19 My witness is in Heaven and my record is on high He that is the Judge of all men is a witness and observer of their ways and will acquit those whose hearts are upright with him from the censures of the world God will not ask their vote and sufferage when Satan would revive your bondage by the thoughts of death and the consequence of it consider wherefore did Christ come into the world and die for sinners but to free us from those tormenting fears Heb. 2.14 15. Forasmuch as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage But when our hearts condemn us especially for some wounding sin the case is otherwise God by conscience writeth bitter things against you Job 13.26 we must not smother our sin nor deny our guiltiness but appeal from Court to Court Psal. 130.3 4. If thou Lord shouldest mark our iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared and Psal. 43.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified If it be from the general view of sin or the remembrance of some special sin sue out your pardon in Christ your justification is not nullified you are still under a pardoning Covenant and the actual pardon on repentance is granted to you 2. USE Is to press us to get into this blessed condition that you may say 't is God that justifieth Consider the weight of the case it concerneth damnation or salvation whether you are under the curse or heirs of promise And all this is depending before God To justifie is Gods act but man must fulfil the condition Well then let us suppose a Judiciary Process there will be such at the last day certainly For we must all stand before the Tribunal seat of Christ Rom. 14.10 Our cause lieth before God now and our qualification must be tryed and judged now in order to our reconciliation with God as hereafter in order to our everlasting fruition of him in glory Well then The Judge is God Gen. 18.23 and Psal. 94.2 Lift up thy self O thou Judge of the earth The Judge accepteth the godly while they are in the body 2 Cor. 5.9 That whether we are present or absent we may be accepted with him but he is angry with the wicked every day Psal. 7.11 The Witnesses are Satan and Conscience the Plea in Traverse is about our guiltiness according to a double rule the Law of Works or Grace if according to the law of Works alas none of us can stand in the judgement there we plead not Innocent but Guilty Christ could say John 8.46 Which of you convinceth me of sin but here 't is otherwise Rom. 3.19 All the world is become guilty before God Here is no denial no extenuation all are become corrupt none doth good no not one Now Christ was made sin and underwent the curse for us To the second the Law of Grace there must be first an hearty acceptance of an offered Saviour and a consent both of subjection and dependance Secondly Sincere obedience Rom. 8.1 They walk not after the flesh but after the Spirit he liveth as one turned from the world and the flesh to God the more sensible we are of our own vileness the more we see the necessity of a Redeemer SERMON XLIV ROM VIII 34 Who is he that condemneth It is Christ that died yea rather that is risen again from the dead who is even at the right hand of God who also maketh intercession for us IN the former verse Justification is considered as opposite to accusation now as opposite to condemnation There Who shall lay any thing to our charge Here Who is he that condemneth With respect to both we must look upon Christ as our Advocate and God as our Judge Somewhat in this verse concerneth our exemption from the danger of accusation namely all the acts of Christs Mediation here mentioned somewhat in that verse concerneth the question propounded here about condemnation namely the sentence of God as our Judge For the answer given there must be repeated Who is he that condemneth 'T is God that justifieth We need not fear an Accuser because we have an Advocate we need not fear to be cast in the judgment because we have a favourable Judge who will not justifie and condemn too Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer Who is he that condemneth 't is Christ that dyed c. In the words we have 1. A Triumphant challenge Who is he that condemneth 2. The ground of it 'T is Christs Mediation 'T is Christ that dyed c. 1. The challenge Who is he that condemneth 'T is meant with respect to Gods judgment in the world the Saints have been and often are condemned nor only to death James 5.6 Ye have
one may receive the things done in his Body according to that he hath done whether good or bad PAuls Motives to Faithfulness in his Ministry were three Hope Fear and Love Hope of a Blessed Immortality Fear or an holy reverence wrought in him by the Consideration of the last Judgement Love to Christ verse 14. We just now come to the Second Consideration it fitly falleth in with the close of the former branch as a reason why it must be our chiefest care to approve heart and life to God Not only the hope of the Resurrection breedeth this care to please God but also the Consideration of the general Judgment We are so cold careless and backward because we seldom think of these things but if we did oftner think of them it would make us more aweful and serious we would soon see that though we can approve ourselves to the World yet it will not profit us unless we approve our selves to God for all dependeth upon his doom and sentence For we must all appear c. In the words observe a description of the day of Judgment Wherein 1. The necessity of this Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must Judged we must be willing or unwilling 2. The Vniversality of this Judgment Who must be Judged in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All. 3. The person by whom we shall be judged The text speaketh of the Judgment seat of Christ. He is our Rightful Lord to whom this Judgment belongeth And he hath his Judgment seat and Throne of Glory as 't is called Mat. 25.31 Then shall he sit upon the Throne of his Glory What that is because it is wholly to come and not elsewhere explained in Scripture we know not we must rest in the general expression The Cloud in which he cometh shall possibly be his throne or if you will have it farther Explained you may take that description of the Prophet Daniel Chap. 7.9 10. Of This see more in Sermon on Matth. 25. verse 31. 4thly The manner we must appear before the Judgment seat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth two things 1. To stand forth and make our appearance Rom. 14.10 There 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall all stand before the Judgment seat of Christ. Or else 2dly To be made manifest And so rendred verse the 11th But we are made manifest before God and I trust are made manifest in your Consciences So here our hearts and ways shall be laid open as well as we Every action of our lives shall be taken into consideration Well then we must appear so as to be made manifest in our thoughts words and deeds we must not only appear in Person but be laid open have our whole life rip'd up and have all our thoughts words and works disclosed before Men and Angels 5. The matter about which we shall be Judged the things done in the Body That is during the bodily life The Body is the Shop of action wherein or whereby every thing is done Mechedius telleth us 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Yoakfellow or Colleague of the Soul Now whatever is done by it good or evil is the cause to be tryed 6. The end That every man may be punished or rewarded according to his deserts the end is that there may be sentence given and after sentence execution both as to reward and punishment 1. Mark the emphasis of the Phrase the things done in the Body we are said to receive them when we receive the fruits of them So Eph. 6.8 Whatsoever good thing a man doth the same shall he receive whether bond or free So here things done in the Body is the just reward of those things 2. Observe the several kinds of retribution Good or bad both the godly and the wicked receive a full recompense at that time 3. The proportion According to their several ways only the reward of good is of grace of evil of desert Rom. 6.23 The Wages of sin is death Doct. There will certainly come a day when every person that ever lived shall be judged by Christ according to his works I shall examine this point by the circumstances of the Text. 1. The necessity he might have said we shall appear No but he saith we must appear God hath so appointed Here I shall speak 1. Of the certainty of the thing There must be a Judgment 2. The infallible certainty of the event There shall be a Judgment 1. It must be so For God hath decreed it and Reason enforceth it But why is it necessary I answer not to discover any thing to God 1. But Partly That grace may be glorifyed in and by the righteous 1 Epistle of Pet. Chap. 1. v. 13. Hope unto the end for the grace which is to be brought unto you at the revelation of Jesus Christ. Then is the largest and fullest manifestation of Gods love to his people We see his grace now in the pardon of sins and that measure of Sanctification which now we attain unto that he is pleased to pass by our offences and take us into his family and give us a tast of his love and a right to his Heavenly kingdom and imploy us in his Service but then it will be another manner of grace and favour indeed when pardon and approbation shall be pronounced and ratifyed by the Judges own mouth Acts 3.19 When he shall not only take us into his family but into his Immediate presence and Palace John 12.26 Where I am there shall my servant be When he giveth us not only right but the possession Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you When we shall not only have some remote Service and ministration but be everlastingly imployed in loving delighting in and praising of God with all those Heavenly creatures who are our eternal companions in the work The grace of God or his favour to his people is never seen in all its glorious graciousness till we be glorifyed 2. That the wicked may be convinced of their sin and defect they come upon a tryal and the fault of all their miscarriage is charged on themselves 'T is hard to determine which is the greater torment to them the righteousness or terribleness of the sentence God leaveth them without excuse Rom. 1.20 Psa. 50.21 I will set all thy sins in order before thee Sins forgotten lost in the crowd by a secure sinner in the day of Gods reckoning shall be brought to remembrance with time place and other circumstances and so presented to conscience as if newly done 3. That Gods Justice may be cleared Psa. 51.4 That thou mayest be clear when thou Judgest When he giveth to men according to their choice and according to the merit of their own works there lyeth no just exception against Gods proceeding The justice of God requireth that there should be differing proceeding with them that differ among themselves that it should be well with
he is the universal King that hath an Absolute and Supream Authority therefore must be the judge of the World 1. For wisdom and understanding it is in Christ twofold Divine and Humane for each nature hath its proper wisdom belonging to it As Christ is God his wisdom and his understanding is Infinite as it is said in the Psalms and so by one act of understanding he knows all things that are have been yea that shall be or may be He knows all things that shall be in his own Decree And all things that may be by his Divine Power and Alsufficiency They are all before him naked as the Apostle inters Heb. 4.13 Cut down as it were by the chin-bone As when we cut down a Beast by the chin-bone and divine his Body we may see all things within him so all things are naked and open to God We know things successively God knows them all at once If a man were to read a Book he must go from line to line or from page to page but Gods knowledg is just such a thing as if a man should see through a Book by one act of his mind by one view could know all that was contained in that book by one glance of his Eye Well this is his divine wisdom For his Humane wisdom that cannot be equal to this for a Finite Nature is not capable of an Infinite Understanding But yet his humane wisdom is such as doth far exceed the knowledge of all Men and Angels When Christ was upon Earth though the forms of things could not but successively come into his mind as a man he must understand as men do in understanding because of the limited nature of the mind and understanding yet then he could know whatever he would to whatsoever thing he did apply his mind he did presently understand it and that in a moment all things were presented to him So that he accurately knew the nature of things he had a mind to know you find upon all occasions he was not ignorant of the thoughts and hearts of men and when done never so secretly yet Christ knew them as when the woman came behind him and touched the hem of his Garment undiscernibly as she thought by a secret touch then saith Christ who touched me for vertue is passed from me Luke 8.45 Christ knew the touch of Faith knew the woman that came behind him and would not be seen And Mat. 9.3 4. When certain Pharisees said within themselves this man Blasphemes Within their hearts though they dursâ— not say it publiquely and Christ discovers their inward thoughts and turns out the very inside of their Souls So Mat. 12. Jesus knew their thoughts when they imagined that by Beelzebub the Prince of Devils he cast out Devils But more fully see that notable place which will set forth that no subtil devices we can use is sufficient to escape his knowledge John 2.24 25. When he was at Jerusalem at the Passover on the Feast day many believed in his Name when they saw the miracles which he did But Jesus did not commit himself unto them because he knew all men and needed not that any should testify of man For he knew what was in man Mark they are said to believe in Christ certainly their Faith was not pretended only but real though not a thorough faith not rooted in their souls though as yet they did not betray their insincerity But Jesus knew what was in man We cannot infallibly discern the truth and falshood of a profession before men discover themselves But all hypocrites are known to him long before they shew their hypocrisy And known how Not by a Conjectural but by a certain knowledge as being that knowledge that is from and by himself as God he do's infallibly know what is most secret in man even then when for the present we have but a Moral Sincerity and do not dissemble the Lord knows whether this is a true real and supernatural work for there may be a Moral where there is not a Supernatural Sincerity Now if the Lord Jesus was endowed with such an admirable wisdom and understanding even in the days of his flesh when he was capable of growing in wisdom as well as in stature Luk. 2. as his