which is very perswasive and pressing take it as it works only in a Moral way as Herod heard Iohn Baptist and did many things and heard him gladly Mark 6.20 Or else they may have this Common Grace by Experience of the Providence of God over the Church or themselves when they see God's Interest stands out against all Assaults Psal. 129.1 2. Many a time have they afflicted me from my Youth Now may Israel say Many a time have they afflicted me from my Youth yet have they not prevailed against me When they observe that all those that dash against the Corner-stone are broken in pieces that many good men thô molested and troubled yet visibly have a Blessing and a Providence that attends them and that the prophane are overtaken in their Sins by pursuing Judgments that it is never better with them than when they own that which is Good This cannot but move them to something that is amiable to some sense of Religion and siding with the better Party Or they may have the Common Gifts of the Spirit Heb. 6.4 5. they may be enlightened may have Gifts of Prayer and Preaching some vanishing Tastes of the Goodness and Sweetness of Evangelical Doctrine some Motions and Impulsions and Excitations to good These are the Reasons I. VSE It shews us how inexcuseable they are in the sight of God and how just their Condemnation will be that have nothing lovely in them Certainly they might have had something or other lovely in them even while they were Natural if they would give their Heart to it either Wisdom or Valour Meekness or Zeal Humility or Charity Every Temper yieldeth some Way and Means of Glorifying God and it is their own Fault if they have not some Endowment or other I speak this not as to Spiritual Grace only which they do not only neglect but reject the Means whereby to get it they put away the Word of God from them shut the door upon themselves Acts 13.46 Ye put the Word from you and judge your selves unworthy of eternal Life and esteem Spiritual Grace nothing worth yea it is Folly to them 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Yea they think it as dishonourable and prejudical to them But also in respect of Moral Endowments I say certainly some Crown or other they might have if they did not uncrown themselves by Sin Natural Men may have brave Wits but they besot themselves and quench them in Luxury and Riot and pervert those Moral Inclinations those Seeds of God that were in their Nature while they Drink Whore and play away their Consciences There are none but have a Conscience till they get the Victory of it and smother it and outgrow the feelings and checks of it and lose all sense Eph. 4.19 Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness They might have lived Vertuously and Morally till they brought upon themselves the Tyranny of evil Custom and then no wonder if they are wholly given up to Sensual Lusts and to walk in a sinful way They have lost all former Advantages they have spoil'd their Natural Temper they have lost the Benefit of their Education despised Instruction and the Discipline of Parents lived in defiance of Laws received the Grace of God in vain 2 Cor. 6.1 In a word they have slighted God's Judgments quenched their Gifts checked the Motions of God's Spirit Therefore certainly they are altogether without Excuse that out-sin these Helps Natural Conscience Temper Education Laws Ordinances Providences and the Spirit 's Motions they are all helps and God forsakes men in none of these till they first forsake him and by some notable Sin provoke him to withdraw such Helps And therefore what will you say for your selves that have not any of these amiable Qualities and Moral Endowments Will you say you would fain be better but cannot That cannot be for many of these Amiable Qualities are found in Natural Men and you have had many Helps and Advantages either to get or increase them in your Souls If many Moral Heathens go to Hell that had not half those Helps and and yet were Exemplary in so many Amiable Qualities what will become of you if you refuse all the Helps which God hath vouchsafed to you in his Providence and yet run into enormous Evils II. VSE If there may be Amiable Qualities in Unregenerate Men then do not rest in these things Mat. 5.46 If you love them that love you what reward have you do not even the Publicans the same And Verse 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do you more than others What over and above A Natural Man may have all these You may live orderly and yet if you have not Faith you cannot please God Heb. 11.6 For without Faith it is impossible to please God You may be Blameless yet if you be not born again you shall not enter into the Kingdom of Heaven Iohn 3.3 Except a man be born again he cannot see the Kingdom of God Therefore do not rest in this that you have some Good Qualities which are Amiable and Praise-worthy before God and Men but labour for the sanctifying Vertue of God's Spirit and the Power of Godliness that you may be partakers of the Divine Nature 2 Pet. 1.4 for if thy Heart be not yet truly changed thy Person may be odious to God It is not mine but the Advice of Jesus Christ Make the Tree good and his fruit good Mat. 12.33 A man may carry the Fruits of Canaan as the Spies did upon a dry Staff but learn to bear them from a living Root To be Harmless Meek Chast Just Temperate all this is good but it is much better when they flow from a renewed Heart then they are gracious Evidences to you A Good Nature without Grace makes a fair shew with the World but it is of little Respect with God as to your Salvation All this may be from Temper and awe of Men. How may a Man mistake a still Nature for Meekness Fervency and heighth of Spirit for Zeal want of Affection to holy Things for Discretion Stupidity for Patience Obstinacy for Constancy but God knows how to distinguish Will Complexion and Temper ever pass for Grace in God's Account And usually if a Natural man hath one Good Quality he hath another Bad One to match it It is observed in History of Alexander that he was an Enemy to Uncleanness but extreamly given to Drunkenness Iulius Caesar was not given to Drunkenness but exceedingly addicted to Uncleanness Natural men if they have their Amiable Qualities they have some domineering Bad Quality to match them Nay a Good Nature once corrupted doth prove the worst of all others as the sweetest Wine makes the tartest Vinegar Augustus at first was of a good merciful Nature Suetonius observes of
upon them that they are instrumental Saviours 1 Tim. 4.16 In doing this thou shalt both save thy self and them that hear thee We are employed in a subserviency to his Grace that so we might be Saviours unto you O do not rob us of the Honour God hath put upon us let not our Employment be in vain The Apostle urgeth this Argument Phil. 2.16 Holding forth the Word of Life that I may rejoice in the Day of Christ that I have not run in vain neither laboured in vain Discover that it is a Word of Salvation in your Lives This would be the Minister's Crown and Rejoicing to see the Fruits of the Word of Life now in your Conversation and hereafter in your Glorification when a Minister shall present himself and all his Converts to God Behold I and the Children which thou hast given me Heb. 2.13 Therefore do not rob us of the Honour God hath put upon us to be instrumental Saviours What shall we do Take these Directions 1. Get a sense of your dead and lost Condition by Nature The killing Letter makes way for the Word of Life The Law shews us that we are dead and then we enquire after the way of Life and Salvation The Son of Man came to seek and to save that which was lost Luke 19.10 We must be lost in our own sense and feeling before we can be saved It is very notable that only those that were pricked in Heart said What shall we do to be saved Acts 2.37 Now when they heard this they were pricked in their Heart and said unto Peter and to the rest of the Apostles Men and Brethren what shall we do So Paul Acts 9.6 And he trembling and astonished said Lord what wilt thou have me to do So the Jaylor Acts 16.29 30. He came trembling and fell down before Paul and Silas and brought them out and said Sirs What must I do to be saved Till we are pinched in Conscience we trouble our selves with other Questions As the Disciples had many superfluous Questions Iohn 9.2 Master who did sin this Man or his Parents that he was born blind and nice Disputes Acts 1.6 Lord wilt thou at this time restore the Kingdom to Israel they were taken up with terene Expectations Such a Question Peter propounded to Christ Iohn 21.21 Lord and what shall this Man do But when we are soundly humbled we say Lord what must I do to be saved I see I am a lost Creature an hunger-bitten Beggar will seek Relief Such Questions are rare now because the Law has not a kindly Work Men think the Gate of Heaven wide and the Way easy to find they never came to see how far off they were But those that know themselves to be lost are inquisitive after a Remedy and more pliable to God's Counsel O where is the Word of Salvation what shall we do They are ready to submit to any Terms God shall prescribe Others make dry Confessions of Sin and give in a Narrative but are not so sollicitous about the Remedies and Redresses but poor wounded Spirits that are sensible of their Misery by Nature say Good Sir shew us the way let God write down what Articles he pleaseth we would be glad to subscribe to them Bonds of Iniquity are much more sure than Bonds of Duty 2. Let us attend more conscionably both upon the reading and hearing the Word of the Gospel for both are instituted Upon the reading of it we should often consult with it it is the Counsel of God to poor loâ—t Souls and the Charter of our Salvation Do not think reading will be altogether unprofitable The Eunuch was reading and wanted an Interpreter then God sent Philip Acts 8.33 He that â—ent Philip to the Eunuch will send the Spirit to thee Then attend more upon the hearing of the Word of this Salvation Hearing is necessary He that refuseth God's Ordinance refuseth Life and Salvation When Men think they can get as much Good by reading at Home as by hearing Sermons they set up their foolish Judgment against God's Wisdom as if they could tell a better Means of Salvation than God himself God's Word read is an Ordinance and God's Word taught is an Ordinance Are we so wise as to be above the help of Church-Gifts yet we are not above God's Ordinance When God hath instituted two Things we should observe both He hath instituted Baptism and the Lord's Supper we must not because we have been Baptized neglect the Supper so we must not neglect Hearing because we have Reading As God hath instituted Prophets and Apostles to write Scripture so likewise Pastors and Teachers to open explain and apply Scripture and therefore the Ministry must not be contemned Object But you will say God's Blessing goeth with the Gospel and when we read the Scriptures at Home we are sure of pure Gospel but we cannot say so of the Sermons of Men who are liable to Miscarriage and Error Answ. The Scripture is pure Gospel of it self and by it self and the Sermons of Men for the Scripture's sake for they are but comparing one Scripture with another they differ but as the Cloth and Garment Scripture is the Cloth and Sermons make it up into a Garment for use or as Corn and Bread the same Substance remaineth in both An Apothecary when he tempers several Ingredients to make a Medicine he doth not destroy the Nature of the Simples but compounds them to make the Medicine more effectual so by Gifts in the Church the Gospel is not destroyed but ordered and compounded that it may be more useful Indeed you must look to it that there be no Sophistication in the Composition a spiritual Man hath a distinguishing Appetite therefore be much in Reading much in Hearing When the Wind is laid the Mill stirs not and a Ship under sail goes the â—wifter for Oars so the hearing of the Word moves the Affections but when we cannot come to hear it our Affections are laid and stir not 3. In reading and hearing the Word receive all the Parts of it Acts 20.27 I have not shunned to declare to you all the Counsel of God The Receipts of a Physician must not be altered neither by the Apothecary nor Patient so We must not alter God's Receipts nor You neither We must not shun to declare nor You to receive the whole Counsel of God For instance there is the History of Salvation the Doctrinal and Historical Part must be kept pure that 's the Foundation You read in Gen. 26.20 there was a great strife between Isaac's Herds-men and the Herds-men of Gerer about Wells O certainly we should earnestly contend for the Faith that was once delivered to the Saints Jude 3. these are Wells of Salvation Take away one of the Natures of Christ or destroy one of his Offices and you lose a Fountain of Comfort there is a Well of Salvation dammed and stop'd up So the promissory and hortitory Part is necessary to quicken us
when his Lust was satisfied Imperfections that before lay hid then appear to view and so our Affections are confuted by Experience But there the more we enjoy God the more his Infinite Perfections are manifested and our Pleasure is augmented by our Enjoyment 3. There is a compleat Union with God and Fruition of him 2 Cor. 5.6 Knowing that whilst we are at home in the Body we are absent from the Lord. Phil. 1.23 I am in a strait between two having a Desire to depart and to be with Christ. Here we are united to Christ by Faith but that is nothing to Sight and immediate Intuition we lay hold upon Christ but have not such an absolute Possession of him He is a Head that gives out himself not by Necessity but Choice and Pleasure therefore our Communion with Christ is not so perpetual and familiar as it shall be then As an Iron that lieth long in the Fire seemeth to be changed into the Nature of it so we are then more conformed and changed into the Likeness of Christ Psal. 16.11 In thy Presence is fulness of Ioy at thy Right-hand there are Pleasures for evermore All Comforts in this Life we enjoy in God's Absence and have them at the second third and fourth hand by the Ministration of the Creatures Sun Moon and Stars or by the Ministry of Men. Now these are not Vessels capacious enough to convey so much of God to us as we shall receive when God is All in All immediately 1 Cor. 15.28 And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be All in All. There is no Temple nor Ordinances in Heaven but the Lamb is the Light thereof We shall enjoy God without Means or intervention of Ordinances We are fed among the Lillies but it is but till the Day break and the Shadows flee away Cant. 2.16 17. My Beloved is mine aend I am his he feedeth among the Lillies until the Day break and the Shadows flee away turn my Beloved and be thou like a Roe or young Hart upon the Mountains of Bether Secondly The Happiness of his Relations and Society In our Company we shall be blessed God and Christ and Saints and Angels Heb. 12.22 23 24. But ye are come unto Mount Sion and to the City of the living God the heavenly Jerusalem and to an innumerable Company of Angels to the general Assembly and Church of the First-born which are written in Heaven and to God the Iudg of all and to the Spirits of just Men made perfect and to Iesus the Mediator of the new Covenant c. We shall see God in Christ the bodily Eye that cannot look upon the Sun shall be perfectly glorified and strengthened tho it cannot see the Essence of God yet it shall see greater Manifestations of his Glory than it is able to behold here How will the Father welcome us as he welcomed Christ Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession So he will say to us as Mat. 25.21 Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into the Ioy of thy Lord. We shall come into his Presence with Shame Sin causeth Shame and maketh us shy of God but as the Eye cannot endure the Light if it be wronged so a wronged Conscience makes us afraid of the Presence of God but when we shall be perfectly sanctified and Sin shall be done away we shall be able to stand in the Presence of God So as to Christ he cannot be contented without your Company and you should not be satisfied without his John 14.3 And if I go and prepare a place for you I will come again and take you to my self that where I am there ye may be also O what a joyful meeting will there be between us and our Redeemer it will be much sweeter than the Interview between Iacob and Ioseph Christ longeth for the blessed hour as you do The wise Men came from far to see him in a Manger Zacheus climb'd up the Tree to see him riding to Ierusalem There will be another manner of Sight of Christ in Heaven than there was of him in the days of his Flesh. When Ioseph discovered himself to his Brethren and said Gen. 45.4 I am Joseph your Brother what rejoycing was there much more will there be Joy in Heaven when Christ shall say I am Jesus your Brother your Saviour your Redeemer when he shall lead us to God in a full Troop and goodly Company and say Behold I and the Children which thou hast given me Heb. 2.13 what a blessed Sight will that be Then as to the Angels what Welcome will there be between you and them When Christ entred into Heaven they entertained him with their Applauses and Acclamations Psal. 24.11 Lift up your Heads O ye Gates and be ye lift up ye everlasting Doors and the King of Glory shall come in So will they welcome the Saints to Heaven with Acclamations They delight in the good of Men in their Creation Redemption Conversion so surely will they delight in the Glorification of a Sinner And as to the Saints your Acquaintance with whom you have prayed suffered and familiarly conversed Memory is not abolished in Heaven but perfected Those whom we knew here we shall know again A Minister shall see his Crown and the Fruit of his Labours 1 Thess. 2.19 You are our Crown and our Ioy. And those which have been relieved by us shall welcome us into Heaven who therefore are said to receive us into everlasting Habitations Luke 16.9 Yea we shall know those that we never saw why else is it made a part of our Priviledg to sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven Mat. 8.11 As Adam knew Eve as soon as he saw her and in the Transfiguration Peter knew Moses and Elias who were dead many hundred Years before so shall we know one another certainly we shall not go to a strange People where we know no body As Men at a Feast are free and familiar with one another we shall be discoursing of God's Wisdom Mercy and Justice in the Work of Redemption So did Moses and Elias talk with Christ Luke 9.30 31. Behold there talked with him two Men which were Moses and Elias who appeared in Glory and spake of his Decease which he should accomplish at Jerusalem Of the wonderful Providence of God in conducting us to Glory as Travellers in their Inn take Pleasure in discoursing with one another of the Dirtiness and Dangers of the Way The Saints are clothed with Majesty and Glory more lovely Objects than ever they were upon Earth and here is an innumerable Company of them With what Joy were the Disciples wrap'd when they saw but
