doe enjoy this life of holinesse In the sixth place you shall have modesty mixed with much magnanimity Modesty mixed with magnanimity which is rarely found in men indued only with Morrall or Civill gifts but in nature the more modest the lesse magnanimous But a Christian the more modest he is the more magnanimous look at Paul and touching the righteousnesse which is of the Law he is indued with many carnall priviledges according to the Law but now all these are but losse and drosse and dung that he might win Christ all his good parts of nature and all his common gifts of grace yet all of them but drosse and dung this was the modest spirit of Paul a man who sometimes saith of himselfe He was not inferiour to the very chief Apostles 2 Cor. 12.11 yet againe saith he I am nothing there is his magnanimity When he is opposed and vilified by the false Apostles what hath Paul forgot his modesty now that he knowes not how to submit himselfe nor to compare himselfe with his equals No but though chiefe of the Apostles yet am I nothing He lookes at every thing he had as nothing This I am but yet I am nothing He sometimes calls himselfe the least of all the Apostles 1 Cor. 15.9 10 and yet other whiles not inferiour to the very chiefe of them Sometimes he calls himselfe the least of all Saints Eph. 3.8 and yet sometimes not inferiour to the very chiefe Apostles and this he had learned he had been instructed thus to deny himselfe he desired that he might know nothing but Christ and him crucified See the noble spirit of this selfe-deniall servant of God sometimes whey the Magistrates had done him wrong see then how he stands upon his priviledges he complaines they had beaten him a Roman being uncondemned Act. 16.9 and when they heard this they would have sent him away privately nay let them come and fetch him out See now a man of a great and magnanimous spirit though a man as fit to put up wrongs as any man yet when he sees the glory of God is interested in his person and his calling or his cause is called in question then he knowes how to stand upon his worth and if in such a case he sustaine open wrong then he will plead the liberty of a Subject whereas at another time he would have done more to a farre lesse man then a Magistrate He is become all things to all men that he might save some every way so gentle that you may turn him about your hand any way but else he wil stand upon his worth and not inferiour to the very chief Apostles those that are greatest and chiefest such who seemed to be pillars he is not inferiour to any of them the greatest of them all equall to the best of them if not before them all and yet laboured more then they all 1 Cor. 15. last to shew you the marvellous modesty of the spirit of grace a work incompattible to nature but is found only in a spirit of holinesse and there only they are combined together in the same person at the same time and in the same businesse with the same breath he can tell you He is not inferiour to the very chief Apostles and yet I am nothing Notable is that expression of David to this purpose My eyes are not lofty nor my heart haughty but I have behaved may selfe as a weaned childe Psal 131.1 2 Now you would thinke if a man were such a weaned humble creature he could not tell how to speake nor to take any great things in hand but when he comes to speake to that Psal 24.7 opened you shall marke the frame of his spirit Psal 24.7.9 Stand open ye everlasting doores and be ye lift up ye everlasting gates that the King of glory may come in When he lookes at earthly things yea the best of them his heart is so weaned from them that he knowes not how to have an high thought weaned even from a Kingdome as a childe from the breast and yet the same soule that is thus weaned and thus meane in his owne eyes when he comes to spirituall matters it is wonder to see the height of his spirit these things are too low and too shallow for him hee knowes not how to close with nor to content himselfe with such poore things as these be Crownes and Scepters and Dignities his heart was weaned from them all all of them things too low and too meane for him to be exercised about now be ye lift up ye gates and he meanes the heart and conscience of a man the affection of his soul lift up these to the wayes of God he would now be of an higher straine so that a man would wonder at this though the matter be great and high every way farre above all earthly things yet notwithstanding he lookes at them all as matters fit for his heart to be raised up unto he lookes at the favour of God and the blood of Christ and pardon of sinne the Kingdome of glory he lookes at all these high matters as fit objects for his heart to be set upon His eyes were not haughty and he did not exercise himselfe in great matters concerning earthly things and yet was it not a great matter to be King of Israel yet is it not a greater matter to be the Sonne of God then to be the Son in Law to a King but his eyes are not haughty he doth not exercise himselfe in such things as these be but yet he exerciseth himselfe in greater matters then these things are and therfore when as Christian men are thought to be of shallow weake spirits and know not how to carry on end matters in this world yet when they come to spirituall matters there they can tell how to set their hearts a work about such matters about the inheritance of the Kingdome of Heaven about the favour of God and the light of Gods countenance these be great matters when they come to have the eye of God upon them they can looke for the glory of his presence and the fellowship of the Angels and they can discourse and tell you of great blessings that God hath layed up for them in Christ then they can exercise their hearts in such great matters Psal 149.6 Let the high praises of God be in their mouthes what a strange speech is there Psal 149.6 expounded for a man that sometimes said Great matters are too high for him yet now as it is in the Originall High things the high glorious things of God the great things of God the magnanimous things of God the high praises of God the high Majesty of God the high praises and thanksgiving of God let them be in their mouthes the mighty power of God let that be in their lips and a two-edged sword in their hands Hee speakes of a word of Prophesie and instruction to the people the word is called