humane capacity was inlarged by degrees for he would in all things be like us except in sin what shall we think of Christ glorifyed when he comes in that stare in which he is now glorious in heaven When he comes to exercise this judgment certainly he shall bring an incomparable knowledge so far exceeding the manner and measure of all Creatures Men or Angels even as he is man But his infinite knowledge as he is God that chiefly shines forth in this work and therefore he is fit to judge for he can bring forth the secret things of darkness and the hidden counsels of the heart 1 Cor. 4.5 And shall despoil sinners of all their pretences and excuses and plainly and undeniably pluck off their disguises from them He knows all the Springs Motions hidden Counsels of the heart and secret things that move you and set you a work 2. For Justice and Righteousness An Incorrupt Judge he is that neither hath doth or can err in the Judgment As there is a double knowledge in Christ so there is also a double righteousness the one that belongs to him as God the other as man And both are exact and immutably perfect His Divine nature is holiness it self In Him there is light and no darkness at all 1 John 1.5 The least shadow of Injustice cannot be imagined in God for Gods holiness is his Being it is not a superadded Quality as it is in us The Quality may be lost yet the Being remain as in Angels holiness was a superadded Quality they had their Angelical being but lost their holiness and when Adam fell he lost that holiness and righteousness in which he was Created but yet he had his being But Gods holiness is his very Nature and Essence The holiness of God may be compared to a vessel that is all of pure Gold but the holiness of the Creature may be compared to a vessel of Wood and Earth that is only gilded the outside is God but the substance of the vessel is another thing Now in a vessel of pure Gold there the lustre and the substance is the same Our holiness is but gilding it may be worn out but Gods holiness is Gold he is holiness it self We cannot call a wise man wisdom We use the Concrete when we speak of men we say they are wise good holy but we use the Abstract of God God is Love Light Holiness Purity and Mercy it self which notes the inseparability of the Attribute from his Nature God is himself and God cannot deny himself Peter Martyr sets forth the holiness of God by this Comparison Take a Carpenter when he hath chalked and drawn his line when he goes and chops the Timber sometimes he
now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming And 1 Joh. 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 this World Secondly What is the comfort that they have 1. The Judge is their Friend their Kinsman their Brother their High Priest to make atonement for them The Propitiation for their sins their Advocate and Intercessour one that dyed for them 2dly He cometh to lead them to their everlasting Mansions Christ is a pattern of what shall be done to them He rose from the dead and is become the First Fruits of them that Slept He now sitteth at the Right Hand of God making intercession for them And he will come again and receive them to himself That they may be where he is and behold his Glory SERMON XV. 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. WE have handled 1. The necessity 2. The universality 3. The Judge 4. The manner of judging This we are now upon The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to appear and to be made manifest we may conjoin the senses we must so appear as to be made manifest 1. To appear that we must all appear every individual Person Four things evince that 1. The Wisdom and the Justice of the Judge 2. The Power Impartiality and Faithfulness of his Ministers 3. The Nature of the business requireth an appearance 4. The ends of the Judgment 1. The Wisdom and Justice of the Judge Such is his wisdom and perspicuity that not one sinner or sin can escape him Heb. 4 13. There is not any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do This Scripture informeth us of the perfect knowledge of God as he is a Judge without which his Judgment cannot be just and perfect he knoweth all the persons and causes of men that are brought before him All things in general and every thing in particular is manifest to him fully clearly and evidently discovered to him Psa. 69.5 O God thou knowest my foolishness and my sins are not hid from thee He is neither ignorant of man nor any thing in man who must have to do with him that is to be judged by him So Jer. 17.10 I the Lord search the heart and try the reins even to give every man according to his ways and the fruit of his own doing The force of the reason is this That seeing we must be judged by a most exact impartial and alknowing Judge there can be no hope of lying hid in the throng or escaping and avoiding the Judgment It concerneth the Judge of the World to do right which he cannot do unless all sins and persons be manifest to him that he may render to every one according to his deeds 2. The Power Impartiality and Faithfulness of his Ministers Who are the Holy Angels Much of the work of that day is dispatched by the Ministry of Angels Matth. 24.31 They shall gather the elect from the four winds In the particular Judgment they have a Ministry they convey the Souls of men to Christ Luke 16.22 Carryed by the Angels into Abrahams Bosom They that carryed their Souls to Heaven shall be imployed in bringing their Bodies out of their graves Now this Ministry is not confined to the Elect only they do not only carry the corn into the barn but the tares into the furnace Matth. 13.39 40 41. And the reapers are the Angels As therefore the tares are gathered together and burnt in the fire so shall it be in the end of this World The Son of man shall send forth his Angels and they shall gather out of his Kingdom all things that do offend and them that do iniquity and shall cast them into a furnace of fire there shall be weeping and gnashing of teeth 'T is the Angels work to separate the wicked from the Godly to bind up the tares in bundles that they may be burnt in the fire They force and present wicked men before the Judge be they never so unwilling and obstinate So in the parable of the drag-net Matth. 13.49 50. So shall it be at the end of the World The Angels shall come forth and sever the wicked from among the just and shall cast them into a furnace of fire where shall be weeping and gnashing of teeth There is a mixture unavoidable of good and bad in the Church but then a perfect separation by the Ministry of Angels 3. The nature of the business requireth our appearance Partly because in a regular Judgment no man can be Judged in his absence Therefore in this great and solemn Judgment we must stand as persons Impleaded to hear what is alledged and what we can say in our defence David saith Psal. 130.3 If thou shouldest mark our iniquities O Lord who shall stand that is appear in the Judgment so as to be able to make a defence So Psa. 1.5 The ungodly shall not stand in the Judgment That is the wicked shall not be able to abide the tryal have nothing to plead for themselves in the day of their final doom And yet 't is said Rom. 14.10 We must all stand before the Judgment seat of Christ. We shall stand and not stand stand that is make an appearance and not stand not able to make any just defence Festus saith Acts 25.16 It is not the manner of the Romans to deliver any man to dye before that he which is accused have the accusers face to face and have licence to Answer for himself concerning the crime laid against him This was Jus Gentium not to give Sentence of capital punishment against any man till he were fully heard Their rule was They condemned no man unheard Surely there is all right in this solemn Judgment he that is to be judged is to be brought into the Judgment When God arraigned our first Parents which is a Type of the General Judgment He called Adam coram Gen. 3.9 10. Adam where art thou He brought him out of his lurking hole where he had hid himself he must come into his presence and answer And partly because we cannot appear by a Proctor The Sentence is a Sentence of life and death and there is no reason or cause of absence Rom. 14.12 Every one must give an account of himself to God Now in the day of Gods patience we have an Advocate who appeareth for us Heb. 9.24 He doth prevent wrath represent our wants and recommend our affairs But now the Judge cometh to deal with every one in person 4. The ends of the Judgment require our appearance They are two 1. The Conviction of the Parties Judged God will go upon clear evidence and they shall have a fair hearing When there was but one that came without
But why not of the Angels in Heaven Who are sent forth for the good of the Elect and observe our behaviour and who stop us in our sins as the Angel did Balaam who said it is an errour See Numb 22.34 So 1 Tim. 5.21 I charge thee before the Elect Angels Surely the Angels observe our actions they are sent abroad in the World as the spies and intelligencers of Heaven So they attend upon congregations 1 Cor. 11.10 For this cause ought a Woman to have power on her head because of the Angels In assemblies for worship more Company meeteth then is visible Devils and Angels meet there Devils to divert your minds assoon as you begin to be Serious to Snatch the good word out of your hearts Angels observe you therefore there should be no undecency 3. Devils may accuse men in that day The Devil is called The accuser of the Brethren The Fathers bring him in pleading thus against the Sinner Domine sit meus per culpam qui tuus esse noluit per gratiam I never dyed for him could promise him no heavenly Kingdom but a little sensitive pleasure Ostende tuos tales numerarios O Christe c. 4. Sometimes the Word of God is made to be our accuser John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust That is Moses his Law would accuse and Condemn them Christ needeth not to bring his complaint and inditement against them And it teacheth us this truth That where men remain in their Impenitency and unbelief both Law and Gospel Gods justice and mercy our own consciences the Spirit resisted by them in his moral swasions Messengers means pains taken on them will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48 He that rejecteth me and receiveth not my words hath one that Judgeth him the word that I have spoken shall Judge him at the last day The word of the Gospel delivered by Christ that will Judge them Though there were no other witnesses yet the grace of God in the word will shew their Condemnation to be just because of their contempt and neglect Believers or unbelievers may know their doom aforehand by the word So Matth. 12.41 42. The men of Niniveh shall rise in Judgment against this Generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here So the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it for she came from the uttermost parts of the Earth to hear the wisdom of Solomon and behold a greater then Solomon is here The means that we have injoyed shall be produced and aggravate the Judgment against the neglecters and despisers of the Lords grace There was a greater manifestation of God in Christ than Solomon A greater confirmation in Christs resurrection and Infusion of the Spirit than in Jonahs being delivered out of the Whales belly 5. The ministers of the Gospel Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners Mat. 24.14 And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations First to them and then against them compared with Mark 13.9 The preaching of the Word will be a witness that men had warning enough but that they unthankfully neglected their opportunity and did cast away their own mercies So Mark 6.11 Shake off the dust of your feet for a testimony against them That signified what a crying sin and what a punishment did attend them that contemned the Messages of Salvation sent them by God 'T is not only a Testimony before God for the present but compare Mat. 10.14 15. Shake off the dust of your feet And it shall be more tollerable for Sodom and Gomorra in the day of Judgment This sheweth you are free of their blood and if there be no other witnesses this dust shall witness it 6. Conscience its self shall witness against them and God will discover our selves to our selves that we shall see the Judgment is just As long as men have any Tenderness conscience speaketh now but by custom in sinning men stop the mouth of it But when it speaketh not it writeth many times for the present it is silent and seemeth to take no notice of the sins we commit but they are all registred and they appear legible The sad story of our lives is all engraven upon the heart and when God awakneth the Conscience 't is all sin God will open our eyes not by an holy illumination but by a forced Conviction Rev. 20.12 The Books were opened and one of these Books is conscience and though it be in the sinners keeping yet it cannot be so blurred and defaced but our story will be legible enough and forgotten sins will stare us in the face Numb 32.23 And be sure your sins shall find you out We forget them now think we shall never hear of them more But God can make all occur to memory as fresh as if newly committed and in an Instant represent the story of an ill spent life and shew us all the thoughts words and actions that ever we have been guilty of The Paper goeth white into the Printing-house but within one instant 't is Marked within and without and cometh forth stamped with words and lines and sentences Which were no way legible there before 7. It will be made Evident by the confession of Offenders themselves As their Consciences will convince them so their own tongues will accuse them then As men now in the ravings of despair will vomit up their own shame as Judas Mat. 27.4 I have sinned in that I have betrayed the innocent blood And Jer. 17.9 At his latter end he shall be a fool Crying out Oh fool Oh mad man So much more then God can easily and without other Evidence convince men by themselves and make them accuse themselves he can Judge them out of their own mouths Luke 19.12 Produce evidence against them out of their own thoughts and pronounce sentence against them out of their own Consciences Rom. 2.15 Make mens tongues to fall upon them Psal. 64.8 He can indeed make use of us and all that is in us for his own Glory as having power to do with us what he will and 't is much for his honour when he maketh us witnesses against our selves 8. Wicked men shall accuse one another In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment they transfer it upon one another the man upon the Woman Gen. 3.12 The woman whom thou gavest to be with me And The Woman upon the Serpent The Serpent beguiled me ver 13. So those that draw one another into sin or are drawn by them will impeach one another 9.