account of what we have done and received in the Body And therefore it is best while we are in the way to make our Peace with God and to break off our Sins by Repentance Otherwise what Quiet can we have in our selves or how can we keep our selves when we are serious from trembling at Wrath to come We may smother Conscience and baffle all Convictions for the present but Christians you and I must be judged Now when God riseth up to the Judgment what shall we answer him Iob 31.14 What then shall I do when God riseth up and when he visiteth what shall I answer him That must be thought on before-hand If we have no Answer which will satisfy now much less then 2. From the manner or strictness of that Day 's Account he will judg the World in Righteousness Eccles. 12.14 God shall bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Hypocrisy shall be disclosed Sincerity shall be rewarded nothing shall be hidden from God's Search no Person shall be exempted no Work either open or secret but God will bring it into Judgment His infinite Wisdom knoweth all and his infinite Justice will give due Recompence to all The Businesses of all Nations and Persons shall be openly examined What then is our Duty but to exercise our selves both in Faith and Repentance that our Judg may be our Saviour and it may go well with us when this Search is made 3. Chiefly from the Person sufficiently attested by the Miracles of his Life and Resurrection from Death God hath determined and ordained the Person by whom the whole World shall be judged And from thence we may judg of the Rule it is by his Doctrine and by our receiving or not receiving Christ. Surely it is our Interest to be in with him who will cite us before his Tribunal To accept his Person as our Lord and Saviour Iohn 1.12 To as many as received him to them gave he Power to become the Sons of God To believe and entertain his Doctrine as the Message of God Iohn 5.24 He that heareth my Word and believeth on him that sent me hath everlasting Life and shall not come into Condemnation but is passed from Death to Life To imitate his Example 1 Iohn 4.17 Herein is our Love made perfect that we may have Boldness in the Day of Iudgment because as he is so are we in this World To trust in his Merit Psal. 2.12 Kiss the Son lest he be angry and ye perish from the way when his Wrath is kindled but a little Blessed are all they that put their Trust in him To love him and live to him 1 Cor. 16.22 If any Man love not the Lord Iesus Christ let him be Anathema Maran-atha If he say Come ye Blessed or Go ye Cursed we must abide by it to all Eternity Wo to them that neglect his Offers contemn his Ways oppose his Interest oppress his Servants But blessed are they whose Redeemer is their Judg he who shed his Blood for them must pass the Sentence on them and one that is Flesh of our Flesh and Bone of our Bone is the final Judg between us and God Will he be harsh to his sincere Disciples But to say all in a word Surely this Consideration should do the Work effectually because his Gospel and Covenant is nothing else but a free Promise of Pardon upon Condition of Repentance Luke 24.47 That Repentance and Remission of Sins should be preached in his Name among all Nations And to this end the Apostles were to preach that Christ is Judg Acts 10.42 43. He hath commanded us to preach unto the People and to testify that it is he who was ordained of God to be the Iudg of Quick and Dead To him give all the Prophets witness that through his Name whosoever believeth in him shall receive Remission of Sins Nothing sheweth the necessity of Remission of Sins so much as the Judgment and the necessity of Repentance to Remission so much as the Judg who in his Covenant hath made this Condition Nothing doth befriend the great Discovery of the Gospel which is free Pardon of Sin by Christ upon Repentance so much as the sound Belief of this Truth that Christ is Judg. Doct. That the great Purpose and Drift of the Gospel where it is sent and preached is to invite Men to Repentance This appeareth abundantly by the Scripture that Repentance is one of the first and chief Lessons which the Gospel teacheth When the Gospel-Kingdom was to be erected or set up Iohn the Baptist crieth Repent ye for the Kingdom of Heaven is at hand Mat. 3.2 So when Jesus himself began to preach his Note is the same Mat. 4.17 He began to preach and to say Repent for the Kingdom of Heaven is at hand His Doctrine and the Doctrine of the Baptist is all one in substance and necessarily it must be so The Gospel findeth Men under the Tyranny of Sathan and offereth to bring them into the Kingdom of God So when he sent abroad his Disciples first to the Iews Matth. 10. and afterwards to the World Luk. 24.47 That Repentance and remission of Sins should be preached in his Name The Disciples were faithful to their Commission Acts 2.38 Peter said unto them repent and be baptized every one of you in the Name of Iesus Christ for the remission of Sins But to give you some Reasons of it I shall 1. Enquire what is Repentance 2. What the Gospel doth to promote it 3. How convenient and necessary this is for all those that are willing to come out of the Apostacy of Mankind and to return to their Obedience to God First What is Repentance Sometimes it is taken largely for our whole Conversion to God through the Faith of Christ as in the Text He commandeth all men to repent that is to turn from their Sins and believe the Gospel 2 Tim. 2.25 In meekness instructing those that oppose themselves if peradventure God will give them Repentance to the acknowledging of the Truth Where the owning of the Christian Faith is called Repentance Sometimes strictly as opposed to or rather distinguished from Faith as Acts 20.21 Testifying both to the Iews and also to the Greeks Repentance toward God and Faith toward our Lord Iesus Christ. Where Repentance is said to be towards God as the End as Faith is conversant about Christ as the Means And there it signifieth a return to the Love and Obedience of our Creator which was our Primitive Duty before the Fall as Faith implyeth all the Duties that belong to our recovery by Christ. In short in the strict sense there is not only a Sorrow for what is past which is a beginning and help to the other part for 2 Cor. 7.10 Godly sorrow working repentance unto Salvation not to be repented of but also a full purpose of Heart to live unto God Gal. 2.19 I through the Law am dead to
more diligent in warning rich men of their Danger and Duty 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minde nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy And partly that they might not be offended if their Doctrine should be despised by Men of that Rank and Order The Rich and full fed Worldlings were likely to despise the Doctrine of a crucified Saviour and oppose his Worshippers Iames 2.6 7. But ye have despised the poor Do not rich men oppress you and draw you before the Iudgment seats Do they not blaspheme that worthy Name by the which ye are called Now they are fore-armed against this Contempt by seeing Christ himself refused by a Rich Man And partly for themselves that laying aside all Thoughts of worldly Greatness they might the better bear their own Poverty Riches being such a hinderance and impediment to the Kingdom of God for they were leavened with the Conceit of a Carnal Messiah that they should be mighty men in the World and untill the Spirit was poured out they had this Conceit for these and such like Reasons Iesus looked round about him and saith to his Disciples How hardly shall they that have Riches enter into the Kingdom of God In this Verse we have 1. Christ's Gesture And Iesus looked round about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gesture of one that is to speak or do some notable thing Luke 6.10 And looking round about upon them all he said unto the Man stretch forth thy hand So here he looked round about to every one of them to see how they entertained this passage and occurrence of Providence and to stir up their Attention and to cause them to be affected with it as a matter of some great weight and moment that when this Moral Sweet-natur'd forward Young Man came with such respect kneeling to him and asking him such a Question and went away sad Jesus looked round about as if he had said How do you entertain this 2. Here 's Christ's Speech He saith to his Disciples How hardly shall they that have Riches enter into the Kingdom of God I will take notice of the Matter and the Form 1. The Matter where the Persons spoken of They that have Riches The Priviledge denyed entring into the Kingdom of God 2. The Form It is by way of Question How hardly he would appeal to them See now what the Love of the World did they were levened with it and thought of great Offices in the Kingdom of the Messiah But how hard is it c. for a Rich Man to enter into the Kingdom of Heaven How hard It is 1. Questio Admirantis It is propounded in the Form of an Admiring Question 2. It is Questio Dolentis of one that bewails the Corruption of Humane Nature that Men should turn God's good Gifts and Blessings into a Snare Alas How hard c For the Matter there is not an utter impossibility but a very great difficulty It is spoken of such Men as have Riches only and Christ explains himself in the next Verse Children how hard is it for them that trust in Riches to enter into the Kingdom of God It doth not lessen the wonder but encrease it for then they were astonished out of measure among themselves saying Who can be saved By the Kingdom of God is meant the Kingdom of Grace or the Kingdom of Glory How hardly do they submit to the Doctrine of Christ or enter into the Kingdom of Grace here Or how hardly are they made partakers of his Glory in the Kingdom of Heaven hereafter Doct. It is a very hard matter for such as abound in worldly Wealth to enter into the Kingdom of Heaven 1. I shall Explain the Point by the Circumstances of the Text. 2. Shew whence the difficulty doth arise 3. Make Application I. To Explain the Point by the Circumstances of the Text. And here 1. The Persons spoken of They that have Riches The very having layeth us open to a Snare It is true Christ explains himself in the next Verse Children how hard is it for them that trust in Riches to enter into the Kingdom of God The plain sense of the Words is this It is hard to have them and not trust in them The Disciples were astonished at his words when he said How hardly shall they that have Riches c. but when he said How hard is it for them that trust in Riches c. they were astonished out of measure And we see Agur when he Prays to God not only deprecates the Sin but the Estate Give me not Riches lest I be full and deny thee and say who is the Lord Prov. 30.8 9. Iames 2.6 Do not rich men oppress you and draw you before the Iudgment-seats He doth not say Do not wicked rich men oppress you but simply rich men As a fat and fertile Ground produceth Weeds if it be not carefully Till'd and Planted with better Seed so do Riches usually prove a Temptation to us But you will say why doth he speak so hardly against one order and sort of Men whom God hath set up in the World Are not Riches in themselves God's Blessings Prov. 10.22 The Blessing of the Lord maketh rich and are they not Promised to his People Psal. 112.3 Wealth and Riches shall be in his house and accordingly are bestowed upon them for we read of Abraham Gen. 24 25. The Lord hath blessed my Master greatly and he is become exceeding great saith Eliezer So was Iob ch 1.3 The greatest of all the Men of the East So David Solomon and Lazarus of Bethany Ioseph of Arimathea and others and therefore it is not to calumniate our Master's Bounty to say that the very having of Riches is an Impediment to us in our Heavenly Pursuits and a Snare to us I Answer No. 1. The Fault is not in Riches but in our abuse of them 2 Pet. 1.4 The Corruption that is in the World through Lust. It is your unmortified Corruption that spoils all not Wealth in it self The Poison is not in the Flower but in the Spider The Carnal Disposition which remains in us maketh us ready to drown our Mind our Time and Affections our Life and Love in the World and the Cares and Pleasures thereof and so they are ensnared thereby and hindered from looking after heavenly happiness Riches are an Advantage of doing liberal magnificent things if they be used well and to blame Riches simply were to blame him that made them and distributeth them according to his Will as if he did bait his Hook with seeming Blessings and did set Golden Snares to entangle the Souls of Men. The Goods of this World are profitable to them that can make a good use of them as giving them the means of being more God-like and more useful in their places for certainly it is more blessed to give than to receive Acts 10.35
Flesh Rom. 9.3 So much of Personal Happiness as resulted to him from Communion with God he could even lay it down at God's feet for their sake These are rare Instances I confess but some portion of this Spirit all should have Charity seeketh not her own 1 Cor. 13.5 Chrysostom saith I cannot believe it is posâ—ible for that man to be Saved who doth not labour to procure and further the Salvation of his Neighbour for whoever would go to Heaven would not go to Heaven alone but laboureth to draw others along with him Vid. Chrysostom de Sacerdot lib. â— It was out of Zeal for the Salvation of others 2. The former Reason was Good and argued a Gracious Disposition in them but this that I shall now give is of a worser alloy and argues weakness And yet I cannot but think that this had an influence upon them viz. The Hopes of an Earthly Kingdom and the great Emoluments and Preferments they expected thence Christ's own Disciples were deeply Levened with a Conceit of an Earthly Kingdom which the Messiah should set up And thô they had left all and followed him in his poor Estate yet they expected Greatness and Honour and the Confluence of all worldly Blessings when the Kingdom of the Messiah should begin and therefore when they heard Christ again and again expressing himself concerning the difficulty of Rich Men's entring into the Kingdom of God They were astonished out of measure as finding all their Carnal Hopes dashed at once I cannot but think this was one Cause of their Astonishment because in all their Converses with Christ they bewrayed a spice of this Humour Two Instances I shall give as a pregnant proof of it One when they were at the Sacrament a little before the Death of Christ There was a strife amongst them which of them should be accounted the greatest Luk. 22.24 They understood that the Kingdom was consign'd to them in that Ordinance and they were framing of Principalities and striving who should have the highest Preferment and Office in this Kingdom Nay you shall see after Christ had suffered such ignominious things at Ierusalem this Conceit abode with them and therefore after his Resurrection they come to him with this Question Acts 1.6 Lord wilt thou at this time restore again the Kingdom to Israel They thought the Messiah would set up a Temporal Kingdom over all Nations and that they should at least be Princes and Lords under him in the Exercise of his Dominion and Soveraignty Iustin Martyr tells us That the Heathens imagined some Insurrection that the Christians would be guilty of against Magistracy because they spoke so much of the Kingdom of Heaven and well might they be excused of their Jealousie and of this Surmize since Christ's own Disciples were so far mistaken in it whom he had so often warned of the Cross and to whom he had expresly said that his Kingdom was not of this world But we see hence that the best are too Carnal and too apt to mind Earthly things and please themselves with the Dreams of an happy Estate in the World The Appetite of Temporal Dominion and Wealth and Honour and Peace is Natural to us and we think God doth us wrong if he doth not make us flourish here All God's Children find something of this Disposition in themselves even whilst they are under the Cross they do too little Comfort themselves with the Meditation of the Glory of the World to come but are always feeding themselves with Desires and Hopes of an Earthly Happiness and of turning the Tide and Current of Affairs that seem to be against them that the World may more smile upon them and befriend them more and when they are frustrated and disappointed of this Hope their Soul saints and they are astonished out of measure O this is a sign that our Conversation is not in Heaven and that we do not seek the things that are above and are not perfectly subdued to the Will of God who many times sees the Cross to be necessary and profitable for us And therefore to please our selves still with Carnal hopes and Dreams of a Commodious and Comfortable Condition in the World is not for a Christian. 3. The sense of this Difficulty might revive the Thoughts of other Difficulties Other things besides Riches might obstruct them and hinder their passage to Heaven and therefore even those that had left all and followed Christ were astonished out of measure when they understood the way to Heaven to be much harder than they formerly conceited Certainly it is good to think of the General Case when one instance is given Is it hard to the Rich and not to the Poor have they no Temptations When we hear strict Doctrine pressed we should not put it off to others but fear for our selves The poor Disciples were astonished out of measure when Christ spake to the Rich How hard it was for them to enter into the Kingdom of Heaven 4. Possibly this Astonishment might arise from Fear of the success of the Gospel wherein they were to be employed as Instruments when they heard that Rich men were not likely to prove Friends but rather Enemies to the Kingdom of God Alas what should they do that had parted with all and were like to be left destitute to the mercy of an unkind World If the great and mighty men of the World who should be their Props and Supports should so hardly be gain'd alas then how should they go abroad and preach with any Efficacy for the saving of Souls Now whether this or that or all caused the wonder I will not now determine all these have an Influence upon it and for these Reasons they were astonished out of measure This is the first Effect their Wonder The Second Effect is a Doubt moved among themselves privately Who then can be Saved This Question may be looked upon either 1. As a Question of anxious Solicitude Alas how is it that any can be Saved Or 2. Of Murmuring and secret Dislike why if it be so who is able to receive this severe Doctrine or to enter upon this strict Course Now which of these shall we take it to be Either for a Question of anxious Solicitude or a Question of Murmuring and secret Repining I answer 1. I suppose this Question expresseth their anxious Solicitude and so for the main it is a good Question When we hear strict Doctrine it is good to be moved with it and fall a questioning Many hear it over and over again yet are slight no Wonder no Astonishment in their Hearts therefore it is good when it is weighed and laid to Heart This Question of the Apostles brings to mind a saying of one when he heard Christ's Sermon in the Mount read to him he cryed out Aut hoc non est Evangelium aut nos non sumus Christiani Either this is not true Gospel or we are not true Christians 2. There might be something of weakness