of the soule is a power to move it selfe and in its place unto spirituall duties that is the true nature of the life of sanctification doe you therefore see a creature no further moving it selfe then according to its lightnesse You shall sometimes have men to move themselves out of their levity come to an eminent duty in the pride of their natures Note and will lift themselves up to some duties but this is not out of an inward principle but out of the lightnesse of their spirits desire to be above Lightness of spirit will move them to this and that duty and rather move from hence then from any inward principle of grace and so sometimes creatures out of their heavinesse and basenesse of minde will be doing spirituall duties but as the one doth them to be seen of men and performe the meere letter of the duty and in the pride of his heart not out of any inward affection to such duties so there be others that for profit sake will move themselves basely unto spirituall duties as Christ said of his Hearers they followed him for loaves Joh. 6.26 so that it is one thing to move to such or such a businesse or to be stirring about such duties out of an inward affection to the duty and inclination of heart and love of such a worke and another thing to be carried to such workes out of an inward levity of nature or because by such duties a man may excell others and goe beyond his neighbours and it is one thing to be acting and stirring in spirituall duties out of an inward love to them and another to performe them out of a base respect to the profit and pleasure that may be found in them in outward peace and rest as sometimes the case so stands that if a man doe betake himselfe to spirituall duties he shall perhaps finde the more favour in the eyes of men and to please authority if it take the better side and so from an heavie basenesse of their hearts to such regards they will have respect unto spirituall duties but these doe not move but as heavie things move downward and light things upward a stone will move downward and fire upward Absolom had a marvellous strong affection to be doing 2 Sam. 15.4 he tels them every man should have justice if he was but made King in the Land so all Israel desired after him but Absolom was now out of his place but as soone as ever he got into the place hee desired the first thing he intended was to cut off his Fathers life an act of the greatest rebellion that ever could be done so that men out of their places are apt to be stirring and moving but it is but either from the basenesse or lightnesse of their hearts Note this O that I were but in my Masters place saith a servant I would have duties performed in such time and place and when they come to be in place and might order and command their families then they grow as bad as their Masters and it may be worse but this are we apt to doe when we are out of our places apt to be moving but it s not true life because only that which moves in its place that only lives and yet further A thing may move in its place and yet move from some kind of outward respects as a Watch or a Clock it moves but it is from the weight that lyes and hangs upon it and so it is rather a violent motion then a naturall So is it many times with men the weight of the Law or the weight of the authority of Governours doth so carry them an end in those waies they walke in that they goe through with it and yet it is but from an outward principle from some outward weights that hangs upon them but yet suppose men should be doing in their places as Jehu was he was mighty in his place and was very much against Baal and destroyed the house of Ahab and his children and his friends but yet notwithstanding though this was all in his calling he had a speciall Calling given him of God to that end What required to a spirituall duty but though you should performe duties in your places as a tree though it move in its place upward yet it puts not forth so many a man may doe good duties in his place and yet be wanting in the graciousnesse and spirituality of them Now to make a duty spirituall requires not only that it should be for the better a good worke but that it should be wrought First in sence of our owne insufficiency without Christ and yet so as that by and from Christ we are able to doe it Secondly that we have some respect to the Word of God for our warrant Thirdly that in all we doe we have respect to the glory of God in all our performances I live by the faith of the Son of God Gal. 2.20 The just shall live by his owne faith As if he should say he no further puts forth a worke of spirituall life further then he denies his owne ability so farre hee lives by his faith and depends upon Christ for supply in every duty he goes about whether he pray preach or receive Sacraments or be diligent in his Calling or in his carriage towards any that stand in relation to him so farre as we are sensible of our owne failings and therefore doe depend upon him for strength these are not such as come from common graces Common gifts but doe accompany sanctification to life It is true if men be invested with common gifts they may be acted and moved to many duties in their places and put out very sweet affections to the duty and yet doe it rather out of the power of their owne strength and rather for their owne glory and applause then from any dependance upon Christ so that spirituall life hath the Lord Jesus for its root and the Word for its warrant and for its rule to walke by Psal 119.6 Then shall I never be ashamed when I have respect unto all thy Commandements All such actions will be accpptable to God and serviceable to men and also aime at the glory of God for the end that is their last end and all such other ends as are sub-ordinate unto that the building up of Gods Kingdome Zach. 7.5 6 7. When ye did eate did ye it unto me saith the Lord nay did ye not doe it to your selves Hos 7.14 They have not cryed unto me with their heart when they howled upon their beds Did you desire in your prayers to bring in any service to God to tend to his honour and glory And did you debase your owne soules before him that you might finde help from him Or did you not this to your selves or for your owne deliverance and redemption and freedome from such bondage and other miseries that lay upon you so that if God see men goe