heap up sin upon sin to hide former sins this cometh from their pride joyned with some degree of Atheism they care not how deep they run into Guilt so they may avoid shame and infamy Or else Secondly From our selves A man seeketh to hide his sin from himself out of self love left their carnal peace should be disturbed and Sathan letteth them alone that they may not discover the right way how they may recover themselves out of his snares and out of love and affection to sin we roll it as a sweet Morsel in our mouth and hide it under our Tongue Job 20.12 13. They are willing to retain it still As Abraham was unwilling to put away Ishmael whom he loved Gen. 21.11 And therefore see not what we do see loth to find themselves in a state of wrath or obnoxious to eternal death Therefore we all need to pray Psal. 19.12 Keep back thy Servant from presumptuous sins There are many secret sins through ignorance inadvertancy partiality or self love not taken notice of 3dly From God which is worst of all We all desire to hide our sins and could with they might be unknown unto him yea endeavour it Thus Adam hid himself whem God came into the Garden when he could shift no longger he transferreth his fault upon Eve and obliquely upon God himself Gen. 3. And Cain Gen. 4. beareth it out to God first with a plain lie afterwards with a bold answer Am I my Brothers keeper But is there any such disposition in the Children of God Yes David kept silence Psa. 32.3 Moses pleadeth not the main till God toucheth his privy sore He pleadeth other excuses but the fear of his life was the main thing 'T is an hard thing to bring the soul to deal openly and ingenuously with God to draw forth the sin with its circumstances and lay it before the Lord who knoweth it already 3. This is folly and a degree of Atheism We can never hide our sins nor our persons for we must be made manifest at the last day God cannot be resisted nor escaped nor entreated nor endured not resisted Isa. 27.4 Who would set the Briers and Thorns against me in Battle I would go through them and would burn them together No more than Briers and Thorns can resist a devouring flame Nor escaped Jer. 25.35 And the shepherd shall have no way to flee nor the principal of the Flock to Escape So Psal. 139.7 Whither shall I flee from thy presence You flee from God as a friend to God as an Enemy Not entreat him 1 Sam. 2 25. If one man sin against another the Judge must judge him but if a man sin against God who shall entreat for him Nor endured Isa. 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring Fire who among us shall dwell with everlasting Burning And Ezek. 22.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee Well then if men will not now draw nigh unto God God will find them out in their sins and bring them into Judgment before him Since he cannot be blinded nor resisted our best way is to take hold of his strength and make our peace with him Isa. 27.5 Agree with thine adversary while he is in the way Better come in voluntarily than be dragged by force Come humbly as Benhadads Servants with Ropes about their necks 1 Kings 20.32 David found more comfort in submission to God than in standing out against him SERMON XVI 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. I Come now to the fifth circumstance in the Text and that is the cause or matter to be tryed and about which we must be Judged 1. Generally expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things done in the Body 2. distributed into their several kinds whether we have done good or evil Doct. That every mans Iudgment shall proceed according to what he hath done in the Flesh whether it be good or bad This is confirmed by another Scriptures Matth. 16.27 The Son of man shall come in the Glory of the Father with his Angels And men shall be rewarded every man according to his works So Rev. 20.12 And they were Judged out of the things which were written in the books according to their works Here I shall enquire First Why works are produced 2dly How they are considered in the sentence and doom that passeth upon every man 3dly What room and place they have with respect to punishment and reward First Why works are produced And when ever the Judgment is spoken of some clause is inserted which mentioneth works or relateth to them I Answ. This is the fittest way to glorify God and convince the Creature which are the two ends of the Judgment and are most promoted by giving them the fruit of their doings whether good or evil 1. For the Glory of God At that day God will glorify his Holiness Justice and Truth yea also his free Love and Mercy the vail is to be taken away and all this at that day is to be made matter of sense 1. The Holiness of God The Holy God delighteth in Holiness and Holy Persons and hateth sin and the workers of iniquity both parts of his Holiness are spoken of in Scripture his delight in Holy things and Persons Pro. 11.20 The upright are his delight and their services Prov. 10.8 Can we Imagine that God should bid the Saints Love one another and count them the excellent ones upon Earth Psa. 16.3 how poor soever and despicable they be as to their outward Condition and that he himself should not love them the more and delight in the reflection of his own image upon them On the other side his detestation of sin and sinners Hab. 1.13 Thou art of purer eyes than to behold iniquity And Psa. 5.4 Thou art not a God that hast pleasure in wickedness We that have but a drop of the Divine Nature hate not only sin but sinners 2 Pet. 2.8 Lot his Righteous Soul was vexed with their impure Conversations Well then can we imagine without a manifest reproach to the Divine Nature that God should be indifferent to good and evil and the Saints should not be more lovely in his sight for their Holiness and the wicked hateful for their sins Therefore now when all is to be discovered and made obvious to sense 't is a delight to him to reward the graces and services of his people and to shew how pleasing and acceptable they are to him the more holy the more lovely objects of his sight And on the otherside he will shew his hatred against sin and sinners in their sentence and punishment And so by necessary consequence their different works must come into consideration that the holy may have their due praise and commendation and the wicked their just reproof from the Judge of the World 2. His
Remunerative Justice There is a threefold Justice in God his General Justice his Strict Justice his Justice of Benignity or Fidelity according to his Gospel Law 1. His General Justice requireth that there should be a different proceeding among them that differ among themselves that every man should reap according to what he hath sown whether he hath been sowing to the Flesh or to the Spirit that the fruit of his doings should be given into his Bosom And therefore though this be not evident in this life where good and evil is promiscuously dispensed because now is the time of Gods patience and our tryal yet in the life to come when God will Judge the World in Righteousness Acts 17.31 it is necessary that it should go well with the good and ill with the bad And as the Apostle saith 2 Thes. 1.6 7. It is a Righteous thing with God to recompense Tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels There is generalis ratio justi in the difference of the recompenses And therefore the different actions of the persons to be judged must come into the discussion whether good or evil 2dly There is Gods strict Justice declared in the Covenant of works whereby he rewardeth man according to his perfect obedience or else punisheth him for his failings and coming short This also is in part to be declared at the day of Judgment on the wicked at least for the Apostle declareth that there will be a different proceeding with men according to the divers Covenants which they are under some shall be judged by the Law of liberty according to which God will accept their sincere though imperfect obedience Others shall have Judgment without any temperament of mercy Jam. 2.12 13. And justly because they never changed Copy and tenure When God made man he gave him a Law suitable to that perfection and innocency wherein he made him Our Fact did not make void his right to require the obedience due by that Law Nor our obligation to perform it but yet because man was uncapable of performing this Law or obtaining Righteousness by it Having once broken it he was pleased to cast out a plank to us after shipwrack to offer us the remedy of a new Law of grace wherein he required of us repentance towards God and faith in our Lord Jesus Christ Acts 20 21. That we should return to our duty to our Creator depending upon the merit Satisfaction and Power of the Mediator Now we are all sinners and have deserved death according to the Law of Nature and wo and wrath an hundred times over and if through our impenitency and unbelief we will not accept of Gods remedy we are justly left to the old Covenant under which we were born and so undergo Judgment without mercy 3dly There is his justice of bounty and free beneficence as judging according to his Gospel Law which accepteth of sincere obedience and so God is just when he rewardeth a man capable of reward upon terms of Grace So 't is said Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of love which ye have shewed to his name His promises take notice of works and the fruits of Faith and Love as one part of our Qualification which make us capable of the blessings promised 3. His veracity and faithfulness God hath promised Life and Glory to the penitent and obedient and the faithful And God will make good his promises and reward all the labours and patience and faithfulness of his Servants according to his promises to them To whom hath he promised Salvation To the obedient to the patient to the pure in heart to the diligent and studious every where in the Word of God John 12.26 There shall my Servant be Jam. 1.12 And Rom. 2.6 7. He will render to every one according to his deeds To them who by patient continuance in well-doing seek for Glory Honour Immortality Eternal Life On the contrary he hath interminated and threatned verses 8 9. To them that are contentious and obey not the truth who wrangle and dispute away duty See promises mixed with threatnings to the carnal and the mortified Rom. 8.13 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 And Gal. 6.8 If ye sow to the flesh of the flesh ye shall reap corruption but if ye sow to the Spirit ye shall reap Life Everlasting Now that Gods truth may fully appear mens works must be brought into the tryal 4. His free grace The business of that day is not only to glorifie his Justice but to glorify his free Love and Mercy 1 Pet. 1.13 Hope unto the end for the grace that is to be brought to you at the Revelation of our Lord Jesus Christ. And this grace is no way infringed but the rather exalted when what we have done in the Body whether it be good or evil is brought into the Judgment 1. The evil works of the faithful shew that every one is worthy of death for sinning though we do not die and perish everlastingly for it as others do Gods best Saints have need to deprecate his strict Judgment Psa. 143.2 Enter not into Judgment with thy Servant he doth not say with thine enemy but thy Servant They that can continue with most patience in well doing have nothing to look for at last but mercy Jude 21 'T is their best plea Revel 2.10 Be thou faithful unto death and I will give thee a Crown of Life When we have done and suffered never so much for God we must at length take Eternal Life as a gift out of the hands of our Redeemer but for the grace of the new Covenant we might have perished as others do In some measure we see grace here but never so fully and perfectly as then Partly because now we have not so full a view of our unworthiness as when our actions are scanned and all brought to light And partly because there is not so full and large Manifestation of Gods favour now as there is in our full and final reward 'T is grace now that he is pleased to pass by our offences and to take us into his family and give us some tast of his Love and a right to the Heavenly Kingdom but then 't is another manner of grace and favour then our pardon shall be pronounced by our Judges own mouth and he shall not only take us into his family but into his immediate presence and Heavenly Palace not only give us right but possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall have not only some remote service and Ministration but be everlastingly imployed in loving and delighting in and praising of God this is grace indeed The grace of God or his free favour to