and so degenerate lest a Desire be turned into a Lust and its vehemency withdraw the Heart from God As we know natural Heat from Unnatural it is so temperately dispersed that the Constitution of Nature is not disturbed or oppressed by it but unnatural Heats oppress Nature So Desires as long as they do not disturb the Soul they are not hurtful but when they exceed their Bounds they are to be under the Coercion of Reason 1 Cor. 6.12 All things are lawful for me but I will not be brought under the Power of any He that will do all that he may will do more than he should It is good to keep at a distance from the Power of Sin not always to walk on the Brink lest we become Slaves to Lust. Secondly Take one Distinction more of these Lusts. It is intimated by the Apostle 1 Iohn 2.16 All that is in the World the Lust of the Flesh the Lust of the Eyes and the Pride of Life This is the Sum and Contents of the corrupt World Let us see the meaning and then make some Observations on the Place All that is in the World You will say How can the Apostle speak thus There are Sun Moon and Stars and glorious Creatures in the World why doth the Apostle instance only in the Sink and Kennel of the World I answer The World is taken for the corrupt World all that is of Price all that is of Account with carnal Men all that takes up their Care and Thoughts is Lust and Vanity either the Lusts of the Flesh the Lusts of the Eyes or the Pride of Life He doth not speak of the natural World which is full of glorious Creatures but of the corrupt World which is opposite to the Kingdom of Christ that 's full of Lusts and Sins But let us see a little particularly what are the Contents of this World 1. The Lust of the Flesh. 2. The Lust of the Eyes 3. The Pride of Life 1. The Lust of the Flesh. Flesh is sometimes taken in a large sense for corrupt Nature for the whole Dunghil of Corruption that we brought with us into the World And the Lusts of the Flesh for the workings of this Corruption the reaking of this Dunghil whether in the Understanding by Thoughts or carnal Counsel or in the Will by carnal Desires so it is taken at large But here it is taken more strictly for the Corruptions of the sensual Appetite or for the immoderate Desire of soft and delicate Living and for Sensuality or the intemperate use of Pleasures Meats and Drinks and such things as gratify the Flesh. 2. The Lusts of the Eye some expound by Curiosity others by Wantonness Indeed the Eye is the usual Broker of Temptations the Eye lets out the Lust and lets in the Temptation all kind of Lusts make use of it But I suppose Covetousness is here intended or an inordinate desire of Profit When we look upon the Bravery of the World or upon Money or any thing that pleaseth this kind of Corruption the Eye seduceth the Heart as soon as we look upon a thing This is charged upon the Eye Eccl. 1.8 All things are full of labour Man cannot utter it the Eye is not satisfied with seeing Prov. 27.20 Hell and Destruction are never full so the Eyes of Man are never satisfied All strong Desires look out by the Eye especially insatiable Avarice 3. The next part of the corrupt World is Pride of Life so called because it cannot be kept in but is manifested in our Lives or rather because 't is a Sin of a diffusive Nature that spreads it self throughout the whole Life of Man Whereas other Sins are confined and limited he ascribeth an universal and unlimited influence to Pride The Lusts of the Flesh they are but for the Flesh to content the Body the Lusts of the Eye there he noteth the Instrument the Eye purveyeth for the Heart but Pride of Life there he ascribes an universal and unlimited Influence and calls it Pride of Life because it taints every Action it serves it self of every Enjoyment it mingles with other Lusts the whole Life is but Sphear enough for Pride to discover it self Other Vices destroy only their Contraries Covetousness destroys Liberality Drunkenness Sobriety but Pride destroyeth all it runs through all Enjoyments Wit Strength Beauty Riches Apparel Learning Grace There is nothing so low but it yields Fuel to Pride the Hair which is but an Excrement is often hung out as a Bush and Ensign of Vanity And there is nothing so high and sacred but Pride can abuse it like Misseltoe it groweth upon any Tree but most upon the Best Well then all worldly Lusts are reduced to these three Heads for he says All that is in the World Usually we understand by Worldliness nothing but Covetousness or an inordinate Desire of worldly Profit but the corrupt World is of a larger extent Pride is a worldly Lust and so is Sensuality or a love of Pleasure For look as the Ocean is but one yet several parts of it have divers Names so Worldliness is but one Sin yet having divers kinds it hath several Names Those that mind Honours are guilty of Worldly Lusts Pride of Life Those that mind Riches are guilty of Worldly Lusts the Lusts of the Eye Those that are voluptuous and mind Pleasure are still guilty of Worldly Lusts the Lusts of the Flesh. This is as one saith the World's Trinity the Roots of all other Sins against which we should bend the main Endeavours of our Souls You do nothing in Mortification till the Axe be laid to the Root of these Sins Sensuality Covetousness Pride 1. The Lusts of the Flesh viz. Sensuality or an inordinate desire of Pleasures It is the Happiness of Beasts to enjoy Pleasure with more Liberty than Man can and without Remorse of Conscience and therefore a Heathen could say He is not worthy the Name of a Man qui unum diem velit esse in voluptate that would spend one day in Pleasure Other Sins deprive us of the Image of God but the Lusts of the Flesh deprive us of our own Image they unman us of all Desires These bring most Shame because it is the lowest basest Act of Self-Love and the matter of them is gross and burthensom and they do emasculate and quench the Bravery of the Spirit and embase it and keep the Soul at the greatest distance from God and spiritual Employments How can they look after God and Heaven whose Hearts are sunk in their Bellies The Lusts of the Flesh quench the Vigor of Nature how much more do they hinder the powerful Operations of the Spirit Iude 19. Sensual not having the Spirit The Spirit is divine and active and raises the Soul to higher things but sensual Persons have no Radiancy of Graces nor Vigor of Gifts Nay in some sense this is at the bottom and is the Root of every Sin it is the Devil's Bait and the Sauce of
and nothing so low but Pride can make use of it if we go back any degrees it is to rise the higher Yea rather than not be proud we can be proud of Sin the Apostle speaks of some that glory in their Shame Phil. 3.19 as their Revenge and glutting themselves with their unchaste Pleasures It is a Sin that will put us upon much Self-denial How can Men rack their Spirits to promote their own Praise and Exaltation How can they pinch themselves of the Conveniences of Life to feed Pride and to supply Pomp and State Nay a Man may be proud after his Death in Funeral-Pomp and in the Glory of the Sepulcher Now Pride is twofold in Mind and in Desire Pride in the Mind is Self-Conceit and Pride in the Desire is an inordinate Affection of Glory or high Place Pride in Mind is when we ascribe to our selves what we have not or transfer upon our selves the Praise of what we have To boast of what we have not is Folly to boast of what we have is Sacrilege and we rob God this is like a Man deeply in Debt who boasts of an Estate he has borrowed Pride in the Desire is an inordinate Affectation of our own Glory all that Men do is to set up themselves 1. Against Pride in the Mind consider what little Reason we have to be proud Poor Men in whose Birth there is Sin in whose Life there is Misery and in whose Death there is Sorrow and Perplexity What should we be proud of Not of Strength which is inferior to many Beasts Not of Beauty many Flowers are decked with a more glorious Paintry Beauty it is but Skin-deep it is blasted with every Sickness it is the laughing-stock of every Disease And then he that is proud of his Clothes is but proud of his Rags wherewith his Wounds are bound up Clothes you know were occasioned by Sin in Innocency Holiness was a Garment for Man and Men might have conversed naked without Shame And so for Birth we have no reason to be proud of that Omnis sanguis concolor all Blood is of a Colour He hath made of one Blood all Nations of Men to dwell on all the face of the Earth Acts 7.26 Not of Estates they are but as Trappings to a Horse things without us We do not value a Horse for his Trappings but by his Courage Mettle and Strength Not of Learning there is none so learned but he hath Ignorance enough to humble him To be proud of Learning shews our Ignorance A little River seems deep when it runs between narrow Banks but when there 's a broad Channel it is very shallow So Men seem to be profound till their Thoughts run out into the breadth of Learning Nor should we glory in Preferment and in being advanced when Men are put into great Places they grow proud but it is their Folly thy Preferment may be in Judgment God many times chooseth wicked Men to rule He gives Kingdoms to the basest of Men Dan. 4.17 God's Providence is not only seen in preferring wise and godly Governours but in setting up the Base for a Judgment to the Nation Nebuchadnezzar is called God's Servant Ier. 25.9 the Sins of Egypt and Iudah did require such a Servant A devout Man complained of a bloody Prince Lord why hast thou made him Emperor he did seem to hear this Answer Because I could not find a worse for such a wicked People So when such a one was chosen Bishop he grew proud upon it and there was a Voice heard Thou art lifted up not because thou art worthy of the Priesthood but because the City is worthy of no better a Bishop Some may be preferred not because they are worthy but because the Sins of the Nation deserved no better Governours So in any good Actions when they are done commendable before Men remember God makes another Judgment All the ways of Man are clean in his own Eyes but the Lord weighs the Spirits Prov. 16.2 Man hath but a partial hatred of Sin but God hath an exact Ballance and he weighs the Spirits Luke 16.15 Ye are they that justify your selves before Men but God knoweth your Hearts for that which is highly esteemed among Men is Abomination in the sight of God When Men praise you say these Men cannot see my Heart usually after some Eminency there afterward comes a blasting Iacob wrestled with God and then his Thigh was broken Paul was wrapt up into the third Heaven then presently there was sent him a Thorn in the Flesh. Sometimes God blasts the Creature before the Work as Moses his Hand was made leprous before he wrought the Miracle Exod. 4.6 Sometimes after the Work to shew we are but vile Instruments there is something left to remember the Creature of his own Vileness Then be not proud of thy Holiness for what is this to God's Psal. 130.3 If thou Lord shouldst mark Iniquities O Lord who should stand And God hates this Sin so much that he lets Men fall into many scandalous Sins when they grow proud of their Holiness The Ornament of a high and honourable Estate in the World is not outward Splendor but the humble Mind Iames 1.10 Let the Rich rejoyce in that he is made low This is true Nobleness and Eminency and an Argument of a great Mind to be like a Spire least and low in our own account when most exalted by God 2. Against the other Pride in Desires and inordinate Affectation of Greatness Consider what God hath done for you already and prize the Opportunity of a private Life and improve it to frequency of Duty and converse with God It is better to be like a Violet known by our own Smell rather than our Greatness The Mountains are exposed to Blasts and Winds and they are generally barren but the low Vallies are watered and fruitful Therefore Men know not what they do when they seek great things The true Ambition is to seek the great things of Heaven and the great things of Christ and for other things to refer our selves to the fair Invitation and Allowance of God's Providence A vain-glorious Man is nothing in Christianity Paul can count a Man's Judgment but a small thing 1 Cor. 4.3 With me it is a very small thing that I should be judged of you or of Man's Iudgment God is our Judg and the Business of our Lives is to approve our selves to God Man's Judgment must not be valued And besides it is a vain thing to affect that in which we may be soon crossed One Man's Opinion may disturb our Quiet One Mordecai can cross Haman in all his Pomp. To dote upon that which is in the Power of those whose Humours are as inconstant as the Waves or their Breath or the Wind is a very great Folly where one Word may deject us and cast us into Sorrow And lastly consider this is nothing to eternal Glory SERMON VII TITUS II. 12 We might live soberly c. THE