glory of his name in the defence of his truth and from his owne hand it deares us not we sit downe quietly under the hand of Christ as knowing whose hand it is that is upon us it is a worship of Christ and we debase our selves to worship him when we acknowledge that it is no matter what becomes of us so the will of God be done this is true worship of Christ 1 Sam. 3.18 it was a good Testimony of Elies sincerity when he heard of the wofull Judgment that God would inflict upon his houshould when Samuel had made an end of expressing the whole Judgement saith he it is the Lord let him do what seemeth him good in his owne eyes wherein he fitly expresseth the poynt in hand It is the Lord let him therefore do what he will we have the Lord for our Lord and he is a Lord to us when we give him leave to rule us the Lord hath given and the Lord hath taken away blessed be his name Job 1.20.21 this shewes the subjection of Jobs will to God If he see it good to take all away as he sometime saw it good to give it all this patient submission of the heart to God is an undoubted argument that we have the Lord for our God had we not him for our God the heart of man would so grudge at this that evill which befalls us and would bitterly fall upon Instruments and weary heaven and earth with our moanes and cryes But I held my peace and said nothing for thou Lord hast done it Psal 39.19 a signe we have him for our Lord when in all his providences we acknowledge his good hand in it and he is our Lord if we can so sit downe and not murmure nor grudge against him according to that you read Lam. 3.29 the church complaining of her misery he tells you the frame of her spirit in such a temper the soul now sits alone and keeps silence He hath learned to bear Gods yoake he is yoaked to the will of God to his Commandements to his providence and he puts his mouth in the dust if there may be any hope he is content to lye downe under the hand of God grudges not at it but in quietnesse and silence of heart bears Gods yoak and God is then the God of our Salvation when we keepe silence before him Psal 62.1 this is a solemne worship of God when in the midst of trouble we can quietly sit down when the soul can say I wil bear the indignation of the Lord Mica 7.8 9. when we see the Lords hand in all the punishments and Judgments that befall us and we bear it willingly this is solemnly to worship him and to be wrought upon as clay in the hand of the Potter and in thus doing we have him And if the case should be that we should come to suffer for the name of Christ it is so far off from being matter of murmuring to a Christian man as that he suffers not only patiently but joyfully and if any man suffer for the name of Christ as a Christian let him glorifie God on that behalfe for the spirit of Glory and of God shall rest upon him 1 Pet. 4.14.16 When a man thus worships God patiently submitting himselfe to him and gives up himselfe in his way to be quieted by him this is a true worshiping of Christ and whoever thus worships him hath him though we cannot yet tell whether we have faith or no whether repentance or no whether any true love to God or no yet if we can finde this in us that in our hearts we thus worship the Lord Jesus so highly prize him as the chiefest of ten thousand c. In so doing we worship Christ and in worshiping him we have him but on the other side if we so look at Christ as we can prefer ten thousand other things before him and can sit downe quietly without him if we looke at Christ as a refuse commodity no worth the cheapening and we looke at our selves as the great Omegaes of the world and we would not have our names blemished with seeking after Christ but have greater businesse then that to looke after and we wil be our owne carvers if so then we do not worship Christ and then we have him not and so no redemption by him SERMON II. 1 JOHN 5.12 He that hath the Son hath life and he that hath not the Son hath not life BEcause in Scripture phrase there are more wayes of having Christ requisite for the knowledge of every soul I thought it therefore not amisse to open those other wayes by which in Scripture we are said to have Christ Secondly as therefore we have him first by worshiping of him so secondly we have him by purchase this way of having Christ is expressed to us partly in the parable of the Merchant man Matth. 13.46 Who when he had found a pearle of precious price he sold all that he had and bought it that is one way of having Christ to purchase him to buy him you have the like also held out in Esa 55.1.2 every one that is a thirst come and buy without money or without price wherein the Holy Ghost calleth upon us to receive the Lord Jesus Christ as revealed in his ordinances and he makes a solemne proclamation to all to come to these waters and buy without mony Without mony why without mony or how without mony It is true should a man offer his house full of Treasure for Christ it would be despised Cant. 8.7 and when Simon Magus offered to buy the gifts of the Holy Ghost for mony it was rejected with a curse Act. 9.8 9 10 and if the gift of the Holy Ghost cannot be bought for mony how can the Lord Jesus Christ be bought for mony And yet thus much I say that many times without laying out of mony he cannot be had without parting with money we cannot get him the case so stands that sometimes the holding fast a mans mony le ts go the Lord Jesus Christ you have a famous example in the young man Matth. 19.21 to 24. Where our Saviour shewes how hard a thing it is for a rich man to enter into the Kingdome of Heaven because it is hard for a rich man to part with all that he hath when God calls for it at his hands so that without mony sometimes Christ cannot be had And yet for mony he cannot be had it was upon the point of mony that the Lord Jesus parted with the Pharisees Luke 16.11.12 If you be unfaithfull with the mammon of iniquity who will trust you with true treasure if you use not outward things well who will give you saving grace in Jesus Christ so that sometimes for want of spending of money in a right way many a man looses the Lord Jesus so that though Christ cannot be had for money yet sometimes without expence of mony he cannot be had For opening of