sinners is never seen in all its glory or graciousness till then 2. The good which the faithful do is very imperfect and mixed with many weaknesses and infirmities it may endure the touchstone but it cannot endure the balance as we shall find then when our Righteous Judge shall compare our best actions with his Holy Law After we repented and believed and returned to the obedience of God the Lord knoweth our Righteousness is as filthy rags and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness and graces are our garments 3. Though it were never so perfect yet it merits nothing by its own intrinsick worth at Gods hands when we have done all we are but unprofitable Servants Luke 17.10 And paying a due debt deserveth no reward 't is a grace bestowed upon us that we can do any thing for God 2 Cor. 8.1 And services and sufferings bear no equality with the reward Rom. 8.18 And all is done by those that did once deserve Eternal Death Rom. 6.17 18. And were redeemed and recovered out of that misery by an infinite grace 1 Pet. 1.18 19. And already appointed Heirs of Eternal Life before we serve him Rom. 8.17 by his precedent elective love In short they that continually need to implore the mercy of God for the pardon of sin and cannot oblige God by any work of theirs must needs admire grace and the more grace is discovered to them and they discovered to themselves the more they will do so 2. The other end of the Judgment is to convince the Creature and that is best done by bringing our works whether good or evil into the Judgment If only the purposes of God were manifested the condemned would have a just exception and their cavils would be justified that it was long of God they were not saved Man is apt to charge God wrongfully Pro. 9.3 The foolishness of man perverteth his way and his heart freteth against the Lord. What ever exceptions men have against God now then all is clear their works are produced their own evil choice and course if the grace of the Redeemer were only produced those who are excluded from the benefit might seem to tax the proceeding as arbitrary and the whole business would seem to be a matter of Favour and not of Justice But when their destruction is of themselves there is no cause of complaint if only the good estate of men were considered there would not be such an open vindication of Gods Righteous dealing In any Judgment all things are rightly and convincingly carryed when the Judge doth proceed secundum regulas juris secundum allegata probata according to the Law as a Rule and according to the things alledged and proved as to the application of the rule to the parties Judged Now the producing of the things done in the Body whether good or evil suiteth with both these and so in the day of Judgment there is a right course taken for convincing the Creature 1. The Judge must keep close to the Law as his rule for the absolving or acquitting of the parties impleaded So it belongeth to Christ as a Judge to determine our case according to the Law which we are under We Christians are under a double Law of Nature and Grace the Law of Nature bindeth us to love and serve our Creator but because of mans Apostacy the Law of Grace findeth out a remedy of repentance or returning to our duty after the breach and Faith or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant remain under the bond of the first which exacteth perfect obedience from them and the Judge doth them no wrong if he Judge them according to their works But now those who have accepted the Second Covenant and devoted themselves to God taking sanctuary at the mercy of their Redeemer they indeed have a plea against the first Covenant they are sinners but they are repenting sinners and believing in Christ. Now their claim must be examined by the Judge whether this penitence and acceptance of grace be sincere and real whether true Penitents and sound believers that must be seen by our works and the Judge must examine whether our repentance and returning to our duty be verified by our after obedience and our thankful acceptance of Christ and doth ingage us to constancy and cheerfulness in that obedience A double accusation may be brought against man before the Tribunal of God That he is a sinner and so guilty of the breach of the first Covenant Or that he is no sound believer Having not fulfilled the Condition of the Second As to the first accusation we are justified by Faith as to the Second by works and so James and Paul are reconciled Rom. 3.24 A man is justified by Faith without the deeds of the Law Jam. 2.24 A man is justified by works and not by Faith only Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature or as a man called to the grace of God in Christ or as a Christian professing Faith in the Redeemer According to this double relation there is a double Judgment past upon us According to the Law so condemned already according to the Gospel so accepted in the Beloved To this double Judgment there answereth a double justification Of a sinner by vertue of the satisfaction of Christ apprehended by Faith without the works of the Law Of a believer or one in the state of grace so justified by works for here 't is not enquired whether he have satisfied the Law that he may have Life by it but whether professing himself to be a Christian he be a true believer and that must be tryed by his works for as God in the Covenant of grace giveth us two benefits remission of sins and sanctification by the Spirit So he requireth two duties from us A thankful acceptance of his grace by Faith and also new obedience as the fruit of love Well then this being so to wit that Christs Commission and charge is to give Eternal Life to true believers and them only the only found mark of true believers is their works of new obedience These must be tryed in the Judgment 2. A Judge must proceed secundum alligata probata not to give sentence by guess but upon the evidence of the Fact Therefore Christ to convince men that they are sinners by the first Covenant or Hypocrites or sincere by the Second must consider their works Mens profession must not be taken in the case but their lives must be considered for there are Christians in the Letter and Christians in the Spirit some that have a Form of godliness but deny the Power thereof 2 Tim. 3.5 And God doth not respect the outward profession 1 Pet. 1.17 There may be a carnal Christian as well as a carnal Heathen
a man may talk well from his convictions or a meer disciplinary knowledge but to do well there needeth a living principle of grace The Scriptures still set forth graces by their operations works or fruits For a dead sleepy habit is worth nothing The working Faith carryeth away the prize of justification Gal. 5.6 Honoureth Christ 2 Thes. 1.11 12. The labouring love is that which God will regard and reward Heb. 6.10 The lively hope is the fruit of regeneration 1 Pet. 1.5 That which sets a doing Acts 24.15 16. And Acts 26.7 8. Grace otherwise cannot appear in the view of Conscience The apples appear when the sap is not seen 't is the operative and lively graces that will discover themselves A man may think well or speak well but that grace which governeth his conversation sheweth its self God knoweth what is in man whether faith be sound in the first planting before any fruit appear But this Judgment is to proceed not only by the knowledge of the Judge but the evidence of our own Consciences the observation of others and what openly appeareth in our lives 2. How these works are considered with respect to our sentence and doom 1. Our actions are considered here with respect to the principle from whence they flow a renewed heart God doth not look to the bare work but to the spring and motives and ends Pro. 16.2 He weigheth the Spirits quo animo not only the matter and bulk of the action but with what Spirit and from what principle it is done Eph. 5.9 For the fruit of the Spirit is all goodness Righteousness and truth Whether we act from a principle of grace in the Heart A violent motion differeth from that which floweth from an inward principle Christ first giveth a disposition to obey before there is an actual sincere obedience And living in the Spirit goeth before walking in the Spirit Gal. 5.25 The principles are infused and then the action follows 'T is said John 3.21 He that doth truth cometh to the light That his deeds may be made manifest that they are wrought in God A Godly man cannot satisfy himself in some external conformity to the Law but he must know that the actions come from God from his Grace and Spirit in us and tend to him that is to his Glory and Honour and are directed according to his will a little outside holiness will not content Christ. 2. With respect to the state in which they are done A justified estate and a state of reconciliation to God for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19 I through the Law am dead to the Law that I might live unto God And Rom. 7.4 Marryed to Christ that I may bring forth fruit unto God The Children born before marriage are not legitimate 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness We ought to look to the Qualification of our persons that we be reconciled with God through Christ daily renewing our friendship with him by sorrow for sin by suing out our pardon and acceptance in the Mediatour The apostle doth not say how holy ought our conversation to be but what manner of persons ought we to be 3. They are considered with respect to their correspondency No man is judged by one Single act we cannot pass judgment upon our estate before God whether good or evil by a few particulars but by our way or the ordinary strain of our life and conversation and our course Rom. 8.1 Who walk not after the Flesh but after the Spirit A man may occasionally set his foot in a Path which he meaneth not to walk in God in reviewing his work considered every days work apart it was good and considered altogether Gen. 1.31 The whole frame and all very good all the work together was correspondent and all suitable to the rest in a due proportion so should we endeavour to imitate God that all our works every one of them and our whole course considered together may all appear to be good answerable to one another in order and proportion that our whole conversations may be a perfect frame of unblameable holiness There are some amongst men which do some things well to which their order and carriage is not suitable The difference between a godly mans work and an hypocrites lyeth in this an Hypocrites work is best considered apart a good mans works are best and most approved when they are laid together 4. These works are considered with respect to their Aim and Scope Phil. 1.11 12. That we may be sincere and without offence unto the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God As it is not the doing one good work or some few which will Qualify a man for the day of Judgment but being filled with the fruits of righteousness So 't is necessary also that our aim be every way as good as our action and Gods glory be propounded as our great scope An action in its self good and Lawful may be reckoned unto the worker as sin or duty as the end is and the scope which he propoundeth unto himself 5. That none of our actions are lost but stand upon record that we may hear of them another day and tend to increase the General sum whether good or evil An Impeniâ—ent man his account riseth Rom. 2.5 He treasureth up wrath against the day of wrath like Jehojadas chest the longer it stood the more Treasure was in it Sins that seem inconsiderable in themselves yet are the acts of one that hath sinned greatly before A cipher put to a Sum that is fixed increaseth it every drop helpeth to fill the Cup. So in the sincere Phil. 4.17 Fruit abounding to your account Every sincere action makes it abound more some actions are more inconsiderable than others yet if done for Christs sake shall be taken notice of though small in themselves Math. 10.42 And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple verily I say unto you he shall in no wise lose his reward 3. What room and place these works have with respect to punishment and reward There is a plain difference as appeareth Rom. 6.23 The wages of sin is death but the gift of God is eternal life The works of the wicked have a proper meritorious influence upon their ruine and destruction wicked men stand upon their own bottom and are lest to themselves we do evil of our own accord and by our own strength but the good we do is neither our own nor is it purely good Besides there is this difference between sin and obedience that the heinousness of sin is always aggravated and heightned by the proportion of its object but the merit and value of obedience is still lessened thereby sin and an offence is aggravated as
the presence of God who is the fountain of all peace and joy And therefore how miserable will their Condition be Besides the pain will be Eternal as well as the loss not one kind of misery only shall light upon wicked men The Scripture representeth it by every thing which is terrible sometimes by Death which is so much feared sometimes by Fire and Brimstone which are so terrible in burning sometimes by Chains and Darkness and Prisons and Dungeons Because men in extremity of pain and misery do use to weep and wail and gnash their teeth sometimes by that All these dreadful expressions give us some crevise light into the state of the other World Now these things shall be without ceasing for neither Heaven nor Hell have any period there is no time set when the fire shall go out or these Chains be loosed or these wailings cease But how can it stand with the Justice of God for a momentany action to cast men into Everlasting Torment I Answer 1. God will govern the World by his own reasons and not by our fancies for we are told he giveth no account of his matters he hath made an Holy Law and that Law hath a Sanction 't is established by penalties and rewards Now if God make good his threatnings and bring the misery upon the Creature which he hath foretold where lyeth the injustice What part of the punishment would you have relaxed the loss or the pain The loss is double of Gods favour and of his natural comforts would you have God admit those to the sight and fruition of himself who never cared for him Or to return to their natural comforts that they may again run riot with them and abuse them to an occasion of the flesh and to quiet and beguile his Conscience with the injoyments of the World that he may the better bear the loss of these or to lessen the pain when the sin and impenitency obstinatly doth still continue 2. 