Disadvantage to your selves for a Man that hath begun to be strict and careful and holy and righteous and profess himself to be taken out of the Kingdom of Darkness and made experience of the Ways of Christ yet if he falls off he doth as it were after Trial pronounce to the World that Satan's Service is better than Christ's As Iacob kept wrestling till Day-light appeared and would not let go his hold-fast so till the Morning of Glory come still keep on and continue your Courage Or as Elisha would not leave his Master till he was taken from him into Heaven so be constant to the last let the World know you see no cause to leave Christ or to be weary of his Service and to begrudg the Strictness of Religion Matth. 20. you read some were called into the Vine-yard sooner some later but they all kept working to the End and Close of the Day There 's a different time of Calling some begin with God in Infancy some in riper Age but none must be weary of well-doing But how apt are we to turn aside from God Our Righteousness must be as the Morning Light that always increaseth till High-noon but our Righteousness is like the Morning-Dew it is gone as soon as the Sun breaks out in Strength and Power We have a great many Resolutions when we begin a Course of Godliness but soon grow weary Look as a tired Horse is ready to turn in at every Inn so upon every Occasion and Temptation we are ready to turn away from God but it is not enough to begin to live godly strictly righteously but while Life lasteth you must hold on in God's ways it must be during your whole present State and Abode here in the World II. The Reasons why this Duty of our heavenly Calling must be in the present World 1. Because this is the Time of Grace There is no other Time to get the Favour of God and an Interest in Heaven but here upon Earth Now we have the Means hereafter the Recompences Now Christ saith Come unto me all ye that labour and are heavy laden Matth. 11.28 Hereafter he will say Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World Mat. 25.34 Now he calls us to receive Grace hereafter we must receive either Vengeance or Glory In the Angels Song we find Luke 2.14 Peace upon Earth Here God proclaims Tidings of Peace and Reconciliation to the Creature if it will submit to God Now the Golden Scepter is held out and you will have no more such a Season This is God the Father's God the Son 's and God the Spirit 's Time but after this Life you shall have it no more It is the Time of God the Father's Patience and these are the Days of the Gospel when God the Son is offered to us and now we have the Advantage of the Spirit 's Impulses and his Convictions upon our Hearts But after this Life there 's neither Prophecy nor Gospel nor Conviction nor Means offered any more then comes Recompence and Retribution Zanchy speaks of some which had a Fancy that the Gospel should be preached hereafter in the other World to those that never heard of Christ in this World as to Children to Turks and Pagans to justify this Conceit they alledg that Place 1 Pet. 3.19 By which he went and preached to the Spirits in Prison But that 's a clear Mistake The Apostle speaks there how the Spirit of God went forth by Noah's Preaching in warm Conviction upon the Hearts of those that are now in Prison that were sometimes disobedient to the Warnings of Noah and are now held with Chains of Darkness in the Prison of Hell But however there is nothing to this World Now you have the Means and God's golden Scepter is held out Now Christ saith Come but if you refuse hereafter he will say Depart Now is the accepted Time now is the Day of Salvation 2 Cor. 6.1 2. This is the Time of our Exercise and Trial. 1. There must be this Exercise before we come to Heaven We do not leap into Heaven without any Preparation The Vessels of Glory must first be seasoned with Grace Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light First we are qualified and seasoned then filled brim-full As when the Virgins were chosen for Ahasuerus they were to accomplish their Months of Purification so we must have a Time of purifying and cleansing from Corruption before we can get to Heaven Balaam would die the Death of the Righteous but not live his Life Numb 23.10 Let me die the Death of the Righteous and let my last End be like his As it is said of the Snake that when it is stricken with Death stretcheth out it self straight though crooked before at oportuit sic vixisse you should have so lived You should be sober righteous and godly Enoch before his Translation had this Testimony that he pleased God Heb. 11.5 Some-thing must be done here there is no Triumph without a Warfare 2 Tim. 2.5 If a Man strive for Masteries yet is he not crowned unless he strive lawfully that is according to the Laws of the Race or Exercise so we cannot expect to die in the Lord unless we live in the Lord Rev. 14.13 Blessed are the Dead that die in the Lord from henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them Your Works die not when you die Eccles. 11.3 If the Tree fall toward the South or toward the North in the Place where the Tree falleth there it shall be In the time of the Law there was nothing to be gathered upon the Sabbath-Day but a double Portion to be gathered before those that provide nothing on the sixth Day had nothing on the Sabbath-Day The Sabbath is a Figure of Heaven of that eternal Rest we shall have there if we do not make Provision during the time of Life there can be nothing done afterwards 2. It is only here this is the fittest Place for Exercise Here are Difficulties Snares and Temptations and these serve to discover the Glory of Grace and this makes it worthy of Praise that we can act for God in the present World where so many miscarry 2 Tim. 4.10 Demas hath forsaken us having loved this present World Here is the fit Place for our Trial where we have so many Difficulties Snares Baits Avocations and Scandals to take us off from performing the Duty of our Heavenly Calling As Death leaves us so Judgment finds us Upon our Behaviour in the present Life both our everlasting Woe or Weal depends Hereafter is not a time of Labour but of Reward and Punishment there is no room for Exercise and Trial there no Snares in the next World Grace cannot be found worthy of Praise there for that is God's Day called the Day of the Lord 2 Pet. 3.10
all things will not fail us at last The calling of the Gentiles the rejection of the Jews the sending of the Messiah these were things as invisible and as much to come as Heaven is to us new all these things have been fulfilled and why should we not trust God to the last Experience is wont to beget Hope Rom. 5.4 And Patience Experience and Experience Hope Can God lie or Truth it self be false What need hath God to flatter thee or deceive thee If we did preach a God that needed the Creatures then you might suspect what we tell you in his Name but he hath no Interest to be gratified his vehement Longings are for your Good and Profit Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it may be well with them and with their Children for ever God doth not say that it may be well with me but with them Again let Reason be heard to speak how sutable it is to God's Nature Consider the Being of God is infinite and eternal and so is the Reward the Apostle calls it 2 Cor. 4.17 a far more exceeding and eternal Weight of Glory Araâ—nah gave like a King God's Gifts are like himself sutable to his infinite Mercy and eternal Duration how likely is it that God will once shew himself like himself And they are suitable to the Merit of Christ Is God at such expence for Trifles The Comforts of this World may be bought with Gold and Silver but the Apostle saith 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold c. but with the precious Blood of Christ as of a Lamb without blemish and without spot Why would God give so great a Price out of his own Treasury but to take a Debt upon himself and to oblige his Justice to be our Friend If Christ can be in the Womb and in the Grave why may not we be in Heaven It is more credible to believe that a Creature should be in Heaven than a God should be in the Grave and Christ's Abasement which is first is more than our Advancement There is not so great a distance between us and Happiness as between Christ and Misery Men naturally being made capable of an higher Condition of Mind and Affections to love and know God Godliness must have a better Recompence than is to be had in the World These are but the Offals of Providence enjoyed by God's Enemies they have the greatest Share Psal. 17.14 From Men of the World which have their Portion in this Life The wiser Men are the more they contemn these things Children are taken with Rattles Grace cannot be satisfied with the World without an higher Enjoyment of God Pleasures are common to us with the Beasts wicked Men flow in Ease and Plenty A Reward there must be it is impossible a Creature should rest in its own Action We see that natural Actions that tend to maintain Life have a Sweetness and Pleasure mingled with them that we may not neglect them or our own Preservation as Eating and Drinking and the like Therefore vertuous Actions much more such as are against the hair and bent of Nature must have a Reward a Reward better than the Work or else it would be lost Labour There is a disposition and instinct of Nature towards Eternal Happiness Man's Soul like a Spunge is thirsty and seeketh to be satisfied Psal. 4.6 Who will shew us any Good And every Good will not serve their turn Men at first take up with the Creature because it is next at hand but it satisfieth not their Sore runneth till they come to enjoy God Acts 17.27 That they should seek the Lord if haply they may feel after him and find him When we have all outward Blessings the Soul of Man is not filled up there is something wanting to our Peace and Quiet Solomon made Experiments but had no satisfaction Thus you see there is no such Reward so sutable to what is declared of God of Christ of the Nature of Man of Grace as this blessed Hope 2. Apply it Besides the Truth of the Promises look to the clearing up of your own Interest and Title It is a poor comfortless Meditation to think of a blessed Hope and the certainty of it unless we have an Interest in these things this will be but like the gaze of an hungry Man upon a Feast The Reprobates hereafter are lookers on and David speaks of a Table spread for him in the presence of his Enemies Psal. 23.5 Hope hath never a more lively Influence than when it is founded in Property and a sense of our own Interest Job 19.25 I know that my Redeemer liveth And 2 Cor. 5.1 We know that if our earthly House of this Tabernacle were dissolved we have a Building of God an House not made with Hands eternal in the Heavens 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that Day There is not only an Heaven but for me Thus are the Saints wont to profess their Interest and assured Hope But is Hope only the fruit of Assurance I answer It is the fruit of Faith as well as of Assurance or Experience but certainly it is very comfortable when we can discern our own Interest and in some sort necessary Before we can hope for our selves our Qualification is to be supposed for that is our Evidence Therefore I shall 1 st Press you to get this Assurance 2 dly Shew what kind of Application is absolutely required that you may thus look for the blessed Hope 1 st Let me press you to get an assured Title to Heaven In a Matter of such moment would a Man be at an Uncertainty Can he be quiet and not sure of Heaven Not to look after it is a bad sign A godly Man may want it but a godly Man cannot slight it A Man may want it he may creep to Heaven some are scarcely saved 1 Pet. 4.18 Others have an abundant Entrance 2 Pet. 1.10 11. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall For so an Entrance shall be ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Iesus Christ. For want of this you quite lose your Heaven upon Earth which consisteth in Peace and Joy in the Holy Ghost and you lose much of the Influence of Hope Uncertain wavering Thoughts have little Efficacy But a good Man cannot slight it it is a breach of a Command which requireth Diligence It argueth spiritual Security when Men can be content to live long and yet do not know what will become of them How can you think of the Coming of Christ without Terror That which others look for and long for is your Fear as Felix trembled assoon as he heard of Judgment to come 2 dly
it to lie under the Wrath of God for ever and ever We were involved in the same Guilt in the same polluted Mass with others therefore we might be bound up in the same Bundle to be cast into Hell as well as they Why are we taken and others left to perish O bless God for this that we are as Brands pluck'd out of the Burning we are bound up in the same Guilt and Misery Zech. 3.2 Is not this a Brand pluck'd out of the Fire Though you feel the smart of the Rod upon your Backs remember this is nothing to Hell Damnation and Wrath to come And this is given to prevent that 1 Cor. 11.32 VVhen we are judged we are chastned of the Lord that we should not be condemned with the VVorld What cause have we to bless God that we may think of Hell as a Danger that we have escaped by Christ But then for Heaven the positive part of this Blessedness you have a Right tho not an actual Enjoyment Sometimes Heaven is said to be kept for us and sometimes we are said to be kept for Heaven 1 Pet. 1.5 VVho are kept by the Power of God through Faith unto Salvation Christ holds Heaven in our Right in our Stead and in our Names and we are kept by the Power of God for Heaven Again Heaven is prepared for us Matth. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the VVorld And we are prepared for Heaven Rom. 9.23 And that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory 2 dly The greatness of your Engagement to all the Persons of the God-head 1. To God the Father Admire the Love of God that poor Worms should be so exalted that a Clod of Earth should shine as the Sun that those dark and impure Souls of ours should be purified and glorified God could not satisfy himself with temporal Kindness with loving us for a while but he must love us for ever Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting to them that fear him From Eternity to Eternity God is God and our God Nay and small things would not content him but we must be interessed in a compleat Blessedness 1 John 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall apappear we shall be like him for we shall see him as he is O we should often work this upon our Hearts the great Love of God in predestinating us to such a Glory There is a great deal of Mercy laid out upon us during our Pilgrimage but more laid up for us Psal. 31.19 O how great is thy Goodness which thou hast laid up for them that fear thee O the greatness of Love Infinite Mercy sets it self a-work to see what it can do for Man a poor wretched Creature a thing of Yesterday a Rebel an Enemy to God think of it we may but we cannot express it to the full The least of God's Mercies is more than we can acknowledg and deserves praise much more this full Portion for here God sets himself to make a Creature as happy as it is capable The Lord hath gone to the utmost in nothing but his Love he never shewed so much of his Wisdom and Power but he could shew more but he hath no greater thing to give us than Himself and his Christ he cannot love us more there can be no more done there can be no higher Happiness than the eternal enjoyment of Himself All the Promises of the Word comes short of what you shall enjoy That which Paul saw and heard in Heaven in his Extasy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that could not be uttered 2 Cor. 12.4 The Scriptures that are sufficient to make the Man of God perfect here profess an Insufficiency Weakness and Imperfection when they come to speak of Heaven and the Glory of it 1 Cor. 13.9 For we know in part and we prophesy in part is spoken with respect to Heaven and Happiness to come there the Scripture can speak but in part there are no Words nor Notions in the World sufficient to express what God hath provided and we have not Ears to hear it All the Notions now we have of things must be taken from what is obvious to sense and present apprehension and therefore certainly because Heaven surpasseth all that hath been we cannot apprehend the Glory of it The Scripture leaves it rather to be admired in silence there are Joys unspeakable there is no Language intelligible to us that is fit to represent Heaven O then admire the Love of God the Father that hath provided such great things for us 2. Consider how deeply we are engaged to Jesus Christ to deliver us from Wrath to come He himself was made a Curse and tasted the Vinegar and Gall Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Something he suffered that answered Wrath to come In Hell there is poena damni and poena sensus the Loss and the Pain and Sense of God's Wrath. The Lord Christ had for a while the suspension of the Joys and actual Consolation of his Divine Nature a loss that cannot be imagined Mat. 23.46 My God my God why hast thou forsaken me there 's his Loss Then he had an actual feeling of the Wrath of God therefore he saith Mat. 27.38 My Soul is exceeding sorrowful even unto Death there was his Sense of Pain He was forsaken that we might not be separated from God for ever and his Soul was heavy to the Death that we might not be cast into Eternal Burnings Then for the positive Part that we might have Everlasting Glory Christ left his Heaven that we might enjoy ours he came from Heaven and is gone to Heaven again and will come from Heaven the second time and all to bring us thither with the more triumph so that going and coming coming and going he is still ours He came at first out of the Bosom of God to establish the Merit and pay the Price for our Glory God sold it not at an easy Rate the Blood and Agonies and Shame of the Son of God must go for our Glory it was no easy matter to bring sinful Creatures so near to God The Lord would not so much as treat with Apostate Angels when once they were Sinners they were no more to remain in his Presence nor to come near him but they were cast out of Heaven The Door was shut against sinning Creatures but Christ came to open it Christ came to open Paradise that was guarded with a flaming Sword he catched the Blow that we might have Communion with God and therefore he sueth it out as