this point there are three Cases in which money must be layed out or else Christ cannot be had and in refusing to lay out money we refuse life in him 1 Case First when the Lord by some speciall command requires it as was the case of the young man in the Gospel there was a speciall commandement given to him not given to every man nor to every rich man nor scarce any man in ordinary course now adayes yet then given to him and now to stick for money and rather lose eternall life then his goods in such a case as this he loseth his life in Christ and upon the same poynt or the like broke Ananias and Saphira it was the common resolution of the Church of God in that Age to sell all that they had and to give to the poore and to live after the same rate that other men did a like proportion to every man and to distribute faithfully to every man as every man had need and as the Apostle saw cause and when they come and keep back part of the price for which their possessions was sold you see how bitter a curse from the presence of the Lord fell upon them they were cut off from the Congregation of Gods people and it is much to be feared cut off from the Lord Jesus Christ and from all hope of eternall life and to stand as a terrible example to the whole Church of God to shew what a dangerous thing it is to stand upon termes with Christ and not to part with money for him they could not have fellowship with the people of God unlesse they parted with all they had and live upon the common distribution but this case is not alwayes But secondly there is another time namely when in case of persecution the market of Christ goes at so high a rate that a man cannot have Christ with any comfort in his soule or peace to his Conscience or purity of heart or life unlesse he hazzard all his estate or a good part of it In buying and selling of a precious commodity a good Chapman wil have it what ever it cost him So Christ is sometimes at an higher and sometimes at a lower rate but whatever he costs him he will have him it is spoken in commendation of the Hebrews that they suffered joyfully the spoyling of their goods Heb. 10.34 to shew you that sometimes it comes to that passe that unlesse a man be content to part with all his goods he cannot have the recompence of reward the Lord Jesus Christ to his soule and therefore the Servants of God have been content to loose all that they had and willing to resigne up all for the maintaining the integrity of their spirits and the purity of their hearts and lives in the presence of God and then let all goe they can suffer the spoyle of all joyfully 3 It is in case that by Gods providence you be cast to live in such Congregations where you cannot have the Ordinances of God but at a great charge as it is the case of many places that unlesse they be at charge for the Ministery of the Gospel it cannot be had then we must communicate freely that way then be not deceived God is not mocked for what a man sowes that shall he also reap Gal. 6.6 7 8 Where the Apostle doth encourage men at such a time as this when the Gospel cannot be had but at great charge then lay out liberally for the Gospel of Christ and he calls it A sowing to the Spirit as a man that layes out his money for an earthly commodity for a good bargaine he reapes corruption so he that sowes of the Spirit shall of the Spirit reape life everlasting When a man layes out his money unto Spirituall ends to obtaine the free passage of the Ordinances of Christ to enjoy the liberty of the Gospel he thereby sowes to the Spirit and shall of the Spirit reap life everlasting for this is the blessing promised unto it such as so sow shall of the Spirit reap life everlasting so that when a man out of a good and honest heart and an hungering desire after Gods Ordinances shall be willing to be at charge for them he hath this promise made to him and it shall be fulfilled He shall of the Spirit reap life everlasting But yet when a man hath layed out his money for this end if he then thinke his money is worthy of Christ he gets him not but this is the first way of having Christ by way of Purchase a seasonable laying out our money for him as God requires it Secondly Christ is to be purchased not so much by money as chiefly this purchase must be made by parting with all those many and strong Lusts and Corruptions and sinfull rebellions of heart by which we keep off Christ from comming into our hearts this is that which the Prophet Esay directs us to Esa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts c. where he tels us what we must give for Christ for sinne is neither money nor moneys worth but he makes a good bargaine that parts with his sins though he should get no Christ for his parting with them He speakes of the first and principall part of the life of a Christian man the life of his Justification that springs from pardon of sinne let a man forsake those sins and lusts that he hath been most carried captive with let a wicked man forgoe his thoughts and wayes both his secret and open sins and let him then turne to God and he will abundantly pardon then God will receive him graciously to the justification of life This is the thing that we must doe this was the point upon which sundry of them that have been hopefull for Religion have broken off from Christ and Christ from them they have forsooke him and he left them Jehu stuck upon this very point he would goe a great way but when it comes as he thinkes to hazzard his title to the Crowne then he will set up the golden Calves when he saw that all must be parted with rather then he would forgoe that without which he could not maintaine his Kingdome he would rather loose Christ then venture the losse of that 2 King 10.29.31 He regarded not to walke in all the Commandements of the Lord and then as he cut short with God in reformation and did not fulfill to walke after the Lord therefore God cut Jehu short of all the hopes of grace that ever he might have attained to vers 32. so that if we cut at a scanting with God and will part with some lusts and corruptions but not with others then will God cut you short of all your hopes of eternall life and it was upon the same termes that Herod fell short of Christ Mar. 6.10 Luk. 3.18 he had done many things according to Johns Ministry but when God would cut him short of Herodias