'T is meet for the Government of the World that the penalties should be thus stated to give us the more powerful argument against fleshly lusts which being more pleasing and suitable to corrupt Nature need to be checked by a severe commination Man is a very slave to sensitive pleasure which being born and bred with him is not easily renounced therefore God hath told us aforehand that if we live after the flesh we shall die The pleasing of the flesh will cost us dear the sinners Paradise is guarded with a flaming Sword and delight ballanced with fear that by setting Eternal pains against momentany pleasures we may the better escape the Temptation The pleasures of sin which are for a season Heb. 11.25 bring Torments which are Everlasting The fearful end of this delightful course may deter us from it Rom. 8.13 If ye live after the flesh ye shall die God hath so proportioned the dispensation of joy and sorrow pleasure and pain that 't is left to our own choice whether we will have it here or hereafter whether we will injoy pleasure as the fruit of sin or as the reward of obedience both we cannot have And 't is agreeable to the wisdom of our law-giver that things to come should have some advantage in the proposal above things present that the joy and pain of the other World which is a matter of Faith should be greater than the joy and pain of this World which is a matter of sense Things at hand will certainly more prevail with us than things to come if they be not considerably greater Therefore here the pain is short and so is the pleasure but there it is Eternal Well then it becometh the Wisdom of God that those who would have their pleasure here should have their pain hereafter and that Eternally And those that will work out their Salvation with fear and trembling and pass through the difficulties of Religion should have pleasures at his Right Hand for evermore Jam. 5.5 Ye have lived in pleasure upon earth And Luke 16.25 Remember that thou in thy life time receivedst thy good things You must not think to pass from Dalilahs lap to Abrahams Bosom 3. No Law observeth this that the mora poenae the continuance of the punishment should be no longer then the mora culpae than the time of acting the offence Amongst all the punishments which Humane Laws inflict there is no punishment but is longer Loss shame exile bondage imprisonment may be for Life for a Fact done in a day or hour punishment doth not repair so easily as offence doth pervert publick right and good Therefore the punishment may continue longer then the time wherein the crime was committed 4. There are many reasons in the cheap Commission of sin which justify this appointment As 1. A majestate Dei against whom the sin is committed and who is depreciated and contemned by the Creatures offence What base things are preferred before God and the felicity we might have in the injoyment of him At how vile a price is his favour sold 2. A natura peccati which is a preference of a sensitive good before that which is Spiritual and Eternal Men refuse an Eternal Kingdom offered to them for a little carnal satisfaction Heb. 12.25 And if they be eternally miserable they have but their own choice 3. A voluntate Peccatoris he would continue his sin everlastingly if he could They are never weary of sinning nor ever would have been if they hade lived eternally upon Earth they desire always to injoy the delights and pleasures of this Life and are rather left by their sins than leave them Well then since they break the laws of the Eternal God and the very Nature of the sin is a despising his favour for some temporal pleasure or profit and this they would do everlastingly if they could subsist here so long This doth sufficiently justify this appointment 5. Both are the result of a foregoing Judgment wherein the cause had been sufficiently tryed and cleared and sentence passed In all regular Judgment after the tryal of the cause there is sentence and upon sentence execution So 't is here there is a discussion of the cause and then a sentence of absolution to the godly Matth. 25.34 Come ye Blessed of my Father Inherit the Kingdom prepared for you of Condemnation on the wicked verse 41. Depart ye Cursed into Everlasting Fire Then what remaineth but that the sentence should be executed This being the final sentence which shall be given upon all men and all their works the end of this Judgment is to do Justice and to fulfil the will and truth of the Law-giver Now the Execution is certain speedy and unavoidable 1. Certain when the matter is once tryed there will be sentence and sentence once past there will be execution We often break up court before things come to a full hearing so delay the sentence if we cannot delay the sentence we seek to delay the execution But sentence
avoid everlasting misery 'T is no 〈◊〉 what we suffer in time and endure in time USE 3. Improve it first to seek a reconciliation with God in the way of Faith and Repentance A man that is under the sentence of death and in danger to be executed every moment would not be quiet till he get a pardon All men by nature are Children of wrath as a Son of death as one condemned to die so 't is an Hebraism Now run for refuge to take hold of the hope that is set before you Heb. 6.18 make peace upon earth Luke 2.14 Agree with thine Adversary quickly while he is in the way Luke 12.58 59. Now God calleth to repentance Act. 17.30 31. Oh Labour to be found of him in peace 2 Pet. 3.14 How can a man be at rest till his great work be over 2. Improve it to holiness and watchfulness and to bridle licentiousness and boldness in sinning Eccl. 11.9 Rejoyce O young man in thy youth and let thine heart cheer thee in the days of thy youth walk in the ways of thine heart and in the sight of thine eyes but know thou for all these things God will bring thee to judgment As cold Water cast into a boiling pot stops its fury 1 Pet. 1.17 And if ye call on the Father who without respect of persons Judgeth every man according to every mans work pass the time of your sojourning here in fear Say as the Town Clark of Ephesus Acts 9.40 We are in danger to be called in Question for this days uproar I must give an account for idle words careless praying and unprofitable mispending of time 3. Improve it to patience under ignominy and reproaches Thy innocency will appear on thy tryal if in an abject Condition the upright shall have dominion in the morning afflictions and persecutions will then end and thou shalt have thy reward 1 Thes. 1.6 7. And ye became followers of us and of the Lord having received the word in much affliction with joy in the Holy Ghost so that ye were ensamples of all that believe in Macedonia and Achaia And 1 Cor. 15.58 Wherefore my beloved be stedfast and unmoveable always abounding in the work of the Lord for as much as ye know your labour shall not be in vain in the Lord. SERMON XVIII 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your Consciences THe Apostle is giving an account of his sincerity zeal and faithfulness in his Ministry Three things moved him to it hope fear and love Here he asserteth the influence of the second principle In the words take notice of two things 1. The motive and reason of his fidelity in his Ministry knowing therefore the terrour of the Lord we perswade men 2. The witnesses to whom he appealeth For the proof of his fidelity and diligence 1. God the searcher of hearts 2. the consciences of his Auditours who had felt the benefit and force of the Word 1. To God as the supream Witness Approver and Judge but we are made manifest unto God he seeth our principles and aims and with what hearts we go about our work 2. To the Corinthians as secondary witnesses and I trust also are made manifest in your consciences He was confident that he had a witness of his sincerity and uprightness in their consciences The greatest approbation that we can have from men is to have an approbation in their consciences Mark the order our first desire should be to approve our selves to God who is our Judge and then to men And in doing that to approve our selves to their consciences which is the faculty which is most apt to take Gods part rather than to their humours that we may gain their respect and applause next to God the testimony of conscience next to our own conscience the consciences of others 1. I begin with the motive and reason of his fidelity knowing the terrour of the Lord we perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Timorem Domini knowing the fear of the Lord. Erasmus Beza and our translation terrorem domini Grotius according to the former reading knowing the fear of the Lord i. e. The true way of religion we perswade men to Imbrace it Rather the Apostle understandeth the terrour of this Judgment being certain that these things are so and that such a terrible Judgment of Christ will come we perswade men to become Christians or to live as such as shall speed well then when others shall be destroyed he saith plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade as comprizing his Colleagues suppose Timotheus and Sylvanus he and they perswaded men to Imbrace the Faith and to live as those who are to be judged For 't is to be looked upon 1. As an Argument and Motive to perswade himself and his Colleagues to sincerity in their Ministry who were to give an account of their dispensation 2. As an Argument and Motive to the People for their obedience to the Faith Doct. That the certain knowledge of the terrible Iudgment of God should move us to perswade and you that hear to be perswaded to a careful and serious preparation for it In managing which Point 1. I shall consider the object Here is terrour or matter of fear offered in the Judgment mentioned 2. The subject or persons fearing Paul and his Colleagues together with all the parties who are to be judged 3. The means How this fear cometh to be raised in us or to work on us Knowing 4. The effect here is perswasion grounded thereon knowing the terrour of the Lord we perswade men 1. That there is terrour and matter of fear offered in the day of judgment upon several accounts 1. As it is an Impartial Judgment that shall pass upon all heathens Christians Apostles Ministers private Persons This ground is urged 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every mans work pass the time of your sojourning here in fear Those who take the Lord to be their Father and themselves for his Children must consider him also as an Exact and an Impartial Judge of all their actions And therefore with the more care and sollicitude carry on the work of holiness What is respecting or accepting persons in the Judgment 'T is to esteem one person rather than another for outward advantages not regarding the merits of the cause which cometh to discussion and tryal As in mans courts when men are spared for their greatness dignity or worldly preheminence But what person may God be supposed to respect or accept in Judgment Surely none can be so irrational as to think the great or rich can have any pretention to his favour or merciful dealing rather then others no Noble or Ignoble Poor or Rich Prince or begger they all stand upon the same level before God Well then the persons who may be supposed
It maketh us shy of Gods presence Once more 't is a debt which bindeth us over to everlasting punishment and if we be not pardoned the Judge will give order to the Jailer and the Jailer will cast us into Prison till we have paid the utmost farthen Luke 12. last verse And that will never be How doleful is their case who are bound hand and foot and cast into Hell there to remain for ever and ever Now put altogether certainly if you had ever been in bondage and felt the sting of death the curse of the Law or been acquainted with the fiery darts of Satan or scorched with the Wrath of God or known the terrours of those of whom God hath exacted this debt in Hell surely you would say Blessed is the man Happy are those whose sins are pardoned Those that mind their work that know that it is to look God in the Face with comfort that have this Chain broken the Judge turned into a Father the Tribunal of Justice into a Throne of grace and punishment into a pardon will say Blessed is the man SERMON XXXVII 2 Cor. 5.19 And hath committed to us the word of reconciliaion WE come now to the third thing The means of application or bringing about this reconciliation on mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath placed in us In which observe two things 1. The matter of the charge trust or thing intrusted The Word of reconciliation Called also verse 18. The Ministry of reconciliation That is the Gospel which revealeth the way of making peace with God and is the Charter and Grant of Christ and all his benefits from God unto every one that will receive him Now the Gospel may be considered as written or preached As written so 't is properly called the word of reconciliation as preached so the ministry of reconciliation The one serveth to inform the other to excite by the one the door of mercy is set open by discovering the admirable methods of grace in reclaiming the World by the other men are called upon perswaded and exhorted to accept of the remedy offered 2. The persons to whom he hath committed He hath put in us The Apostles and their successours First the Apostles are of chief consideration for these as Master-builders were to lay the foundation 1 Cor. 3.10 And Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets Jesus Christ being the corner stone They were infallibly assisted and to be absolutely trusted in what they wrote had the power of miracles to evidence their mission and call They were confined to no certain charge and Country therefore this trust did belong to the Apostles in all respects chiefly in some respects to them only Secondly Ordinary Ministers are not to be excluded because they agree with the Apostles as to the substance of their Commission Which is to reconcile men to God or to preach the Gospel The ordinary ministerial teaching is Christs institution as well as that of the Apostles Eph. 4.11 He gave some Apostles and some Prophets and sâ—me Evangelists and some Pastors and Teachers He that appointed Prophets and Apostles to write Scripture hath also appointed Pastors and Teachers to explain and apply Scripture This is done pleno jure Matth. 