therefore Men would live in their Posterity and have their Families great But this is a sad Exchange to forfeit Heaven that our Children may enjoy the World as many times it falls out that the Father goes to Hell for getting an Estate and the Son goes to Hell for spending it Tho they have an ample Patrimony yet they know not who shall enjoy it Who knows whether he shall be a wise Man or a Fool Eccles. 2.19 A Man hath no knowledg of future Events nor no power of them So that you see still we have no cause to envy worldly Men even in this Happiness We are better provided for having a Covenant-Interest that countervails all I am thy God and the God of thy Seed Tho we cannot leave them Gold Land and ample Estate yet you leave them a God in Covenant who hath undertaken for you and yours And many times they have Temporal Blessings for their Father's sake the Blessings of Ishmael if not of Isaac Vse 2. Direction that we may not seek Blessedness elsewhere Some seek it in a wrong way Carnal Men think that there is no such Happiness as in letting loose the Reins to carnal Lusts and living as they list This is the basest Bondage that can be 2 Pet. 2.19 While they promise them Liberty they themselves are the Servants of Corruption for of whom a Man is overcome of the same is he brought into bondage The Work is Drudgery and the Reward is Death they are intangled in Snares and held in Chains and is this an happy Life This doth but increase our Misery and make way for more Shame Yet carnal Men are much taken with this kind of Life they wonder how Men can abjure the Pleasure and Contentment which they fancy 1 Pet. 4.4 Wherein they think it strange that you run not with them to the same excess of Riot They think themselves very wise in following the Counsels of their own Hearts and doing as others do that are like themselves You do but make your selves more responsible to God's Justice Worldly Comforts cannot make us happy it appeareth by our many Inventions Eccles. 7.29 God made Man upright but he hath sought out many Inventions Every Sinner hath his wandrings Man being off from God never cometh on again of himself but wandreth infinitely and beats out himself with his own Inventions As a way-faring Man who hath once lost his Directions turneth up and down and knoweth not where to pitch so are all Endeavours fruitless till God direct us We are to follow God's Counsel not the Counsel of the Ungodly Psal. 73.24 Thou shalt guide me with thy Counsel and after receive me to Glory As a Clock runs at random when the Ballance is once out The Lord is willing to direct us Psal. 25.8 Good and upright is the Lord therefore will he teach Sinners in the way He is too wise to be deceived and too good to deceive O Sinners learn the upright Way When we are weary of wandring and willing to be directed such as submit themselves to God shall never want a Guide Creatures cannot make us happy such is the Restlesness of the Soul that we must have shift and change Envying one another sheweth the narrowness of our Comforts Gripes of Conscience spoil all as Belshazzar in his Cups was afrighted with an Hand-writing upon the Wall Says the young Man in the Gospel Mat. 19.16 Good Master what good thing shall I do that I may have eternal Life What lack I yet saith the Moralist In false Worship Men are unsatisfied Micah 6.6 Wherewithal shall I come before the Lord and bow my self before the High God It is not a loose Profession of the Gospel that will make us happy Mat. 11.29 Take my Yoke upon you and learn of me for I am meek and lowly in Heart and ye shall find Rest for your Souls Nothing can make us happy but what is a full Relief from Sin and Misery Here is Rest for our Souls the Foundation is laid in Justification and Sanctification Here is our Reconciliation with God hereafter is our Advancement Vse 3. It is an Invitation to the Practice of Holiness Blessedness is a great Motive David begins the Book of Psalms with it and Christ his Sermons there is enough in it to allay the Sorrows of the present Life and fill up the Desires of the Life to come All would be blessed and happy but we must take the right course say as Christ's Hearers Iohn 6.34 Lord evermore give us this Bread As Balaam Numb 23.10 Let me die the Death of the Righteous and let my last End be like his Be not content as Balaam with a Vision of Iacob's happy Seats Numb 24.5 How goodly are thy Tents O Jacob and thy Tabernacles O Israel As the Noble-man that saw the Plenty of Israel but did not eat thereof 2 Kings 7.20 And so it fell out unto him for the People trod upon him in the Gate and he died The Damned at the last Day are Lookers on but not Partakers of the Blessedness of the Righteous Luke 13.28 There shall be weeping and gnashing of Teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and your your selves thrust out Vse 4. Exhortation to those that have an Interest in this blessed Hope Behave your selves as those that are called thereunto think of it often discourse of it often and live sutable to it 1. Often meditate of the Happiness that is laid up for you and warm your selves with the thoughts of it The Mind ruminateth on Happiness Your Minds should be there Col. 3.2 Set your Affections on Things above not on Things on the Earth 2. Confer of it often 1 Thess. 4.18 Comfort one another with these Words against all the Changes and Dangers of this Life Alas how carnal and flat is our Discourse He that is of the Earth is earthy and speaketh of the Earth Joh. 3.31 3. Live more sutable to it 1 Thess. 2.11 12. As you know how we exhorted and comforted and charged you as a Father doth his Children that ye would walk worthy of God who hath called you unto his Kingdom and Glory Make Eternity your Scope 2 Cor. 4.18 Looking not to the Things that are seen but to the Things that are not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There should be a greater proportion between your Hopes and your Lives Behave your selves as those that are interested in this blessed Hope be not dejected with every Cross nor overcome with every Bait and Temptation nor live in a base and low manner this is not becoming your Hopes Show your Interest herein by the Heavenliness and Courage of your Spirits SERMON XVI TITUS II. 13 And the glorious Appearing c. IN the Encouragement to the Duty of our Heavenly Calling we have the Substance of our Hopes and the Seasons when we shall come to enjoy them to the full 1 st The Substance of our Hopes Looking
return That unto me every Knee shall bow and every Tongue shall swear It is a Prediction of Christ's Sovereignty and it is ratified with an Oath all God's Holiness and Glory is laid at Stake that it shall be accomplished Now this Prophecy is twice alledged in the New-Testament Phil. 2.10 11. At the Name of Iesus every Knee shall bow of things in Heaven and things in Earth and things under the Earth And every Tongue shall confess There it is made the Fruit of Christ's Ascension what is swear in the Prophet there is confess they are both Acts of Worship and given to Christ Presently God gave him this Power upon his Ascension for his Ascension was his solemn Inauguration into the Kingly Office Christ was a chosen King and anointed from all Eternity While he was here in the World he was a King but when he ascended up on high then he was a Crowned King and God undertook to make good this Prophecy That every Knee should bow to him as David was anointed by Samuel but crowned at Hebron But some will say we do not see that all things are put under him there are damned Spirits that resist his Counsels and there are wicked Men that rebel against his Laws every Knee doth not bow and every Tongue doth not call him Lord. But wait a little the Work is a doing Christ's Royal Office receiveth several Accessions of Glory and Degrees of Perfection till the Day of Judgment and then it is discovered in a most Imperial manner The Apostle quoteth this Place to prove the Day of Judgment Rom. 14.10 11. Why dost thou judg thy Brother and why dost thou set at nought thy Brother We must all stand before the Iudgment-Seat of Christ. How doth he prove that For it is written As I live saith the Lord every Knee shall bow to me and every Tongue shall confess to God implying that at the Day of Judgment this Promise shall be fully made good This is the consummate Act of his Regal Office then Devils and wicked Men shall all be made to stoop to Christ. Christ's Kingdom is a growing Kingdom Isa. 9.7 Of the Increase of his Government and Peace there shall be no end Not only of his Government but of the Increase of his Government then it is at its full strength Therefore it is called the Day of the Lord 2 Pet. 3.10 The Day of the Lord cometh as a Thief in the Night Then Christ discovereth himself as Lord in all his Royalties and Greatness and makes his Enemies shake before him Then also he shews himself to be a King to his People Mat. 25.34 Then shall the King say unto them on his right Hand Mark the special Title that is given to Christ when he invites the Saints into his Bosom then we come to receive from Christ the most Royal Donative and highest Fruit of his Kingly Office Thirdly The Consequents of that Day I shall name three sending of Persons judged to their everlasting State giving up the Kingdom to his Father and burning the World 1. The sending of Persons judged to their everlasting State the Elect into Glory and the Wicked into Torments For the Elect Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World O you have been too long absent Come blessed Children come into my Bosom Come possess that which was prepared for you before you had a Being in the World And then for the Wicked by a terrible Ban and Proscription they are excommunicated and cast out of the Presence of the Lord Ver. 31. Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels A terrible Ban and Proscription As Haman's Face was covered when the King was angry and so he was led away to Execution so the Wicked banished from Christ's Presence are accursed to all Eternity and so enter into their Eternal State Now from this Sentence either of Absolution or Condemnation there 's no Appeal 't is pronounced by Christ as God-Man On Earth many times God's Sentence is repealed God may speak of the Ruin of a Nation but Free-Grace may interpose Jer. 18.7 8. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up and to pull down and to destroy it If that Nation against whom I have pronounced turn from their Evil I will repent of the Evil that I thought to do unto them Deus mutat Sententiam non Decretum In the World tho God doth not change his Decrees yet he changeth his Sentence many times the Sentence shews what might be the Decree shews what shall be But now this Sentence shall never be reversed Now is the Day of Patience then of Recompence the Day of Patience is past It is said Luke 2.14 Peace upon Earth God may proclaim War against a Soul or People that he may awaken them to look after their Peace but this is a Sentence that shall never be changed The Execution is speedy here many times the Sentence is past but not speedily executed against an evil Work Eccles. 8.11 But here Christ's Sentence presently begins and the Wicked in the very sight of the Godly are thrust into Hell Mat. 13.30 Gather ye together first the Tares and bind them in Bundles to burn them but gather the Wheat into my Barn Which doth awaken the Grief and Envy of the Wicked when they shall see others gathered into the Great Congregation and themselves thrust out And then the Godly have a deeper sense of their own Condition When Contraries are put together they do mutually illustrate one another so when we see the Misery of the Wicked this matures our Apprehensions and makes us have larger Thoughts of our Deliverance by Christ. And then this Sentence to it is upon the whole Person and that for ever Upon the whole Man Go ye cursed and Come ye blessed both Body and Soul share in the Reward and Punishment And then the Sentence is Eternal it remains for ever Why for the Reward is built upon an infinite Merit the Lord Christ his Blood is of an infinite value the Virtue of it lasts to all Eternity to secure Heaven to us And the Punishment is Eternal because an Infinite Majesty is offended In short God is never weary of blessing the Godly and never weary of cursing the Wicked and accomplishing his Judgment and Displeasure against them 2. The next Consequent is the resigning and giving up of the Kingdom to the Father You have it described 1 Cor. 15.24 to 28. I suppose this giving up of the Kingdom is not taken for a resigning of his Kingly Office for Christ still holds the Government and wears the Crown of Honour to be the Head of the Church But Kingdom here is put for the Subjects of the Kingdom He shall finish the present Manner of Dispensation and present all the Elect to God and give them up as a Prey snatched out
earnestly Micah 7.3 It is the difference between us and civil Men but unregenerate they are like Cypress Trees fair and tall but fruitless of a comely Life but none of these good Works are to be found in them It is the difference between us and Hypocrites A Hypocrite like a Carbuncle seems to be all on a fire but when you touch it it is quite cold so they pretend to Religion talk much but have no true regular Zeal no spiritual Warmth It is notable our Lord himself proves his Divine Original by his Works Iohn 10.38 Tho ye believe not me believe the VVorks that ye may know and believe that the Father is in me and I in him So is this the sensible Evidence you are in Christ and Christ in you Graces are not always evident in feeling but in Fruit the Effects cannot be hid Then they are Signs and Evidences to God himself the Lord will look upon them as Marks and Evidences of his People Look as the destroying Angel was to be guided by a Sign Exod. 12.12 13. by the sprinkling of the Door-posts not that he needed it but because God would have it to be so So the Lord sutes his Dispensations and guides them by a Sign It is true God in his Gifts is arbitrary but in his Judgments he proceeds by Rule according to our Works At the last Day God will judg you not by your Profession but by your Practice what you have done he will not say You have prophesied in my Name you have eaten and drunk in my Presence but you have fed me clothed me visited me That the Faith of the Elect might be found to Praise and Honour he will have Works produced Not that God wants Evidences of our Sincerity but he will have all the World know we have not been unfruitful A Man that expecteth to be posed is preparing to answer and would give somethink to know the Questions aforehand Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment he will say Have you fed and clothed my People have you ministred to their Necessities have you relieved them with spiritual Counsel and Admonition have you been good holy and just Therefore let us provide to give an Answer that we might not be ashamed at the last Day Thus this Zeal for good Works hath the place and room of a Witness to God as the Rule and Measure of his Process to our selves as the ground of our Assurance and to the World as the great vindication of the Honour of our Profession 2. It is a Fruit of Christ's Death partly by way of Obligation for certainly God hath not been at all this cost and labour for nothing he did not project the sending of Christ and Jesus Christ did not so give up himself in the Work of Redemption for nothing but to inflame us to a great height of Piety They that live at a low rate of Holiness cross and disgrace the whole Design of the Gospel they are not apprehensive of the Love of God in giving Christ nor the Love of Christ in giving himself Our Redemption was carried on in such a way not only that the Comfort but also the Duty of the Creature might be raised to the highest Partly again as Christ hath purchased the Gift of the Spirit to fit us for good Works yea to make us zealous in them Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour Now the Spirit dwelleth in our Hearts to set our Graces a working Iohn 4.14 The Water that I shall give him shall be in him a Well of VVater springing up into everlasting Life So Iohn 7.38 39. He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living VVater This spake he of the Spirit which they that believe on him shall receive The Spirit is not a Fountain sealed up but flowing forth The Spirit of God is a mighty Spirit and comes in upon the Soul not only as a gentle Blast but as a mighty rushing Wind he comes not only in the appearance of a Dove but of cloven Tongues of Fire Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience Look as Men acted by Satan the unclean Spirit are restless in Evil and carried headlong as the Herd of Swine into the Sea so those that are acted by the Spirit of God are much more carried on with great Earnestness in the Ways of God The Devil hath not such Advantages to work upon his Instruments as the Spirit of God hath upon us The Devil works and operates in all the Children of Disobedience Ephes. 2.3 The Spirit that now worketh in the Children of Disobedience But the Devil cannot work but by Man's Consent neither can he work immediately upon the Soul but only by the Senses and by the Fancy but the Spirit of God can work immediately upon them in whom he acts Therefore being acted by him they must needs be zealous and earnest for the Spirit of God nescit tarda molimina knows no slow Motions The Soul in it self is dead and slothful and apt to yield to Laziness and Delays but when we are acted and quickened by the mighty Spirit then draw us and we will run after thee Cant. 1.4 When the Spirit puts forth its Force upon the Soul such as are drawn by the Holy Ghost they are not in jest as carnal Men are but in earnest they do not dally with Religion but make it their great business to surprize Heaven and carry on constant Communion with God Matth. 11.12 The Kingdom of Heaven suffereth Violence and the Violent take it by force Vse 1. Information 1. That Grace is no Enemy to good Works Libertinism is ancient and natural Christ died to improve Piety not to lessen it but to raise it to the highest to make us zealous of good Works that we might be carried on to Heaven with full Sails Therefore he that grows looser less watchful against Sin less diligent in the exercise of Holiness less frequent in Communion with God less humble and penitent after committing of Sin offers the greatest Abuse to Grace that may be and perverts its natural Use. There is no freezing by the Fire we may freeze indeed by painted Fire that may make us contract Chilliness and Drowsiness but true Grace is a Fire that warms and inflames our Affections Christ came to make us more chearful and lively but not slack careless and cold 2. It informs us what little Reason the World hath to cry out upon Zealots for Christ died to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good VVorks Men that are only contented with a brain Religion speculative Notions they cannot endure Heats and Fervors they would have