crooked wayes be made strait and rough wayes made smooth Isa 40.3 4. and this is the preparation we must make for Christ to come into us you have sometime heard this fully spoken to that is when the high mountaines of our great spirits and lofty lookes are brought so low that we are content to be nothing in our owne eyes that we have all we have in Christ and are able to bring nothing to him and are willing that he should take all from us whatever he would have us to part with and when we are willing to be whatsoever he would have us to be and that he should doe with us what is good in his owne eyes then these high mountaines being brought low we are made fit for Christ to come into us we must have no crooked wayes of our owne if we have any imagination of our owne left in us that we wil part with such and such Lusts but yet are loath to be disposed of in all things as God wil have us then there is no roome for God he wil not climbe for it but if we smooth the way for him then he wil come into our hearts But besides this there is to be filled up every low valley and that holds forth two things Every Valley shal be filled that is first every base heart shall lift up it selfe to the high things of God for he speakes of vallies first as if there were such a low dejectednesse in the Creature as made it unfit for Christ God requires that every base heart should be exalted to the minding of high and heavenly things lifted up farre above these low things that cannot reach the wayes of God these Gates must stand open and be lifted up that the King of glory may come in Psal 24.7 to 10. and he meanes the gates of our hearts and he calls them the gates of eternity they are our hearts and soules stand not poring upon earthly things here below but lift up your heads higher looke for a God and for a Kingdome stand not pedling about these earthly things as if you had nothing else to looke after your hearts lye too low for Christ to come into but if you would lye levell with him then lift up your minde to heavenly things let the bent of your heart be for pardon of sinne and for everlasting life be of a levell frame of spirit to the Kingdome of Heaven and then Christ will come into you And as it implyes that the heart must not be too low for Christ through basenesse of spirit and an earthly mind so it may be too low through despaire and through excessive sorrow for sinne he may be cast so low downe in dejection of spirit that his heart lyes too low for Christ not able to lay hold on Gods favour to him in Christ thinkes the Promises belongs not to him it is well and happy for them that can lay hold upon them but for his part there is none of these Promises reach him Did yee ever know any in my case finde mercy now the heart lyes something too low this mans heart is not base he looks at Christ as the most honourable thing in the world he sets his heart upon the bloud of Christ and would be glad with all his heart that he had his part in it but he is dejected and lyes too low fit to despaire and therefore in this case a Christian must be thus farre exalted as to be made levell with Christ to beleeve there is hope in Israel touching his estate Christ hath had mercy upon many in such a case and he wil doe so to us if we seeke him in the way of his Ordinances and if therefore we resolve to seek him and put our mouthes in the dust expecting salvation to be revealed by him and follow him in his Ordinances and never have fellowship with the unfruitfull workes of darknesse and wil still continue to seeke him then we begin to be something levell with Christ But you say There is such a crookednesse in my heart and un-evennesse that Christ cannot come in truly that must be made strait Princes are not wont to goe downe back lanes but downe plaine wayes so Christ as he would have his way neither too high nor too low so he would not goe round about but would have the way to lye plaine before him the judgement and heart and affection lye in such sort of evennesse as simply to aime at the glory of God in his way and therein to be ruled by the Word of God and then is the heart of a man in a good frame if there be nothing in a mans heart but hee is willing to bee guided in it by the streight rule of Gods Word and hee aimes directly at the glory of God and the comming of his Kingdom and the doing of his will then is all a mans crooked wayes laid aside and the heart lyes so levell that Christ will suddenly come into his Temple these crooked windings of a spirit of hypocrisie are made streight when he is brought low yet he may have much hypocrisie in him pretend to be more then he is he may be doing good dutys more to be seen of men then that God should observe him therefore when God hath brought us to this that we are desirous of grace rather in truth then in outward shew or if in shew but that we might doe others good thereby and singly aime at Gods glory in it and desire and endeavor to walk by the streight rule of the Word of God then are our hearts cleansed in some measure from the crooked windings of hypocrisie which might hinder the free passage of Christ into the soul And yet there is another winding in a mans heart though in some truth the dutyes be done yet there is many times an aptnesse in us to cover and to wind about our own sinnes and to make them lesse then they be and this is a wicked course Psal 125.4 5. and therefore God would have us deale most plainly with him that in the singlenesse of our hearts when it may stand with the glory of God and the confusion of our own faces we will not be wanting to lay open our hearts before him these be such windings as will not profit us when we deal plainly and confesse what we have done and come to be thus open hearted to God then is Christ ready to come suddenly into his Temple when we have brought downe our high spirits and raised up our too low base and dejected spirit and laid all levell before him then there remaines no more but for Christ to come suddainly into his Temple But yet besides all this when al this is don yet there may be stil a great measure of a rough and harsh and sharpe and fiery spirit in him which Christ will have removed before he comes to dwel there before that he will have this harshnesse and bitternesse laid down that they shal