28.19 20. All power is given me in Heaven and Earth go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy-Ghost teaching them to observe all things whatever I have commanded you and loe I am with you to the end of the World By vertue of that authority given him by God they are in the same Commission and have a promise of the same presence and Spirit So also 1 Cor. 3.5 Who then is Paul and who is Apollo but Ministers by whom ye believed As to the substance of the work they do the same thing as to the substance of the blessing they are accompanied with the same Spirit In both as their ministry for the matter of it 't is the ministry of reconciliation so for the power of it 't is the ministration of the Spirit unto life Only the one are immediately called miraculously gifted infallibly assisted sent out to all the World the other have an ordinary call a limited place but yet do the same work in the same name and are assisted by the same Spirit Doct. That much of the wisdom and goodness of God is seen in the course he hath taken for the applying of reconciliation In the merit or way of procuring in the branches the restitution of his favour and Image we have seen already now the way of applying that will appear 1. God would not do us good without our knowledge and therefore first or last he must give us notice 't is every where made as an act of Gods goodness to reveal the way of reconciliation When the Psalmist had discoursed of the pardon of sins he presently addeth Psa. 103. He made known his ways unto Moses his acts unto the Children of Israel And Psa. 147.19 20. He hath shewed his Word unto Jacob and his Judgments unto Israel he hath not dealt so with every Nation as for his Judgments they have not known them And Mich. 6.8 He hath shewed thee O man what is good but especially in the new administration of the covenant Heb. 8.10 11. I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour nor every man his brother saying know the Lord for all shall know me from the least to the greatest And Isa. 53.11 By his knowledge shall my righteous Servant justify many Those places shew that as it is a great favour that the way of reconciliation was found out so this is a new favour that the way is so clearly revealed that 't is not left to our blind guesses if God had intended to do us good but would not tell us how there would not have been due provision made for the comfort duty of the Creature Not for our comfort For an unknown benefit intended to us can yield us no comfort Christs Prophetical office is as necessary for our comfort as his Sacerdotal Heb. 3.1 Consider the Apostle and High-Priest of our profession Jesus Christ. We could take little comfort in him as an High-Priest if he had not been also an Apostle The highest office in both the Testaments was necessary to our comfort and peace In the old Testament all the business of that dispensation was to represent him an High-Priest So in the new as an Apostle That was to open the mind and heart of God to us shew us how to be happy in the love and injoyment of God Nor could we understand our duty All parties interesâ—ed in the reconciliation must be acquainted with the way of it and therefore man must understand what course God would
signifies Page 221 An act of Grace and Favour in God Page 221 A great Priviledge and Blessedness to the Creature Page 222 The manner how it is brought about and applyed to us Page 223 v. Pardon of sin Innocency of Christ as Mediator Page 251 It hath a double use for satisfaction and for example Page 251 Friendship between God and man in a State of Innocency v. Friendship Interest of God in us Page 134 Joys of the Blessed Everlasting Page 105 Judge Qualifications of a Judge Page 82 God the Judge in matters of Redemption not Christ and why Page 87 88 Christ the Judge of the World at the last day Page 82 88 Qualifications of Christ for this Office Kingdom Iustice Power Authority Page 83 84 85 The Impartiality of the Judge Page 91 In what Nature Christ shall be Judge of the World Page 85 88 Judging the World an act of Christ's Mediatory Office Page 88 How Christ is Judge as God and as Mediator Page ib. Why Christ is to be Judge in the humane Nature Page Ib. Why the Power of Judging belongs to Christ. Page Ib. Why Christ is Judge of the World rather than the Father and Spirit Page 87 Christ being Judge is a Terror to the wicked Page 88 89 What is there in Christ's being Judge of the World that is a Terror to the wicked Page 89 Christ being Judge is a comfort to the Godly Page 90 To whom this comfort belongs Page Ib. What is the comfort they have Page Ib. Judgment Day appearing before Judgment Seat what it signifies Page 92 The necessity of a Day of Judgment Page 79 The certainty of it Page ib. The ends of it Page 92 97 103 Arguments to prove it Page 79 80 81. All must be Judged Page 81 91 103 Reasons of it Page 91 92 The Rule of Judgment Page 99 We shall be Judged not according to single acts but our Conversation Page 101 The future Judgment shall be according to mens works Page 97 Why works are produc'd at the Day of Iudgment Page Ib. All sins shall be brought to Judgment Page 92 How sins shall be brought to Judgment Page Ib. What sins shall be then open Page 93 94 A Judgment Day Sinners shall be accused 1 By the Angels 2 By the Devils 3 By the Word of God 4 By the Ministers of the Gospel 5 By Conscience 6 By their own Confession 7 By one another 8 By the Godly 9 By the Circumstances of their evil actions Page 93 94 95. Different Recompenses at the Day of Judgment Page 104 Execution of Sentence v. Execution The Ministry of the Angels at the Day of Judgment Page 91 How this Doctrine is to be improved Page 108 The last Judgment the most solemn of all Judgments Page 83 Future Judgment is impartial Page 110 The Terror of the day of Judgment Page ib. Future Judgment makes pardon of sin necessary Page 231 Justice of Christ. Page 84 Justice of God the kinds of it Page 98 Declared in the day of Iudgment Page ib. Justification twofold of a sinner and of a believer Page 100 K. KNowing Christ after the flesh in the days of his flesh what it was Page 196 Knowing Christ after the flesh since his Ascension what it is Page 197 Knowing Christ after the Flesh will be of no use to us as to the Salvation of our Souls Page 199 They that only know Christ after the flesh cannot truly challenge the name of Christians Page 199 L. Law as a Rule is as strict as ever Page 164 But not as a Covenant Page ib. The violation of the Law makes a Pardon necessary Page 231 The Impossibility of keeping the Law shews the necessity of a Redeemer Page 163 And should make us thankful for our deliverance by Christ. Page 164 Life Animal what it is Page 60 Life of the Body frail and Transitory Page 2 Life Eternal the happy condition of the Godly in Heaven called Life Page 104 Wherein it consists Page 105 The excellency of it Page 35 One of the principal Objects of Faith Page 14 The belief of it pressed Page 14 Little believed in the World v. Faith Page 15 Life Natural to be contemned Page 36 Life Spiritual that there is a Spiritual Life proved 189 What it is Page 60 189 In it all is to be referred not to our selves but to God Page 24 183 The Resemblance between it and the Life Natural 190 The difference between them 192 Signs of Spiritual Life Page 190 192 How it is conveyed and continued to us Page 26 190 The respect it hath to Christ's Resurrection v. Resurrection of Christ. Page 189 Life Spiritual matter of Faith Page 191 To be valued and esteemed by us Page 192 We are to go to Christ for it Page ib. Living denotes not one single action but the course of our conversation Page 185 Living to God Why we should live to God Page 138 139 186 A man cannot Live to himself and to God too Page 184 Motives to live to God Page 187 Directions not to live to our selves but to God Page 188 Living to our selves and not to God the danger of it Page 187 v. Living to God Love of Christ taken actively and passively Page 143 How the Love of Christ appeared in his dying Page 173 Love of God of benevolence and complacency what Page 143 Whence it comes to have such a force on us Page 147 How it is applyed to us Page 148 The consequent benefits of it Page ib. Persuasion of God's Love to us comfortable but not absolutely necessary Page 152 God's general Love in sending a Saviour to mankind should excite Love Page 153 Love to God what it is Page 143 159 Love to God considered as an exaction of the Law or rule of the Gospel Page 163 God in Christ the object of his Love and why Page 144 Whether God be to be loved for his beneficial goodness or Essential and Moral perfections Page 149 God is chiefly to be Loved for his essential and Moral perfections and why Page 150 Our loving God for his benefits is not wholly to be condemned and why Page 149 Mercies of daily Providence render God amiable Page 153 The defects of this Love Page 150 The Effects of it 145 155 159 Love to God the greater principle that draweth us off from self to God Page 185 The influence it hath on our duties and actions Page 145 What shall we do to know that we Love God Page 165 Why it is our duty to make this tryal Page 166 Obedience the great evidence of Love to God Page 166 How to get this Love to God Page 167 No man by Nature can bring his heart to Love God and why Page 167 Pardoning mercy breedeth and feedeth Love to God Page 230. Motives to Love God Page 168 Degrees of Love to God how to be measured Page 154 Comparison the best way to discover Love Page ib. God to be Loved above all things Page ib. What it is to Love
we repent and believe in Christ. Page 218 224 Directions to those that are Reconciled Page 24 250 They that are Reconciled had need beg pardon of sin v. Pardon Page 225 Redeemer The necessity of a Redeemer Page 163 Religion must be our Business and Recreation Page 74 Renovation the Nature of it Page 207 The Object of it Page ib. That it is the work of God's Spirit Page ib. The Effects of it Page 208 Its Connexion with Reconciliation Page ib. v. New Creature Repentance what it includes Page 243 v. Faith and Repentance Respect to Christs Person in the days of his flesh was not all he looked for Page 196 Religiously to respect men for external carnal advantages condemned Page 194 Respect Civil due to carnal men Page ib. Respect of persons not with God Page 110 199 Resurrection of the Body Reasons of it Page 36 Resurrection of Christ the Example Pledge and Cause of the Spiritual Life Page 189 The likeness between Christ's rising from the dead and Christians rising from the death of Sin Page ib. Rewards Sinful respect to the Rewards of Religion how it bewrayeth it self Page 151 Right God hath a Right to us Page 186 Righteousness Why men are prone to establish a Righteousness of their own Page 257 Gospel-Righteousness what it is Page 72 Gospel-Righteousness a Garment to cover our nakedness Page 28 Righteousness as it respects the precept or the sanction of the Law opened Page 252 Why the Righteousness by which we are justified is called the Righteousness of God Page 253 What is that Righteousness by which we are justified Page 253 254 257 Christ is made sin for us and we are made the Righteousness of God in him Page 254 In what this exchange doth agree in what it differs Page ib. The Love of God herein Page 256 This Righteousness of Christ is made ours when we believe in him Page 254 The Priviledges depending on our being made the Righteousness of God in Christ. Page 257 S. SAcrifices were offered by Adam Page 28 Satisfaction of Christ the truth of it Page 170 The Sufficiency of it Page 171 Scope of a Christians Life Page 71 72 v. End Self-Love only cured by the Love of God Page 230 Sight what Sights we shall have in Heaven Page 60 In what manner shall we Behold Christ. Page ib. v. Faith and Sight Sin a wrong to God how to be understood Page 86 Sin and shame always go together Page 28 The greatness of the Burden of Sin Page 257 Why Sin is a Burden Page 33 In what manner Sin is to be checked Page 205 The aggravations of Secret Sins Page 95 Secret Sins to be avoided because of future Iudgment Page 95 In what sense Christ was said to be made Sin Page 252 Sin taken for a Sacrifice for sin and for Punishment of sin Page ib. Christ was made sin but not a Sinner Page ib. Christ was made sin for us and we the Righteousness of God in him Page 254 Christ being made Sin is the cause of our being made the Righteousness of God in him Page 255 Sincerity how evidenced Page 102 Paul's Testimony of his Sincerity Page 118 Soul that it is distinct from the Body proved Page 66 It can live apart from the Body Page 67 The Souls of the Saints at Death immediately go to God Page 67 Spirit How he dwells in us Page 42 Strangers how to carry our selves as Strangers in this World Page 52 Sufferings of Christ what they were Page 256 They show the heinousness of sin Page 174 How we are to be affected when we read the story of Christ's sufferings Page 198 Suitableness between Christ and Believers Page 190 Surety Christ the Surety of Believers Page 171 Christ dyed as a Surety Page 179 T. TAbernacle our frail Condition set forth by a Tent or Tabernacle Page 2 Terror of the Lord is ground of Fear Page 110 How it is so to the godly Page 113 The Terror of the Lord should have an influence on us while in the flesh Page 113 V. VEracity and Faithfulness of God manifested at the Day of Iudgment Page 98 Union to Christ Internal and External explained Page 203 How the New Nature flows from our Union with Christ. Page 203 W. WAlking by Faith those who have Faith must walk by it Page 61 Reasons of it Page ib. Will God will not do any man good against his will Page 235 Nor doth he force man's will but deal by Persuasion Page 236 Wisdom wherein Wisdom lyes Page 128 Wherein the Wisdom of a godly man appears Page 128 Evidences of Spiritual Wisdom Page 129 How Wisdom is to be justified by her Children Page 128 Wisdom of Christ. Page 83 Word of God is an Instrument fitted to gain the consent of man's will Page 236 Work the Work of a Christian. Page 72 74 Why Works are produced at the Day of Iudgment Page 97 What room and place Works have with respect to our final sentence and the Rewards and Punishments that follow it Page 100 101 Works good the Principle of them Page 101 Good Works cannot be performed by men in a state of Nature Page ib. The aim and scope of them Page ib. Good Works Imperfect Page 99 They merit nothing Page ib. What respect Good Works have to our future Reward Page 102 Worship External Pomp in the Worship of God is not that he looks after Page 198 A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on 2 CORINTHIANS 5.  