only looketh to the present State of things and if we have not all things which we affect under the View of Sense Trouble filleth our Hearts Heb. 12.11 No chastening for the present seemeth to be joyous but grievous There are two emphatical Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth they both intimate the Causes of our Trouble present Sense and false Appearance Of the latter I shall speak in the next Head the former is to our purpose now All Affliction is ungrateful to Flesh and Blood and so cannot but be troublesome to us if we look only to the present but then in the End it giveth us a full Recompence for all our Patience namely such an Increase of Grace as bringeth Peace along with it 3. Fancy Vain conceit and false Appearance And so we are often troubled at what may afford Joy The sad Point which the Disciples could not digest was Christ's Departure yet our Lord telleth them how necessary it was for his own Honour and their Comfort His Honour Iohn 14.28 Ye have heard how I said unto you I go away and come again to you If ye loved me ye would rejoice because I go to the Father for my Father is greater than I. If ye were kind to me ye would have looked upon it with Joy because his going to the Father was the advancing him to an higher Condition than that in which he was now the ignominious Cross was the way to Dignity and Honour Again it was for their Comfort Iohn 16.7 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you They were full of Sadness at the Thought of his Departure as if it were their utter Ruine and Undoing But the coming of the Holy Ghost would be of more Advantage to them than his staying with them it was for his Glory and their Benefit Thus we often misinterpret God's Dispensations those hard Trials which are ordered for our Comfort and Peace increase our Troubles and Perplexities We judg according to Appearance and therefore do not judg righteous Judgment So we wound our selves by our own Fancies and make our Evils much worse than they are by our vain Conceit All these concurred in the present Case They had Dreams of sharing Honours in Christ's Kingdom all which would be disappointed by his ignominious Death And they looked to the present Face of things and so could not see Glory in this Shame And besides they did quite mistake the Dispensation Secondly The Nature of this Trouble wherein it consisteth In three things 1. A Fear of Danger or Evils to come 2. Sorrow for Evils present 3. A fretting Indignation or Dislike of God's Dispensations It is Distrust to be troubled about what is to come Despondency or uncomely Dejection to be troubled about what is present Impatiency and Murmuring to dislike God's way of dealing All these constitute that Trouble of Heart from which Christ dissuadeth his Disciples 1. There was Fear in it of approaching Dangers Christ was to depart and they were to be left to an unquiet World Iohn 14.27 Let not your Heart be troubled neither let it be afraid They were afraid what should befal themselves when their Master and Guide was gone from whose Direction and Protection they promised themselves so much Comfort and Safety Future things are to be left to God's Providence Every Day that bringeth its Cares and Difficulties bringeth also its incident Comforts Matth. 6.34 Take no Thought for the Morrow for the Morrow shall take Thought for the things of it self sufficient unto the Day is the Evil thereof We must not be over sollicitous about future Contingencies nor be anxious for that to Day which may be soon enough cared for to Morrow But we usually anticipate our Troubles and make our present Condition more grievous by hearing the Charge and Burden of the future also and so by our Cares and Fears about Futurity oppress and so both overwhelm our selves and take God's Work out of his Hands 2. This Trouble did arise from Sorrow and immoderate Dejection because of the loss of Christ's bodily Presence Iohn 16 6. Because I have said these things unto you Sorrow hath filled your Hearts Usually upon the Loss or Absence of some prized Comfort we let loose the Reins of our Affections and keep no Moderation in our Sorrow and Grief as if God could not supply the Loss of the Creature by the Presence of his Spirit 3. Indignation or a fretting Dislike of God's Dispensations That this was a part of the Disciples Trouble appeareth from Christ's whole Discourse with them The bodily Presence of Christ was comfortable to them upon a spiritual Account as they injoyed many a sweet Instruction by it but they also looked for great things in the World and were confounded with the Disappointment of their Expectations The temporal Kingdom ran in their Minds and therefore the News of his ignominious Death was so afflictive to them Our Lord taxeth them for this but in a gentle condescending manner that for want of Faith and Love they were so unsatisfied with God's Design which was so expedient and useful for them and the World Now this is the usual Ground of our Troubles we set up an Anti-providence in our Hearts and obtrude some Model and Scheme of our own upon God which if he doth not comply with we are troubled But God's Way is more for our real Good though our own Way suteth better with our Fancy and vain Opinion II. Why Christians should not let their Hearts be troubled 1 st It is very incident to us We have somewhat within us and without us which will always be an occasion of Trouble There is Corruption within and an evil World without A Believer is not to become as a Stock or Stone or cease to be a Man our Flesh is not as the Strength of Brass nor are our Sinews Iron Our Saviour himself was troubled Iohn 12.27 Now is my Soul troubled But his Trouble was like the shaking of pure Water in a chrystal Glass there was no Mud at bottom Certainly it is lawful and requisite to be sensible and to be affected with our Condition but we are apt to exceed in our Fear and Grief and so it becometh a Fault There is a Dejection and Discouragement which cloggeth us in our Duty and causeth sinful Negligence and Deadness of Heart This is a Distemper which we should oppose by all spiritual means 2 dly This is contrary to our Duty and Obedience which consisteth partly in a Subjection to God's governing Will revealed in his Laws partly in a Submission to his disposing Will discovered in his Providence 1. For the first The Case is clear there if God hath forbidden Cares and Fears and immoderate Sorrows if he hath said Be careful for nothing Phil. 4.6 and fear them not therefore Matth. 10.26
Hopes we lie open to a Delusion and a Disappointment If we are kept alive if we stand in the Judgment whether we sleep or wake Day and Night here is our Comfort other things must be left to God's Will Vse Direction what to do in a time of Troubles and Dangers 1. Hope of exemption from the Trial is not that which Christ prescribeth but minding of higher things We are poor Creatures tainted with carnal Self-love and governed by Fancy and Appetite and place all our Hopes and Happiness in having our Supplies and Supports under the view of Sense and in being free from Trials Now Christ referreth not to Sense which would gratify this Humour but to Faith Let not your Heart be troubled ye believe in God believe also in me We love our selves more than God and the Ease of the Body more than the Welfare of our Souls and the World more than Heaven and our temporal Pleasure and Contentment more than our spiritual and eternal Benefit we would have our Consolation here No Christ referreth us to another Cure not to seek the Ease of the Flesh but the sure Repose of the Soul he referreth to the Objects of Faith not the Delights of Sense Spiritual Peace is the best Counter-ballance for worldly Trouble and Bitterness Iohn 16.33 These things have I spoken unto you that in me ye might have Peace In the World ye shall have Tribulation but be of good Comfort I have overcome the World 2. Those higher things which we should most regard are chiefly Reconciliation with God and assured Expectations of the heavenly Rest. These are the two grand Comforts which Christ insists upon in the Sermon which ensueth the Text. If we be reconciled to God and have the Pledg of it the Spirit of God to dwell in us and to sanctify and comfort us when dejected it is enough I will send the Comforter ver 26. And I am going to prepare a Place for you ver 2. These are Christ's two Comforts It doth not become a Christian to be dejected in his Troubles but he must be sure his Comforts come from spiritual Grounds from God's Love shed abroad in the Heart by the holy Ghost Rom. 5.5 and from the hopes of Heaven Luke 12.32 Fear not little Flock it is your Father's good pleasure to give you the Kingdom These are God's Comforts and these give Joy in Tribulation 3. There is no having these things till we have chosen God for our God and everlasting Portion and do make use of Christ as Mediator I put it into these Notions because the Faith spoken of in the Text is not a speculative Assent but a practical Belief and that lieth in a Choice of God as our everlasting Portion and Happiness and a coming to God by Christ Heb. 7.25 He is able also to save to the uttermost all that come unto God by him The first Step which the Soul taketh towards Heaven is the making God our chief Good and last End this goeth before Faith in our Lord Jesus Christ for Faith in Jesus Christ as Mediator is but subordinate hereunto as the Means leading to our chief End These two Acts are the Abridgment of the Gospel Acts 20.21 Testifying both to the Iews and also to the Greeks Repentance towards God and Faith towards our Lord Iesus Christ. Our Act towards God is called Repentance because we have deviated from our Happiness we have forsaken the Fountain of living Waters and till we grow wise and change our Course we shall never return to it Repentance is a considering of our Ways after we had gone wrong and so run our selves into Ruine and Mischief The second Act is Faith because the things we believe are above Nature Jesus Christ's whole Undertaking Birth Death Resurrection Ascension the Promises of the Gospel are above Nature God and our Duty to him are in a great measure evident by natural Light It is supposed in the Text Men will easily believe in God it is required that they believe in Christ let us make use of him as the only Means of our Recovery by his Merit and Efficacy reconciling us to God and changing our Hearts reconciling us to God's Grace and restoring his Image 4. The Advantages we have by God and Christ must be often thought of for a serious Consideration is the great help of Faith Heb. 3.1 Consider the Apostle and high Priest of our Profession Christ Iesus Our Knowledg is not operative but by lively and active Thoughts Heb. 12.2 Looking unto Iesus God worketh by our Thoughts Psal. 144.15 Happy is that People whose God is the Lord. As under the Law they were to consider their Happiness Deut. 4.7 For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for So are we to consider of the great Privileges of the Gospel God reconciled and Pardon and Life bestowed on us in and through Christ. SERMONS UPON St. LVKE XII 48 SERMON I. LUKE XII 48 For unto whomsoever much is given of him shall be much required and to whom Men have committed much of them will they ask the more THESE Words are rendred as a reason why those Servants that know their Master's Will are beaten with more Stripes than those that knew it not because they did not improve their Advantages And Christ pleadeth the Equity of it from the Custom of Men expressed in their common Proverbs or Sentences that go from hand to hand among the People A Beneficiary that hath received much from his Benefactor is obliged to a greater Gratitude A Factor that hath his Master's Estate in his hands must make a Return according to the degree of the Trust. These things being evident by the Light of Nature and granted among all Men our Lord accommodateth them to his purpose which is to shew God's Proceedings with Men are according to the degree of their Advantages For unto whomsoever c. In the Words observe four things I. A double conveyance of Benefits to us Whatever a Man receiveth it is either given as a Gift or committed as a Talent For first he saith To whomsoever much is given and presently To whomsoever Men have committed much II. These things are not given to all in the same measure there is a difference in the Distribution some have much others have little III. Whether Men have received much or little it is all in reference to an Account this is signified in the words required asked IV. Answerable to their Mercies shall their Account be Much for much and little for little To whom any thing is given of him something shall be required and asked but to whom much is given and committed of him shall they ask the more not more than is committed but more than is required and asked of another As where the Soil is better and more tilled we look for the better Crop and we expect that he should come sooner that
Zealous and Earnest he came running to him It was Humble he kneeled down to him and besides it was Civil and Respectful he calls him Rabbi and gives him the title of good Good Master he comes with a kind Compellation which shews his Reverence and Respect to Christ This was the Manner of his Address 4. The Question it self which is weighty and serious What shall I do to Inherit Eternal Life Out of all these Circumstances take this Observation Doct. That men may go very far in a sense of Religion and yet come short of True Grace I give it with respect to the Context This young man is a pregnant Instance he went far for as this Text delivers his Character to us you will find few his Equals and the most part of the World left behind him Here 's a Young Man a Rich man a Noble man that is troubled about Salvation and seems to forget himself and his Dignity he comes running to Christ kneels to him and puts a serious Question but yet he came short the Context shews that for when he heard of Christs terms he went away sorrowful To make good the Observation 1. I shall shew what was Commendable in this Young Man 2. Where the defect and fault was for here seems to be nothing but what is fair and plausible he comes and he comes kneeling to Christ and says Good Master what shall I do that I may inherit eternal life I. There is something yea much commendable in him and worthy of Imitation and that will appear by considering 1. The Question which he puts 2. The Quality of the Person that propounded it 3. The Manner how First The Question asked What shall I do that I may inherit Eternal Life This for the substance of it is a good Question and very necessary for all to ask Our Hearts would be in a much better frame than they are if we did ask it more and ask it oftner O how shall we do to be saved 1. It is not a Question about another Man but himself We read of an impertinent Question put by Peter to Christ Iohn 21.21 Lord what shall this man do Many do not look inward and are busie about the Concernments of others but here it is not What shall they do or what shall others do But Good Master What is my Duty what shall I do to be saved 2. It is not a curious Question or the Proposal of some intricate Doubt and nice debate Titus 3.9 Avoid foolish Questions Curious Questions argue wantonness they that are Heart whole will dispute and wrangle about unprofitable needless points but neglect those that are most weighty and necessary and it is a true Rule Deficit in necessariis qui redundat in superfluis Those that wholly give up themselves to vain janglings neglect more necessary and profitable matters But the Young Mans Question is not about curious Speculations but a weighty point What shall I do to be saved 3. It is not about the Body but the Soul There are things necessary for the outward Man and Questions of that Nature are too rise with us What shall we eat and what shall we drink and what shall we put on Mat. 6.25 All Mens care is about the Body and these worldly Questions do most perplex their Hearts How shall I be cloathed and fed But this Young Man's Question is not about any matter of the World but the saving of his Soul How shall I do to live for ever with God 4. About his Soul he doth not ask a frivolous or small thing but a thing of the greatest moment in all Divinity What shall I do that I may inherit eternal Life A weighty matter the weightiest of all others Mat. 6.33 Seek first the Kingdom of God and his Righteousness Prov. 4.7 Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding And certainly such a Question as this discovers a good Spirit 1. That he was no Sadducee for he enquires after Eternal Life which they denyed The Young Man was one that did believe Heaven and Hell and enquires after the way how to escape the one and obtain the other 2. It discovers some Thoughtfulness about it Many of Christ's own Disciples dreamt of an earthly Kingdom they were ever putting Questions to Christ about it Acts 1.6 Lord wilt thou at this time restore again the Kingdom to Israel But his thoughts were more upon the Kingdom of Heaven than upon a Temporal reign which they fancyed to themselves 3. It discovered that which was very sensible of the connexion that is between the End and the Means that something must be done in order to Eternal Life There are some men that would have Heaven and Happiness but are loath to be at the cost Numb 23.10 Let me dye the death of the Righteous and let my latter end be like nis At oportuit sic vixisse but we must live so if we would dye so It is presumptuous folly to hope for the End without the Means there are Means leading to the End which must be enquired after and regarded by us Well then so far the Pharisee is right that without Holiness no man shall see the Lord. 4. This Question so put discovers that he was sensible that a slight thing would not serve the turn not a little saying and outward Profession This was not a vain and loose Person but a moral Man and one that had done much yet What good thing must I do 5. This was the Errand and great thing that brought him to Christ to find the way to Heaven and true Happiness The Man was rich but he saw that his happiness lay not in Riches but in everlasting Salvation and thereupon he goes to Christ to learn how he should do to obtain it There were many which followed Christ upon other Accounts some for his Miracles he cured their Diseases others for the Loaves Ioh. 6.26 but he comes to him about Eternal Life 5. This Question was seriously put he did not ask it in jest but in the greatest earnest When men are convinced things now begin to be real and seem other than formerly they did they think and speak and talk like men in another World Sin is another thing they were wont to marvel what made men keep such a do about Sin What great harm was it to take a little forbidden pleasure That it was hard measure to be held so closely to Duty but now they have other Thoughts some are anxious all are solicitous and careful and enter into consultation about the means of Salvation When the Corinthians were made sorry by Paul's Letter 2 Cor. 7.11 What carefulness it wrought in you In short that I may gather up all I have said Necessary Questions are better than those which are nice and impertinent and Practical Questions are better than Speculative and Questions about Spiritual and Eternal things are better than those that only concern Temporal Questions about