of his hands upon any Tongues might have been given and Sicknesses healed he might have grown mighty in the world by that trade Act 8.18 19. And Balaam he was somewhat more upright in his desire then Simon Magus was one would thinke that he had sought after Christ for he wished not for any temporall thing in this world only that he might have a comfortable end he would feather his nest with Immortality and invest himselfe with the Robes of incorruption and such kinde of other glory as the Saints in light doe partake of but it was no more his desire then the other to desire Christ for himselfe but only a blessed end that he might be translated into immortality and glory and so might be kept from fellowship with those Devils and evil Spirits he had been acquainted with all his life long that he might not have fellowship with them when he departed hence but did not desire Christ for himselfe and therefore whatever gift he had as he had a notable spirit of Prophesie as the Spirit then came upon him speaking of the marvellous blessings reserved for Gods people yet notwithstanding he never sought Christ in any of them and therefore though he might have some glimpse of the Vision of God yet of Christ he had none whereas there is no true Christian that doth most esteeme the having of Christ but doth not only seeke Christ without respect of Loaves or Money or of a quiet Conscience in time of death but even in the very time of this life when he seekes after the Ordinances of God in this life there to live according to God and to finde pardon of sinne and peace of conscience and subduing of his lusts and strength of grace and power of godlinesse yet even in seeking the very Ordinances of God out of which these are not to be found yet in seeking of these he doth not so much seeke these or any blessing they doe afford as the finding Christ in them the story is notable and famous in 2 Sam. 15.25 26 27. When David fled from Jerusalem the Priests and Levites carried the Arke after him and when David saw them overtake him with the Arke of Gods presence in the enjoyment whereof stood the life of his life the assurance of the pardon of his sinne the assurance and presence of Gods favour strengthening of his spirit in grace and subduing his lusts yet saith he Carry it back againe to Jerusalem if I shall finde favour in the eyes of the Lord he will bring me backe againe and shew me both it and his habitation but if he thus say I have no delight in thee behold here am I let him doe to me as seemeth good to him He would not wrong himselfe nor doe the Church of God so much prejudice as to wrong God and his Sacrifice they were not to offer sacrifice elsewhere nor could they finde any solemne presence of God any where but there there were they all to meet and it was the place where God had put his name and he considering that he could not have the Arke with him but Gods Name should be dishonoured and the Church of God would finde much prejudice with the losse of Gods Arke and therefore rather then God should be dishonoured and the people discouraged and prejudiced by the want of it he would send it back againe and is content to loose outward blessings his care was not so much about outward things his chiefest care was if he might have had his wish that he might all his time dwell in the house of the Lord Psal 23.4 and oh that he might be but a doore-keeper in this house rather then to rest in the tabernacle of wickednesse but yet when he could not have this great blessing but with dishonour to God and prejudice to the Church of God he rather layes downe the comfort that he might have from Gods Ordinances and the help he might have from them and those helps were very great as pardon of sinne and peace of conscience growth in grace subduing of lusts and establishment of his heart in assurance of his election and vocation yet he is content to let them all goe that he might have what he hath without sinne to himselfe and dishonour to God or wrong to the Church and this is a notable sign of a mans integrity and uprightnesse of heart he would not have any thing whereby God might have dishonour he would not have the Ordinances with the Churches losse but rather sit out and shift for himselfe as wel as he could and would adventure the losse of them all rather then he wil stand to contend for them with the losse of Christ himselfe And this kinde of frame of spirit was in Moses he intreates God that he would not destroy the Israelites in the Wildernesse least his name should be dishonoured but rather blot his name out of the Booke of Life then cut them all off Exod. 32.32 Such is the uprightnesse of the frame of the heart of a Childe of God that he desires not Spirituall blessings singly for himselfe not for the peace of his owne Conscience nor for the subduing of his lusts nor for the strengthening of his grace further then may stand with the glory of God and above all things else he seekes the honour of God the comming of his Kingdome and the doing of his will and if these concur not in his way he would rather loose them then dishonour Christ by having of them he hath a singlenesse of heart in seeking spirituall blessings he seekes them not for his owne ends as you see in Davids desire Psal 63.1 2 3. My soule thirsteth for thee my flesh longeth for thee to see thy power and thy glory as I have seene thee in the Sanctuary because thy loving kindnesse is better then life therefore my lips shall praise thee He desires not there the injoyment of the presence of God or the subduing of his lusts that he might live at more ease and have more comfort though that be a lawfull end but he would see the power of Christ more magnified in him he would see a mighty increase of the grace of God in him not that he might be more excellent then his neighbours more eminent in gifts and so be better then others or so esteemed but he desires that all his lusts may be swallowed up and that the life of Christ might more mightily over-rule and over-sway him and dwell mightily in him that he might not live after his owne wil nor to himselfe nor would he live by the graces of the Spirit in him but the life that he would live is by the faith of the Son of God Gal. 2.20 that Christ and his life in him might worke all his workes in him and for him and in that at any time he desires death it is not that he might be freed from evil and misery but that hee might be dissolved and be with Christ