Chap. Verse Page GEnesis 1 31 216 3 11 28 4 7 252  13 252 Exodus 32 25 28 Deuteronomy 6 5 163 30 6 167 1 Kings 5 26 95 Psalms 1 5 92 27 4 64 31 1 233 33 15 93 51 4 92 115 1 133 130 3 92 Proverbs 16 14 112 29 27 246 Ecclesiastes 3 21 129 5 6 93 12 7 66 Canticles 8 6 146 Isaiah 56 4 76 65 17 200 66 22 200 Jeremiah 23 6 253 Hosea 2 3 28 4 8 252 6 7 96 10 1 183  11 152 Amos 6 3 112 Habakkuk 2 11 96 Malachy 2 15 168 Matthew 3 11 112 Matthew 11 19 128 20 23 40 22 37 163 250 24 12 160 25 31 78 Mark 6 11 94 9 44 105 Luke 2 40 191 10 27 250 12 20 4 16 9 68  22 68 20 37 38 68 23 43 67 John 2 24 25 84 5 45 93 7 â—4 63 14 2 4 15 2 203 20 27 197 Acts 16 14 175 20 21 224 Romans 5 14 171  25 223 6 3 4 5 180  6 177 179  13 180 6 19 131 8 2 164 9 3 141 11 36 134 14 7 8 183 15 3 187 1 Corinthians 3 8 40 1 Corinthians 4 4 5 82 11 22 195 15 21 179  45 179 16 32 169 2 Corinthians 1 12 117 4 7 238  16 60 5 21 171 6 11 12 13 145 Galatians 2 20 178 3 1 59  20 80 4 14 â—41 5 17 180 Ephesians 1 3 51 4 18 190 Philippians 1 23 67 2 13 209 Colossians 1 20 68  21 217 3 3 5 179 180 191 1 Thessalonians 1 10 112 1 Thessalonians 2 12 39  13 241 1 Timothy 6 12 19 6 2 Timothy 2 21 204 Hebrews 3 1 235 4 13 84 7 22 179 9 28 252 10 31 111 13 4 95 James 4 1 195 1 Peter 1 17 110 2 9 129 157 4 1 178 2 Peter 1 3 39 3 14 29 1 John 2 5 145 3 19 45 Revelations 2 5 162  3 4 38  5 9 76  12 12 93 FINIS Secondly Fourthly Thirdly Secondly Secondly ☞ That which follows being Printed Sermon XXX is the Conclusion of this 29 th Sermon
out that is exactly knowing not only of Laws but of all Persons and Causes That all things shall be naked and open to him with whom we have to do Heb. 4.12 13. and 1 Joh. 3.20 Again exceeding Just without the least spot and blemish of wrong Dealing Gen. 18.25 Shall not the Judge of all the Earth do right And Rom. 3.5 6. Is God unrighteous that taketh Vengeance God forbid For then how shall God judge the World It cannot be that the universal and final Judgment of all the World should be committed to him that hath or can do any thing wrongful and amiss And then that Power is necessary both to summon Offenders and make them appear and stand to the Judgment which he shall award without any hope of escaping or resisting will as easily appear Because the Offenders are many and they would fain hide their guilty Heads and shun this Tribunal if it were possible Rev. 6.16 Say to the Mountains and Rocks fall on us and hide us from the Face of him that sitteth upon the Throne and from the Wrath of the Lamb But that must not cannot be Psal. 90.11 Who knoweth the Power of thine Anger According to thy Fear so is thy Wrath. Authority is necessary also or a Right to Govern and to dispose of the Persons judged into their Everlasting Estate which being all the World belongeth only to the Universal King who hath made all things and preserveth all things and governeth and disposeth all things for his own Glory Legislation and Execution both belong to the same Power Judgment is a part of Government Laws are but Shadows if no Execution follow Now let us particularly see how all this belongeth to Christ. 1. For Wisdom and Vnderstanding 'T is in Christ two-fold Divine and Humane for each Nature hath its particular and proper Wisdom belonging to it As God 't is Infinite Psal. 147.15 His Vnderstanding is Infinite And so by one Infinite View or by one Act of Understanding he knoweth all things that are have been or shall be yea or may be by his Divine Power and All-sufficiency They are all before his Eyes as if naked and cut down by the Chine-bone We know things successively as a Man readeth a Book line after line and Page after Page but God at one View Now his Humane Wisdom cannot be equal to this A Finite Nature cannot be capable of an Infinite Understanding but yet it is such as it doth far exceed the Knowledge of all Men and all Angels When Christ was upon Earth though the Forms of things could not but successively come into his Mind or Understanding because of the limited Nature of that Mind and Understanding yet then he could know whatever he would and to whatsoever thing he would apply his Mind he did presently understand it and in a moment by the Light of the Divinity all things were presented to him so that he accurately knew the Nature of whatever he had a mind to know And therefore then he was not ignorant of those things that were in the Hearts of Men and were done so secretly as they were thought only to be known to God himself Thus he knew the secret Touch of the Woman when the Multitude thronged upon him Luk. 8.45 46. So Matth. 9.3 4. When certain of the Scribes said within themselves This Man blasphemeth Jesus knowing their Thoughts said Why think ye evil in your Hearts He discerneth the inward Thoughts and turneth out the Inside of the Scribes minds So Matth. 12.24 25. Jesus knew their Thoughts when they imagined that by Beelzebub the Prince of the Devils he cast out Devils But most fully see Joh. 2.24 25. He committed not himself to them because he knew all Men and needed not that any should testifie of Man for he knew what was in Man It may be they knew not themselves but he knew what kind of Belief it was such as would not hold out in time of Temptation We cannot infallibly discern Professors before they discover themselves Yet all Hypocrites are seen and known of him even long before they shew their Hypocrisie not by a conjectural but a certain Knowledge as being from and by himself as God He doth infallibly know what is most secret and hidden in Man Now if he were endowed with such an admirable Understanding even in the Dayes of his Flesh while he grew in Wisdom and Stature Luk. 2. and his Humane Capacity enlarged by Degrees what shall we think of him in that State in which he is now Glorious in Heaven Therefore to exercise this Judgment he shall bring incomparable Knowledge so far exceeding the manner and measure of all Creatures even as he is Man but his Infinite Knowledge as God shall chiefly shine forth in this Work Therefore he is a fit Judge able to bring forth the secret things of Darkness and Counsels of the Heart into open and manifest Light 1 Cor. 4.5 and disprove Sinners in their Pretences and Excuses and pluck off their Disguises from them 2. For Justice and Righteousness An incorrupt Judge that neither doth nor can erre in Judgment must be our Judge As there is a double Knowledge in Christ so there is a double Righteousness one that belongeth to him as God the other as Man and both are exact and immutably perfect His Divine Nature is Holiness its self In him is Light and no Darkness at all The least Shadow of Injustice cannot be imagined there All Vertues in God are his Being not superadded Qualities God's Holiness may be resembled to a Vessel of pure Gold where the Substance and Lustre is the same But ours is like a Vessel of Wood or Earth gilded where the Substance and Gilding is not the same Our Holiness is superadded Quality We cannot call a wise Man Wisdom or a righteous Man Righteousness We use the Concrete of Man but the Abstract of God He is Love He is Light He is Holiness its self which noteth the Inseparability of the Attribute from God 'T is Himself God cannot deny Himself His Act is his Rule Take Peter Martyr's Similitude A Carpenter chopping a piece of Wood by a Line or Square may sometimes chop right and sometimes wrong he cannot carry his Hand so evenly But if we could suppose that a Carpenter's Hand were his Rule he could not chop amiss Christ's Humane Nature was so sanctified that upon Earth he could not sin much more now Glorified in Heaven And there will be use of both Righteousnesses in the last Judgment but chiefly of the Righteousness that belongeth to the Divine Nature For all the Operations of Christ are Theandrical neither Nature ceaseth to work in them As in all the Works of Men the Body and the Soul do both conspire and concur in that way which is proper to either Only as in the Works of his Humiliation his Humane Nature did more appear so in the Works that belong to his Exaltation and glorified Estate his Divine Nature appeareth
effects of the World's Conviction Page 314 Why Christ prays so earnestly for it Page 315 God honoured hereby Page 315 The advantage of it to the Elect. Page 316 It lessons and increases the World's Iudgment and how Page 317 Arguments to press Christians so to live as to convince the World Page 321 God would have the World convinced of his Love to his People Page 347 Reasons of it Page 348 How the World should be thus convinced Page 347 Convictions not to be slighted nor rested in Page 318 319 How we may know whether we are convinced only or converted Page 319 Covenant of Redemption the terms of it Page 77 What was proposed by the Father in it Page 155 What Christ undertook Page 156 Covetousness one of Judas's Sins Page 174 The evil of the Sin Page 177 To be avoided Page 177 Creatures discover God Page 28 33 Doting upon the Creatures withdraw the Heart from God Page 335 D. DAnger cannot be withstood by us in our own Strength Page 171 Christ apprehensive of the Danger of his People in this World Page 133 Reasons of it his Interest Love Charge Experience Page 133 Comfort from hence Page 136 Death desire of Death vid. Desire Death of Christ Christ died to promote Vnity among Christians Page 1â—â— Why the Death of Christ hath so little Effect upon us Page 291 Decay of the Power of Godliness brings trouble on the Church Page 195 Delight excessive in worldly things shews a worldly Heart Page 209 Desires show the temper of the Soul Page 208 Desire of Death whether lawful and what Desires are so Page 212 213 Difference between serious and passionate Desire of Death Page 213 Carnal Desires of Death whence they arise Page 212 Believers must be willing to dye Page 354 Despair one of Judas's Sin Page 175 To be avoided Page 178 Devil the great Author of the Troubles of the Church Page 201 219. Difference in course of Life provokes wicked Men especially Difference in Religion Page 200 Difference between Believers and Men of the World in their Principles Rule Conversation End Aims Page 204 Disrespect of the World not to be regarded and why Page 225 Hard to be digested Page 224 The best way to digest it is to consider Christ's Example Page 225 Distraction of Man's Thoughts after the Fall Page 333 This continueth till we return to God Page 334 Divisions in the Church how they arise Page 163 The mischief of them Page 165 166 They bring on Trouble Page 194 They that promote them contrary to Christ. Page 164 Who are guilty of this Sin Page 165 Doctrines of the Word shew it to be from God Page 260 Doctrines Christian vid. Christian. E. ELect none of them can be lost Page 173 Election a special Priviledg Page 66 Not for foreseen Faith good Works or Perseverance Page 364 Original and actual what Page 71 Election of Ministers the Peoples Right Page 273 End a Man is as his End is Page 55 Enjoying no enjoying God without Christ. Page 30 Envy of others worldly Happiness shews a worldly Heart Page 209 Wicked Men envy the Good in others Page 201 Error makes way for Looseness Page 232 Esteem of the World discovers a worldly Heart Page 208 Eternal State the Foundation of it laid in this Life Page 370 Evil Satan hath an Hand in the Evil that befals God's Church and People Page 219 Example of Christ the heavenliness of it Page 206 The Courage of it Page 206 Experience Christ hath Experience of his Peples Sufferings Page 134 F. FAith various Expressions by which it is set-forth in Scripture Page 391 The Nature of it Page 90 95. Difference between true Faith and counterfeit Page 93 The Acts of Faith Page 296 297 In Faith Assent Consent and Trust. Page 93 The Office of Faith to accept Christ and present him in Prayer Page 115 The Object of Faith Page 85 97 296 The Word vid. Receiving the Word Christ vid. Receiving Christ. Three things concur to the working of it the Light of the Spirit external Revelation and the use of fit Instruments Page 84 The Word the means to work Faith Page 88 The necessity use and power of the Word to work Faith Page 298 299 Why God useth the Word to this end Page 299 Incouragements to Faith Page 295 The Excellency of Faith Page 296 How it sanctifies Page 234 Faith a help to Ioy. Page 189 Faith cannot be without Knowledg Page 90 What a kind of Light the Light of Faith is Page 91 In the Knowledg of Faith there is undoubted Certainty Page 90 The work of Faith when we cannot apply Christ. Page 298 The Faith of the Apostles work yet by Christ commended to the Father Page 97 Faithfulness to our Charge recommended Page 67 Of Christ to his Father Page 83 Fall into Sin why God sometimes leaves his People to fall into Sin Page 218 What falls into Sin are inconsistent with Grace Page 148 Belivers not to be discouraged by every Fall into Sin Page 147 Father a Comfort in Prayer to call God Father Page 6 How to carry our selves in Afflictions towards God as a Father Page 7 God the Father chiefly offended by Sin Page 86 263 And he the supream Iudg. Page 86 264 Fear of want discovers a worldly Heart Page 208 Filth of Sin our Filthiness by Nature Page 291 Nothing can cleanse us but the Blood of Christ. Page 291 Finishing what Christ's finishing his Work signifies Page 47 G. GEntleness of Christ in bearing with his Peoples failings Page 80 85. Gift the Privileges of the human Nature a Gift Page 48 Work it self a Gift Page ibid. Gifts are fading Page 148 Wicked Mens Gifts useful to the Church Page 316 Given how Christ had given to his Disciples the Word of God Page 191 Given to Christ who are given to Christ. Page 21 76 153 351. None given to Christ but they that are the Fathers vid. Commensurable Page 72 107 109. Why God gave the Elect to Christ. Page 77 How Belivers given to Christ. By way of Charge vid. Charge Page 21 72 154 156 351. By way of Reward Page 21 72.154 155 351. How shall we knowwe are given to Christ. Page 159 351 Being given to Christ a ground of Consolation and Establishment to the Elect. Page 154 How it is such a ground of Establishment Page 158 Glory the fruit of Vnion as well as Grace Page 326 Shame the way to Glory Page 10 Christ in his last Will and Testament gives Glory to his People Page 350 The Glory that is given by Christ we have as sure as if in the Possession of it Page 322 The freeness of Grace in giving us Glory Page 349 Looking to future Glory a remedy in Tribulation Page 10 Glory of God much advanced by Iesus Christ. Page 11 Glory of Christ's Person what it is Page 358 What the Glory was Christ prayed for Page 9 61 Why Christ begged it of the Father Page 58 Why he was so earnest for