as the only Saviour to bring us to God VSE This may humble us that we go not so far and to caution us that we do not rest here First To humble us Alas most men go not so far as this young rich man that comes thus seriously to Christ about a Question of Eternal Life It is a saying of Athanasius Vtinam omnes essent Hypocritae Would to God all men would go so far as Hypocrites He means it not as to Dissimulation but partial Obedience It were a blessed thing for the World if all men went so far as this Young man so as 1. To have their Thoughts taken up about Eternal Life The most part of the World never consider whence they are nor whither they goe nor what shall become of them to all Eternity We busie our Thoughts about our Temporal Interests and are carking how we may live in the World and maintain our selves but never take care how we shall live for ever If you go from house to house you will find this Question very rare What shall I do to obtain Eternal Life Go up and down among People every where and you meet with no such Language as this go to Young and Old Poor and Rich Great and Small We have many thoughts in us how to dispose of our present Affairs but few think of the World to come Should a mans thoughts be taken up about furnishing his Inn where he tarries but a Night and neglect his Home Thus we busie our selves about the Affairs of this Life when to morrow we must be gone and mind not the World to come where we must abide for Ever not once a Year doth such a thought run in our Minds we never ask or speak about it nor will we suffer any to do so so far are we from being diligent and Earnest to get it resolved This is the least part of our care 2. To be sensible it is no slight matter to have an Interest in the World to come Most men think they shall do well enough for Heaven a small matter will serve the turn for that and there needs not such great solicitude about it This was a moral man no debauched Person yet he is troubled and makes enquiry after Eternal Life Many think a slight saying God have Mercy upon me or a little overly trust upon the Mercy of God will serve the turn 3. To have such a sense as to choose fit Means He had heard the Pharisees long but was not satisfied their Doctrine was cold without any spirit and life and their Zeal was all for Externals and Bodily Exercise that was of little Profit Eternal Life was a thing sparingly spoken of by them but more plentifully by Christ therefore he goes not to the Scribes and Pharisees and chief Priests who arrogated to themselves the Knowledge of Mysteries Many heap up Teachers to please their own Lusts. 4. To be so concerned as to be Earnest in the Means This man ran after Christ when he missed him in the house and they will not come to the Congregations of the Faithful where this great Question is discussed What they shall do to inherit Eternal Life Eccl. 5.1 Be more ready to hear than to give the sacrifice of Fools And Iames 1.19 Be swift to hear but we are cold slack and negligent Many are even ready to thrust the Means from them and say unto God Depart from us for we desire not the Knowledge of thy ways Job 21.14 Those Means that should do them good are tedious and irksome therefore this should humble us that we go not so far as this Pharisee Secondly To Caution us do not rest in a Common work 1. In a desire of Heaven as your only Happiness Alas this is a Common thing both to Regenerate and Unregenerate Ioâ— 6.34 Lord evermore give us of this Bread Is any Man such an Enemy to himself as not to wish it Numb 23.10 Let me dye the death of the Righteous and let my latter end he like his A Natural Man may discern that true Happiness lyes not in outward things but in Eternal Life as this Man did and accordingly may have a desire as he had 2. Do not rest barely in a Desire that moveth us to the use of some means unless it bring us to a perfect Resignation to God This Man had a good mind to Heaven he cheapens it but is not willing to go thorow with the price Many have good Desires and Intentions but will not sell all for the Pearl of price Matth. 13.44 They will not come up to Christs terms namely to lay every Affection and Lust at Christs feet and wholly resign themselves to be guided by him in his own way to Happiness and so they may go to Hell notwithstanding all their Desires 3. If we would not rest in a Common work then two things we must take care of which are opposite to the double defect of this Young Man Brokenness of Heart and unbounded Resignation of our selves to the Will of God bring your selves to that and the thing is done 1. Brokenness of Heart this Young Man hath a great Opinion and Conceit of his own Righteousness Being full of his own Righteousness he came to be approved by Christ rather than be directed Here lay his great Fault he enquires the way to Heaven but yet believes himself to be in the way already yea far gone in that way holy in his own estimation therefore you must cherish an humble sense of your own nothingness for Christ bid him do that 2. Resignation of your selves to God's Will Have a care of the Love of Riches or any Carnal Affection If you be wedded to any Temporal thing it will be your bane and destroy all Religion and make you go away sorrowful after many fair offers and many good meanings It is difficult for the Rich but even the Poor have their difficulties too He that starves as well as he that surfeits hath his difficulties in the way to Heaven Every Man hath a tender part of Soul some carnal Affection that he doth allow reserve and is loth should be touched therefore till there be an unbounded resignation and we fully throw our selves at Christs feet it is impossible ever we should come to the Kingdom of Heaven The Soul is never right with God whilst we stand hagling and dodging with God no give up your selves to him without Reservation to be guided and ordered by him at his Will and Pleasure as Acts 9.6 Lord what wilt thou have me to do They that are sincere do not dispense with themselves in any thing and say Thus far they will go and the Lord be merciful to me in this But they absolutely follow Christ see Luke 9.59 to the end Herod did many things this Young Man had a forwardness and urgent desire Thus it is with many Heaven must fall into our Lap or we will have none of it if it put us to pains or cost it is
they call Christ Lord and Saviour but do not rest upon him for Salvation nor obey him therefore this will be of no use to them as to Eternal Life So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father that is in Heaven Thô we profess Christianity and seem to have a great Respect to Christ's Memory yet without the practice of Faith and Obedience we shall have no Benefit by Christ and shall never enter into the Kingdom of Heaven Only those who being condemned by the Law fly to Christ by Faith and study to bring forth the Fruits of Newness of Life shall be saved by him Again Iohn 8.31 If ye continue in my word then are ye my Disciples indeed There are Disciples in Name and there are Christ's Disciples indeed such as are so in Truth Life and Practice Whatever Priviledges Men may have by their outward Profession and Shew yet they have no ground of solid Comfort till they persevere to walk according to Christ's Direction and continue in his Word Thus when we renounce the Devil the World and the Flesh and cleave to Christ as Prince and Saviour and resign up our selves to his Use when this is done in reality then do we enter our selves indeed to be his Disciples This is implyed in our Baptism as in the Primitive Times when they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr phraseth it they did solemnly renounce Christ's Enemies and profess to choose him for their Lord and Master and yielded up themselves to be guided by him in his own way to Heaven And the Apostle telleth us 1 Pet. 3.21 Baptism saveth us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God that is an hearty acceptance of God's Offers and an engagement in his strength to do his Commandments Secondly Why this is necessary beyond Alms and all other Amiable Qualities 1. Because Heathens and Men of a false Religion may Excell in Charity and other Moralities and yet without true Grace they are nothing The Apostle tells us The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 And that they excelled in Charity as well as other things appears by Titus 3.14 Let ours also learn to maintain good works for necessary uses Who are they that he calls ours also Compare it with v. 8. That they which have believed in God be careful to maintain good works that is those of our Religion as well as the Iews and Pagans The Gentiles were much given to Charity Paul saith Acts 28.2 The barbarous people shewed us no little kindness Mercy had an Altar in every City of Greece The Alchoran of the Turks say That if men knew what a pleasant thing it was to give Alms rather than want somewhat to give they would slice out their own Flesh So that the Gentiles and men not under the Institution of Christ those that are without the Covenant and Promise and Grace may be addicted to Alms. But now all this is nothing without true Grace 1 Cor. 13.3 Thô I bestow all my Goods to feed the poor and have not Charity it profiteth me nothing A Man would think there were a Contradiction in the Apostles Speech for how can one bestow all his Goods to feed the Poor and yet want Charity If this be not Charity what is I would not Interpret it If I bestow all my Goods upon the Poor Hypocritically for it is a hard thing to conceive Hypocrisie should go to such a length but there is the Grace of Charity and the Natural Amiable Quality of Charity If a Man have not a renewed Heart if it be a meer Natural Motion without Spiritual Grace and that cannot be till they enter themselves Disciples to Christ in the way spoken of it is nothing The Apostle commends the Macedonians that were a poor People yet did exceedingly stretch themselves to contribute to the Poor Saints at Ierusalem 2. Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God And here was the true Method before they gave their Goods they offered their Hearts to God they gave up themselves to the Lord Christ to be his Disciples they entred themselves into his Service This is the true Fountain of Charity and then it comes to something 2. There is need of Faith in Christ in order to our Acceptance with God and Reconciliation with him and therefore all the Good Works we do will not profit us till we become Disciples of Christ Why till we Believe his Atonement and Reconciliation is not reckoned to us for the Gifts of Enemies are giftless and unacceptable Since the Fall there is no way of acceptance with God till we change our Copy and come to claim by a new Covenant Nothing will render us acceptable to God but compleat Innocence or else Repentance and Faith in Christ. While we stand upon our own Bottom alas the least Failing is damnable and spoils all the good we do for without Faith it is impossible to please God Heb. 11.6 and Rom. 8.8 They that are in the Flesh cannot please God VSE To shew the Necessity of becoming the Disciples of Christ that you may not satisfie your selves with any thing you do without it or beneath it till you have taken Christ for your Saviour But you will say What need this ado we are Christians are not we dedicated to his Service Baptized in his Name I answer three things 1. There is the more need of entring your selves Disciples of Christ because you are Baptized that you may fill up your Baptism with answerable Duty The Apostle Paul presseth to put on Christ Rom. 13.14 But put ye on the Lord Iesus Christ and that because they had put on Christ Colos. 3.10 Seeing ye have put on the new man We are more engaged by our Profession and Covenant sealed in Baptism if we have put on Christ Sacramentaally we must put him on really Rom. 6.11 Reckon your selves to be dead indeed unto Sin but alive unto God through Iesus Christ our Lord. And indeed this is so far from being an Objection that it binds us the more strongly However God may deal with Infidels to be sure it will not fare well with you if you mock God with an empty Formality and put him off with a Baptismal Regeneration without a real Regeneration if ye put on Christ in Profession and do not really put him on and know his Grace in Truth All are engaged the more strongly that live in the Church not only by the common necessity that is upon all Mankind of running to a Redeemer but because of their Profession Rom. 6.3 4 5. Know ye not that so many of us as were baptized into Iesus Christ were baptized into his Death Therefore we are buried
themselves in this that they have not got what they have by Extortion or Cousenage or by any fraudulent or unlawful Means that their Heritage comes to them lawfully in the fair way of Providence but if they have it and they look not to their Hearts it will enchant them It is not the means of gathering Wealth but the deceitfulness of it however gathered that choaks the Word The very possession and presence tho' it be not greedily sought for nor unlawfully purchased may inchant our Minds and render us unapt to obey Christs Commandments Take three Propositions 1. That it is possible yea very likely that our Hearts may be inordinately set upon Wealth lawfully gotten and therefore God gives us that Caution Psal. 62.10 If Riches increase set not your heart upon them Tho' they should encrease by God's Providence yet consider a Man may drink too freely and be intoxicated with his own Wine The Mind may be inchanted with a secret delight and desire to retain and encrease Riches lawfully gotten A man may be a Slave to his Wealth and loth to part with it upon Religious Reasons It is very likely it will be so when men have any thing in the World Saith Austin Nescio quomodo cum superflua terrena diliguntur arctiùs adepta quam concupita comprimunt nam unde juvenis iste tristis discessit nisi quia magnas habebat divitias Aliud est enim nova incorporare quia desunt aliud jam incorporata divellere illa enim velut cibi repudiantur ista vero velut membra praeciduntur I do not know how it comes to pass but so it is there is more Danger in possessing Wealth than in getting it this Young man went away sad for he had great Riches And it is one thing saith he to refuse that we have not another thing to part with what we have we may refuse that we have not as we do some meats but that we have we are loth to part with it as we are with the Members of our Bodies Covetousness is not to be determined by a greedy Thirst only but also by Complacency Delight and Acquiescence of Soul in worldly Enjoyments Tho' we would not desire more yet if our Hearts be glued to that we have already we are unapt for the Kingdom of God these are torn from us as Members In short It is the Corruption of our Nature that we are very prone to affect worldly Goods too much and so much the more by how much the more plenty and abundance of them is enjoyed The Moon is never in an Eclipse but when she is at the full so when we are at the full these things prevail over us They that have much Flax and Gun-powder in their Houses had need be careful to keep Fire from it so a Christian that enjoys a great store of Wealth had need look to his Heart that Corruption do not meet with it that Aversion from God and Conversion to the Creature is so Natural to us that when we have great store of the Worlds Goods we are ready to set our Hearts too much on them 2. Proposition That the gathering of a Spiritual Disease is very secret and insensible Bad Humours breed in the Body and are not discovered till a strain much more Distempers breed in the Soul e're we are aware and therefore the more Caution is necessary Prov. 30.9 Give me not riches lest I be full and deny thee and say Who is the Lord Every Man is afraid of Want and Poverty but who is afraid of Riches yet Agur is as much afraid of that as of Poverty Our greatest Learning is to learn how to abound The worldly-minded judge Riches and abundance a happy Condition O blessed is the Man they will say that is in such a Case it is the summ of every Man's wish but to be shye of the World to suspect Danger in Plenty it can never enter into their Hearts But alas as a rank Soyl is apt to breed Weeds so many Snares are incident to this Condition and this sort of Life Alas they that have great and plentiful Estates how apt are they to pamper the Flesh to grow forgetful of God slight in holy things to be wedded to worldly Greatness A corrupt Heart will take Mischief in every course of Life as a Drunken man will stumble in the plainest way but especially in a plentiful Condition As soon as men have any thing in the World their Heads are lifted up above their Brethren and they grow proud scornful of God's Word slighting of Holy things and we are wholly enchanted with pleasures of such an Estate but consider not the Snares that secretly are laid for their Souls 3. Proposition There is no Means to prevent the Danger but by the continual Exercise of Good works and a prudent Carefulness to improve our Substance for God's Glory and helpfulness to others Look as we clip the wings of Birds that they may not fly away from us or as we cut off the superfluous Boughs of Trees that they may not hinder their growth and heighth So this should be your Care not to joyn House to House and Field to Field for then our desires will swell into so vast an Excess and Proportion as will not become Grace and hopes of Heaven No but your business should be how you should honour God Prov. 3.9 Honour the Lord with thy substance and with the first fruits of all thy increase Give Alms and all shall be clean unto you Luke 11.41 A Man's Care should rather be for contracting and cutting short his Desires and how to make use of it in order to Eternal Life Unless there be this constant Solicitude upon the Heart it is impossible for a Rich man to enter into the Kingdom of Heaven SERMON X. ON MARK X. v. 23. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God YOU have heard this Young Man was loth to sell all and yet loth to quit his Hopes of Eternal Life He did not go away murmuring and frowning against Christ but because he could not bring both Ends together He went away sad for he had great possessions The Instance of this Young man had raised them all into wonder and therefore when they were full of Thoughts about it our Lord would make use of this for the Instruction of his Disciples You find our Lord edifying his Disciples upon all occassons and improving every Occurrence for their Good As a wise Man passing by the Field of the Sluggared learns Wisdom and hath a sensible discovery of the Loss and ill Effects of Idleness and careless Indiligence So by this Young Rich Man's Refusal of Christ's Terms the Disciples might know the Snares of the Wealthy and what a pull-back from Christ the Love of the World is Surely they that were sent forth to gain the World need such an Instruction partly that they might be