a woman in true conjugall affection looke at no more but at the very bare man True love to Christ wherein it is if there be true love in her towards him she is content to have him though she have nothing else but his person so if our hearts be truly set upon Christ we are content to have him though wee should never see good day with him though wee should never see peace of conscience with him though no comfort of grace in him yet would the soule say that is truely affected to Christ give me Christ and I have enough who or what is there besides Christ What is there Why there is variety of excellent graces But whom have I in earth but thee As if ye should put all other things in comparison against or with Christ they are nothing to him then surely you have Christ But how much will this discord from the fellowship of Christ the Sonnes and Daughters of men who when they see the costlinesse of the wayes of Christ they will neither seeke after Christ nor his benefits But as for pardon of sin as it passeth all understanding so it passeth their desires And for peace of conscience they hope they have a good conscience or if not they doe not search to know it and as for the graces of the spirit and subduing of lusts they have a good hope and beleive as well as the best And for the Kingdome of glory they hope if God grant them mercy they shall come to heaven at the last These men are far from having the Lord Jesus and life in him they are so far off from seeking the Sonne as that they do not so much as seek those mercies and benefits which in Christ are conveyed to their soules they neither have him nor none of his They say to the Almighty depart from us for we desire not the knowledg of thy law Job 21.14 of such God saith They would have none of me Psal 81.11 not only have him but none of him that is nothing that was his not any saving benefit of his the world we would have but none of those choyce and heavenly blessings of Christ no pardon of sin no peace of conscience no care of Christianity or faithfull Ministery no feare of God nor keeping of his Commandements deare hearts for us how shall we ever conceive that ever we should have life in Christ when we doe not so much as desire the very benefits of Christ which yet a man may desire and loose all too and when a man hath not so much as an affection to the things of Christ it is very dangerous But secondly when a man is in this case that there is a desire in a man after the benefits of Christ more then after Christ himselfe all this while you want that sincerity upon which Christ wil give us a comfortable meeting and speake peace to our soules we are not yet come to that condition as in which he wil say My wel-beloved thou art all faire and there is no spot in thee he yet sees not a true conjugall affection in us towards him so as that though we should never finde grace nor glory by him yet he is the chiefe desire of our soules Suppose a woman should see a man that hath a desire after her but he chiefly aimes at her estate to provide for himselfe and looks no further wonder not if she should say to him You seek not me but mine she may wel rid her hands of him in such a case and truly so is the case here between us the Lord Jesus so long as he findes that we come to him and seek and pray and wrastle and what would we have Oh pardon of sinne and peace of conscience and power of grace to be but as other Christians are that we could pray and beleeve as they doe and finde such comfort as they have and this is the thing that the soule is chiefly set upon now all this while that we come thus to Christ we must not think that Christ is to blame if he tarry a little longer then we expect for we may seek him and not finde him because we seeke not so much him as his benefits and the rich treasures of grace and mercy and peace that are layed up in him without measure the greatest part of the world doe not love their soules nor the Lord Jesus so wel as to love him for his grace and goodnesse sake but yet among better men there is a world of selfe love many a man would have his sinne pardoned because he would have his conscience at quiet we may thanke our selves for such affections as these not but that such affections may spring from the grace of God for men by nature never dreame of such things as these be but yet though such affections may spring from the grace of God yet you shall ever finde such soules to detaine the grace of God in unrighteousnesse and out of selfe love use them all to their owne ends and looke not that God may be glorified in and by them nor that his wil be done but oh that the soule might have peace and that sinne might be pardoned and there it rests When our desires is chiefly set upon spirituall gifts if wee loose much comfort and fellowship with Christ that else we might have had we must not marvell at it for our desires are set not chiefly upon Christ but upon the things of Christ our desire is not after the person but after the goods and benefits of Christ Observe the Apostles expression Rom. 8.32 He hath given us his owne Sonne he doth not say he that hath given us peace and pardon of sinne will not he give all other things also Or wil not he give us Christ He reasons not from Christs benefits to Christ but thus he reasons He that hath given us his owne Sonne will with his Sonne and after his Sonne give us all other things At the second hand comes in all these benefits of pardon of sinne and strength of grace and power against our lusts c. these things come in as attendants upon the former and therefore if God give us first to looke at Christ that in him we have life of justification and sanctification and consolation eternall glory peace and grace and all then we have him and life in him else we may have the outward comforts but stand long enough at Christs Bed-chamber doore before he let us in Let it therefore be a word of direction and exhortation to every soul that desires to have that truth of life and peace and grace wrought in his heart that wil never dye have you respect chiefly to the Lord Jesus Christ and long and seeke more after him then after all Spirituall blessings and much more above all worldly blessings If you shall therefore refuse Christ because you thinke he is but a melancholly person you wil never have him if you stand upon