your own and when any interest of your own riseth up against the interest of God you will set light by it as if it were nothing worth and then no self-respects will tempt you to disobey God though never so powerful no hire draw you to the smallest sin nor danger fright you from your Duty Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship thy golden image that thou hast set up Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy If we can but forget our selves and remember God he will remember us better than if we had remembred our selves We secure whatever we put into Gods hands and venture in his service 2. You will make Conscience how you spend your time and strength God keepeth account Luke 19.23 Wherefore gavest not thou my money into the bank that at my coming I might have required mine own with usury So you will keep a faithful reckoning how you lay out your selves for God that share he hath in all things we have and do God observeth so must we whether God have his own and we do not defraud him whose work are you a doing 3. You will have a liberal heart you will think no service too much or loss too great for God Phil. 1.21 For me to live is Christ all other things come from God Certainly you must not put him off with what the flesh will spare SERMON XII ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace THE Apostle had exhorted them to Mortification vers 12. to Vivification vers 13. in both to Caution that sin may not usurp the power and place of God who alone should command and govern both our Souls and Bodies To fight for sin is to fight against God which should be an horrid thing to Christians who should imploy all their powers and faculties to keep up Gods interest in their Souls by maintaining that new Life that is given them by God If we have any Weapons or Instruments they should be imployed for God and not for sin because sin was not their Lord now as heretofore it neither had nor shall have dominion over you If a man should speak to any City suppose in Hungary or other Frontier of Christendom newly freed from Turkish slavery Care not for the commands and threatnings of the Turks any more they do not Lord it over you as they were wont to do the very same is the Argument of the Apostle Sin hath not the same strength against you which before it had now you are regenerate and alive from the dead Nay he speaketh with more advantage of expression than any can in an outward case sin hath not sin shall not have dominion c. if you keep striving and fighting against it this Tyrant shall not recover the Kingdom in you which he hath lost but you shall become victorious by Christ. There are two things which incourage us to fight 1. the goodness of the Cause 2. the assurance and hope of Victory The Cause is good for the business in debate is to whom we should yield up our selves to sin or to God or in whose Warfare we shall imploy the faculties and powers of Body and Soul If we take to Gods side the Victory is clear that Grace which hath freed us from the Tyranny of sin is able to free us still that we shall no more come under that bondage Strive we must for unless we fight and make good our resignation sin will reign but let not the sense of our weakness discourage us in our endeavours against sin though there be some relicts of the flesh yet the Sanctification of the Spirit shall prevail and therefore it is laziness and cowardize if we do not strive duly against sin For sin shall not have dominion over you for ye are not under the Law but under Grace In the words observe 1. The Priviledge of the renewed and striving Christian Sin shall not have dominion over you 2. The Reason of the Certainty of it For ye are not under the Law but under Grace This Reason is both Negatively and Affirmatively expressed 1. Negatively For ye are not under the Law 2. Positively But under Grace Both Expressions have their proper Emphasis as you will see by and by 1. The Priviledge of the renewed and striving Christian. 1. That the renewed Christian is here considered is plain from all the foregoing Context he speaketh of those that were dead unto sin ver 2. not only in Profession and Baptismal Vow but really by virtue of their Union to Christ ver 5. But how is a Christian dead unto sin not so as that it should be wholly extinguished in us but so as that it is a dying and the Victory is sure to those that strive against it Again he speaketh of those that are alive from the dead v. 13. had a new Life begun in them and have renounced sin and effectually presented and resigned up themselves to Gods use and service 2. That the renewed Christian is here considered as striving because they are the same Persons who were exhorted ver 12. not to let sin reign what is here a Promise is there an Exhortation Again they were such as had presented their Members and Faculties to the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or instruments of righteousness now what are weapons but for Warfare they had undertaken in their Covenant-resignation not only to work but fight for God Rom. 13.12 the Graces of the Spirit are called Armour of Light Christ doth array us non ad pompam sed ad pugnam not for shew but use A Christian can do no good but he must fight first Again carnal inferences are rejected with indignation ver 15. What then shall we sin because we are not under the Law but under Grace God forbid and therefore the Christian here is not considered as loose and lazy but as warring and fighting against sin Once more the Argument here implieth it ye are under Grace which impelleth and urgeth us to resist sin and the lusts thereof God giveth power to overcome it So then the Apostles purpose is to exhort the renewed Christian strongly to resist sin because through Grace he is sure to carry away the Victory whilst we work and concur with our wills and endeavours God worketh in us both to will and to do Phil. 2.12 2. The Reason of it 1. Negatively expressed Ye are not under the Law By the Law is meant the Covenant of Works which requireth exact obedience but giveth no strength to obey the Law requireth what we must do but giveth no power to do what it commandeth it forbiddeth sin and
denounceth Judgment it terrifieth by its Threatnings and raiseth a tempest in the Conscience but it doth not afford us any help and relief and so rather irritateth and provoketh the power of sin than suppresseth it Rom. 7.8 Sin taking occasion wrought in me all manner of concupiscence for without the Law sin was dead as a River swelleth the more it is restrained by any lett or damm so is corruption stirred and then a man is discouraged giveth over all endeavour of repressing it So 2 Cor. 3.6 The letter killeth but the Spirit giveth life The first Covenant did only denounce and aggravate our condemnation and put us in despair 2. Affirmatively and Positively expressed But under Grace under the new Covenant or under the Grace of Jesus Christ who hath not only redeemed us from the guilt of sin but also from the power of sin The Grace of Remission is our encouragement and the Grace of Sanctification our help and relief First The Grace of Remission is a great encouragement freeth us from the bondage of despairing thoughts which weaken our endeavours Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear Christ offering a Pardon upon Repentance doth strengthen our hands in our work Secondly The Grace of Sanctification is our help God by his Spirit giveth life and strength to do what he requires of us and power to resist sin that we may overcome it Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 1 Joh. 5.4 Whosoever is born of God overcometh the world and this is the victory whereby we overcome the world even our faith Lex jubet Gratia juvat The Law commandeth but Grace helpeth Doctrine That sin should not and shall not reign over those who are under the sacred Power and Influence of Iesus Christ. 1. De Jure it should not reign over them it hath no right to rule it is an Usurper They who are redeemed by Christ should bind this Duty upon their hearts charge themselves with it to take heed that sin doth not reign it was once our Lord and Master but we have changed Masters and profess our selves now to be dead to sin and alive unto God through Jesus Christ our Lord therefore we should strive against it lest it recover its old dominion over us 2. De Facto it is not fully obeyed it doth not absolutely get the Victory and bear rule in our hearts but is weakened more and more in them who have given up themselves to the Regiment and Government of Grace Here 1. What is the Dominion of Sin 2. What need the Children of God to take heed it be not set up in their hearts 3. What hopes and incouragements they have by the Gospel or Grace of Jesus Christ whilst they are striving against it 1. What is the Dominion of Sin That will be best known by some Distinctions and Propositions 1. We must distinguish between the Being and Reign of Sin The Apostle doth not say Ye shall not sin any more because ye are not under the Law but under Grace but sin shall not have dominion over you it shall not get the better Sin doth remain and dwell in the Saints though not reign over them as the Beasts in Dan. 7.12 Their dominion was taken away yet their lives were prolonged for a season and time It is cast down in regard of Regency but not cast out in regard of Inherency Grace doth not wholly extinguish it but only repel the motions of it Sin will rebel but it shall not reign they do not give way to it nor actually obey and embrace the commands of it they do not do all that sin would have them to do If the Apostle had said Let not sin be in your mortal bodies as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered but he saith Let it not reign which as well can as it ought to be complied with 2. Sin doth reign when either it is not opposed or when it is opposed weakly and with a faint resistance Where it is not opposed there it remaineth in its full strength and where it is opposed weakly and without any victory and success it argueth only a sense of Duty but no effect of Grace 1. Sin reigneth when it is not opposed when a man doth yield up himself to execute all the commands thereof and doth fulfil and obey its lusts as the Ambitious the Worldly and the Voluptuous do whatsoever their lusts command them with a miserable bondage yea they willingly walk after it Prov. 7.22 He goeth after her straightway as an ox to the slaughter or as a fool to the correction of the stocks Sin is as a Guest to evil men but as a Thief and Robber to the godly welcome to the one but the other would not have it come into their hearts It is one thing to wear a Chain as an Ornament another as a Bond and Fetter to give way to sin or to have it break in upon us to put it on willingly or to have it put and forced upon us It may be they may be sensible of it they may purpose not to do it or may complain of it but this is a constant Truth That we oftner complain of sin than we do resist it and oftner resist it than prevail against it It is not enough for men to see their sins or blame them in themselves or to purpose to amend them and forsake them but they must strive to overcome them and in striving prevail But we speak now of the first complaining of sin There is a double deceit of heart whereby men harden themselves in complaining of sin without resistance of it 1. Either men complain of other sins and not the main as if a man should complain of an aking tooth when the disease hath seized upon the Vitals or of a cut finger when at the same time he is wounded at the heart of wandring thoughts in Prayer when at the same time the heart is habitually averse or estranged from God through some Idols which are set up there Ezek â—4 3 5. Son of man these men have set up their Idols in their heart and put the stumbling-block of their iniquity before their face should I be inquired of at all by them And vers 5. That I may take the house of Israel in their own heart because they are all estranged from me through their Idols They complain of want of quickening Grace when it may be they want converting Grace as if we would have the Spirit of God to blow to a dead coal So when we pray for strengthening Grace when we should ask renewing Grace and confess only the infirmities of the Saints when we should bewail the misery of an unregenerate carnal estate And we cry out of some incident weaknesses when we should first see that our habitual aversion from