upon them day and night and taken times to chew and digest them If thou hadst done thus then thou wouldest have beleeved more assuredly but if we be negligent in any of these kinds then wonder not if we take away bodily food we take away bodily heat take away the fuell that nourishes faith and then it must needs grow weake and infirme And therefore as you desire to grow in beleeving be diligent in these duties that you may beleeve on the name of Christ and in beleeving may beleeve much more And for you that doe not beleeve savingly whose faith will not put you in possession of eternall life though this Scripture was not so much written for your use and benefit Note this as for them that already beleeve yet since there is no meanes to come to faith but by the Word be not you wanting as ever you desire to come to that faith which accompanies salvation be not wanting diligently to heare the Word of God and conferre about it with those that beleeve already Faith comes by hearing Rom. 10.17 and it is the mighty power of God to salvation Be glad of any opportunity to heare the Word and waite at the posts of wisdomes gates Prov. 8.34 35. He that findeth me findeth life the promise is very plaine waiting daily at my gates Implying that in hearing we shall finde him and in finding Christ we shall finde life be diligent therefore to heare and when you have heard it goe home and search whether it be true or no and if you have liberty be doing this often be conferring about it as you can have any opportunity God hath sanctified these Ordinances to this end Be diligent in inquiring after wisdome after Christ in the Scripture there is a treasure lyes digge for it and you shall have it especially if with all these you joyne humble and hearty prayer to God for a blessing upon all these Ordinances for 1 Tim. 4.5 they are all sanctified by the Word and Prayer and Prov. 2.2 3. God would have you to use Prayer intreat him to open your eyes and hearts that you may beleeve and obey and that no Ordinance might be in vaine to you but might profit by them all and might grow up in beleeving SERMON XIV 1 JOHN 5.14 15. And this is the Confidence that we have in him that if we aske any thing according to his will he heareth us And if we know that he heareth us whatsoever we aske we know that we have the petitions that we desired of him IN the former Verse the Apostle described to us the maine scope of his writing this Epistle which was partly that Beleevers might know that they did beleeve and partly that they might beleeve on the name of the Sonne of God Now in this latter end Iohn aymes at in writing this Epistle he exhorts Beleevers to imbrace it by three severall Motives in the verses following the 14 15 16. verses Motive 1 The first Motive is taken from the confidence of such as beleeve on him for salvation for the obtaining of their Petitions This is the confidence that we have in him meaning we that beleeve on his name that if we aske any thing according to his will he heareth us Motive 2 Secondly Another motive or benefit that flowes from this is this That if we know he heareth us we know we have the things that we asked of him Motive 3 Thirdly here is likewise added another motive taken from the prevalency of his Prayers with God in such a point as wherein of all others we may finde this comfort and that is look as by beleeving on the name of Christ we shall finde comfort in respect of our everlasting estate so we shall finde this further benefit that if we see any Brother which hath sinned a sinne that is not unto death not a deadly sin that is not the sin against the Holy Ghost so mighty and prevalent shall our prayers be with God that in case we beleeve on the name of Christ and aske pardon of sinne for our brothers offence God will give him life so that if we beleeve on his name our prayers shall be heard and they have a prevailing power with God to obtaine at his hands the pardon of all our brothers sinnes that have not sinned unto death The Doctrines hence are these Doct. 1. First That a prayer that is made well never speeds ill Or thus A prayer that is made according to Gods will is ever granted according to our will or as the Apostle saith according to our desire vers 15. Doct. 2. Secondly Such as beleeve on the name of Christ for salvation may be confident and certaine of the hearing and granting their petitions Doct. 1. A prayer made according to Gods will shall be granted according to our will For so saith the words of the Text If we aske any thing according to his will he heareth us We praying according to Gods will shall finde acceptance according to our will Notable is that speech of encouragement and acceptance of our Saviour to the woman of Syrophenitia Matth. 15.28 O woman great is thy faith be it unto thee even as thou wilt She had prayed as Christ would according to Gods will and shee received answer according to her desire As if a man that did beleeve and had a spirit of Prayer and had learning to pray according to Gods will he might be able to carve for himselfe in the treasures of Gods goodnesse as if God would let him into the chamber of his presence of his grace and favour and bid him take what he will take for himselfe and his friends and for his brethren as he will For opening of this point observe thus much First let us see what it is to pray according to Gods will and then secondly what is the ground of the point For the first to pray according to Gods will To pray according to Gods will in two things are contained in that Phrase and yet divers things besides those are comprehended in it First when he saith according to his wil it implyes first That we pray for such things as God wills such things as are not according to his secret will for so we cannot guide our actions for secret things belong to the Lord our God but of things revealed it is according to his revealed will and it implyes that we should aske him nothing but what hee gives us Commandement to aske all that he commands us to doe as to aske that we may aske and for that we are to pray for expresly As for the glory of his Name the comming of his Kingdome and the building up of his grace in any the doing of Gods will for our daily bread c. These are the things he hath given us warrant to pray for Secondly According to Gods will this is evident That whatsoever we aske we should aske it with submission to the will of God so our Saviour