They do not make us corrupt or put Corruption into us but only discover the Corruption that is there already as when we fill a leaky Vessel the unsoundness of it is seen as soon as it is fill'd it begins to run out Our Corruptions are drawn out by these things and plainly discovered to the World when the Fault is not in the Riches but in the Lust. 2. When Wealth is spoken of as an Estate full of spiritual danger it is rather to check our desires of it than to lessen God's Bounty as if there were no Obligation upon us by thâ—se Temporal Blessings If we covet and seek great things for our selves we do but run into the mouth of Temptation 1 Tim. 6.9 They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in destruction and perdition We are to bless God for his Bounty but we are to guard our own Hearts and contract our desires before the Will of God is declar'd When we ask Riches we know not what we ask Do not aim at great things for your selves in the World 3. Wealth considered not as sought by us but as given by God needeth peculiar and special Grace to improve it because we must not only look to the manner of Acquisition but to the manner of Fruition It is true we have honestly acquired it it comes to us fairly but then we must see how we enjoy it Some are rich because they are wicked having gotten their Wealth by unjust and indirect means but others are Wicked because they are Rich being corrupted by the Enjoyment of them There are some Gifts of God that are Absolutè bona so absolutely good that they can never be evil such things do certainly make the owner or him that possesseth them good too as the Graces of the Spirit Faith in Christ the Love of God Fear of his Name but one may be rich but yet never the better Nay consider Man in statu lapso fallen from God to the Creature he is easily made worse and usually is too and that by the good things he doth enjoy if the Lord doth not vouchsafe to him his Grace 4. I Answer again When Temporal Blessings follow Eternal then it is well as Wisdom with an Inheritance is good And Solomon asked Wisdom and with it God gave him Riches and Honour in great abundance but where they are given singly and apart so they are given to God's Enemies Elijah was poor and Ahab rich Paul that holy Man was in Prison and bound with a Chain and Nero at the same time Emperor of the World God hath Gifts for all his Creatures some in one way some in another shall find him a good God Jesus Christ that gave his Holy Spirit to the best of the Apostles gave the Bagg to Iudas Nay Jesus Christ himself that had the Spirit without measure chose a poor Estate He that made a Fish to pay him Tribute could as well have made Men to do so he that multiplyed a few Loaves could have encreased his Stock he that made the World could have built himself a stately Pallace but when he was rich yet for our sakes he became poor 2 Cor. 8.9 that he might lanctifie holy Poverty in his own Person and honour by it his own Example and usually he cuts his Children short while wicked Men live in Plenty Therefore they that meerly have Riches that is that have it apart from Grace are in a worse Condition than those that are kept low and bare As a Child may be Dieted for its Health while a Servant is left to a free Allowance so God knows our Weakness And they understand nothing in Divinity that do not know this that God works congruously and will not only give strength but will also abate the Temptation it self and not suffer us to have over much in the World lest it should become a Snare to us So much for the Persons spoken of They that have Riches 2. The Priviledge in Debate that which is denyed or hardly vouchsafed to them is Entering into the Kingdom of God By which is meant 1. The Kingdom of Grace and so the meaning is they are uncapable of the Doctrine of Christ as the thorny Ground was of the good Seed Now what are they that answer to the thorny ground they that are choaked with the Cares and Riches and Pleasures of this Life Luk. 8.14 that 's the Heart wherein Christianity cannot enter with any good effect and success these choak and destroy many hopeful seeds of Grace which would otherwise spring forth in a lively diligence and earnest pursuit of that one thing necessary And this may be the meaning of how hardly do they enter viz. the great difficulty of rich Men's becoming the Disciples of Christ and the truth is at the first setting forth of the Gospel it was verified by plain Experience for it is said Matth. 11.5 among other Miracles which Christ wrought he tells us the poor have the Gospel preached unto them it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all to be Gospelled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not many wise men after the flesh nor many mighty nor many noble are called 1 Cor. 1.26 not many of that Order and Rank 2. Entering into the Kingdom of God may be expounded of being made partakers of his Glory in the Kingdom of Heaven this follows necessarily upon the former for if they are uncapable of Grace they are uncapable of Glory And this is true too Iames 2.5 Hath not God chosen the poor of this World rich in Faith and Heirs of the Kingdom And this was such a truth that even the Scoffers and Opposers of the Christian Religion took notice of it Iulian the Apostate in his Epistle to Ecebolius speaking scoffingly of those Passages saith I have taken away from these Gallileans some of their wealth that they might not be deprived of the Heavenly Kingdom which their Master promised them 3. The thing spoken of these Persons with respect to that Priviledge there the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesichius a form of Admiration And the matter How hardly It is not an utter impossibility but a very great difficulty All Men are saved with difficulty If the righteous scarcely are saved 1 Pet. 4.18 It is no easie matter but it is more difficult for them than others It is passionately expressed Oh how hardly it is the greatest difficulty imaginable such as made the Disciples wonder they were astonished at his words Ver. 24. Afterwards it is set forth by the Proverb of a Camel passing through the Eye of a Needle Ver. 25. Many foolish Conceits men have about this whereas in truth it is nothing but a Iewish Proverb to shew it is a very unusual thing of extraordinary difficulty not to be removed but by the Almighty Power of God but with God all things are possible V. 27. Not
Suppose these Worldly rich Men should take to the serious Profession of Religion as some of them do and so mask and varnish over a Heart wholly wedded to the World and Worldly things with some kind of form and garb of Religion and it may be the strictest too yet they can never walk worthy of it nor hold and maintain it with any power and vigour They are Enemies to the Cross of Christ and why they mind earthly things Phil. 3.18 19. Christ speaks of selling and forsaking all and they are for getting and taking all into their own hands Now it is more difficult for them that have any thing in the World to comply with Christ's Commands Surely they that live in a lower Condition have less Temptations The young Man here went away sad For he had great Possessions I shall mention a Story of a Souldier of Antigonus which is well known because it helps to set forth what we have now in hand This Person had a very loathsom Disease upon him which made his Soul desire to be divorced from his Body and then none so ready and forward to venture himself in all Battails as he and when the General admiring his Valour got him to be Cured then he that had been so prodigal of his Life before was as shy tender and wary of it as others when he had a Life worth the keeping he was loth to venture and expose it to danger I apply it to this purpose It may be when the World disappoints thee thou art ready to venture thy little All for Christianity but if any thing may make the World sweet to thee none so sparing so afraid and ashamed to own Christ as they Certainly it conduceth much to the safety of Grace to have the Temptation removed as well as to have the Lust abated Rebus in angustis facile est contemnere vitam He that hath little can soon part with it whereas Riches expose to Apostacy 2 Tim. 4.10 Demas hath forsaken us having loved this present World 4. It maketh Men apt to take up their rest here and to sit down satisfied with the World as their chiefest good without any earnest longing for or looking after a better Estate Psal. 17.14 From men of the World which have their portion in this Life small hope or desire of the Pleasures of another World they will have their Heaven here and therefore how hardly shall they enter into the Kingdom of Heaven The Lord will not remove us à deliciis ad delicias from Dalilah's Lap to Abraham's Bosom from carnal to spiritual Delights and the truth is they have no mind to be removed Iames 5.5 Ye have lived in pleasure on the Earth and been wanton Here we are in a place of Exile Banishment separation from God where God doth not exhibit himself in that Latitude which he doth in the other World and yet here they seek their Felicity Luk. 6.24 Woe unto you that are rich for you have received your Consolation God requires of us Contentation and allows us a temperate use and holy delight in the Blessings of his Providence but we are not to take our whole Comfort here for that is meant by our Consolation and sit down drunk with Temporal Happiness that will make us mindless of those other things offered to us in the Gospel and kept for us in the World to come 5. They are apt to wax proud and scornful and impatient of Reproof and so grow licentious and lose the benefit of the Remedies that might reclaim them from their Errors 1 Tim. 6.17 Charge them that are rich in this World that they be not high minded I interpret it of this sort of Pride when Men grow scornful of Admonition Licentious in sin and hate Reproof All Pride is incident to Riches but especially this Pride for as soon as a Man hath any thing about him he begins to speak higher and look higher and fare higher and to display the ensigns of his Vanity in his Apparel but chiefly his Heart is higher and so grows impatient of check and so cannot bear the means God hath appointed to warn him of his Danger and Duty They think we are too bold thus to deal with them and speak to them It is observed of Beasts that they never grow fierce but when they are in good plight so usually Men when they are full grow scornful and fierce and cannot endure to hear the mind of God powerfully and plainly set forth Great Men have great Spirits and they will not stoop to such base and mean Persons as the Messengers of Christ Ier. 5.5 I will get me to the great Men and will speak unto them c. but they have altogether broken the yoke and burst the bonds Jer. 13.15 Hear ye and give ear be not proud for the Lord hath spoken Men are high and scornful and if they have any thing to bear them out in Contempt of the Lord's Message they set themselves to oppose Christ and his Interest and dash against the Corner-stone thô they are broken in pieces They are the great and Yokeless Men of the World that will come under no Rule and no Awe of Christianity 6. They are Wanton and Sensual and so must needs be careless of Heaven and heavenly things Partly as Sensuality brings a Brawn and Deadness upon the Heart and takes off all sense and feeling and savouriness of Spirit Hos. 4.11 Whoredom and Wine and new Wine take away the Heart that is infatuate Men and make them of such a base Bruitish Spirit that they are uncapable of sound reasoning or of entertaining the Doctrine of Godliness 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth A Life of Pleasure brings on a strange Deadness and Infatuation upon the Soul partly as Sensuality engrosseth the time and causeth us to waste those precious Hours in which we should make Provision for Eternity to eat drink and be merry and knit one Carnal Pleasure to another and so leaves no room for any serious sober Thoughts of God Christ and the World to come and Necessity of Regeneration and taking the way of Holiness Luk. 12.19 I will say to my Soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry And partly as Sensuality doth strengthen our Enemy The greatest Enemy we have is the Flesh and the more we please it the more we set back our Salvation Now when Men nourish their Heart and strengthen their Corruptions how can they be overcome by the Power of the Lord's Grace Iames 5.5 Ye have nourished your hearts as in a day of slaughter They add Fuel to their Lusts and make Corrupt Nature more active and stirring than otherwise it would be Now rich Men are very sensual and apt to please the Flesh yea they can hardly avoid it in the Plenty of Accommodations they enjoy as Scripture and Experience witnesseth Sodom was a pleasant and fruitful Place
and was as the Garden of God What were the sins of that place Pride Fulness of Bread and abundance of Idleness Ezek. 16.49 and that fulness did dispumare in libidinem as Tertullian saith Issue out into monstrous Lusts. Alas where there is such a glut of Worldly things what hope is there to prevail and bring Men under the Power of strict Religion and that Holiness Christ calls for Men grow excessive in their Pleasure and they refresh not their Labours with some kind of Pleasure for that God hath allowed but they refresh one Pleasure with another and so set up the Flesh in God's stead their God is their Belly Phil. 3.19 and they are Lovers of Pleasure more than Lovers of God 1 Tim. 3.4 Men think Sensuality no sin in those that are rich Indeed greedy getting or griping to raise an Estate the World will Condemn O! but when a Man lives plentifully and is at Hearts Ease without considering whether he nourish a Temptation or no the World takes no Notice of that Psal. 49.18 While he lived he blessed his Soul and men will praise thee when thou doest well to thy self that is when thou spendest freely upon Carnal Satisfactions that is accounted more honourable nay and they themselves do applaud themselves in this course and think because their Estates will bear it therefore they may indulge their Carnal Desires O! do not think so You are to consider things with respect to Eternity and the World to come Plenty will be no Excuse You would be angry with your Cook if he should make your Meat too salt because he had store of Salt by him so may God be angry with you if you have Plenty such as would refresh the Hungry and supply the Needy and you altogether lay it out upon Pomp and Pleasure above what your Estates and what your Bodies will bear but chiefly what your Souls will bear for you should keep up the welfare of your Souls and be ready and free towards God Do you think you were made only for Idleness and Pleasure and others must Glorifie God only by Labour and Service The rich Glutton was cast into Hell here was no Oppressions but he fared deliciously every day and sucked out the sweetness of his Wealth and the Indictment that is brought against him is this Luk. 16.25 Son remember that thou in thy Life-time receivedst thy good things A Slavery to Pleasures will make the hardship and Duties of Religion intolerable You are brought into Bondage and under the Power of these things and then you cannot leave them that you may attend upon the good of your Souls and upon the things that relate to Eternity 1 Cor 6.12 All things are lawful for me but I will not be brought under the power of any 7. The more Rich the more wedded we are to the World for Crescentem sequitur cura pecuniam usually the more we have our desires are encreased to get more Eccl. 5.10 He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Men when they are low are modest Food and Raiment is enough and they receive it with great thankfulness but if they had a litle more in the World then they should serve God without distraction and if they had such a proportion they would care for no more but if those desires be granted they find themselves entangled and their Hearts deceived and still they must have more and more until they settle into a worldly course As a River the greater it grows by receiving of little Brooks the wider and deeper still it wears the Channel so outward things the more they encrease the more they enlarge desires Men would be a little higher in the World a little better accommodated and when they have that they would have a little more and still a little more and so keep joinining house to house and field to field 'till there be no place that they may be placed alone in the midst of the earth Isa. 5.8 They would seize upon all things within their grasp and reach As Fire increaseth with new Fuel so this burning desire doth increase on their hands whereas we should still take thankfully what God vouchsafeth to us without those vast cravings and desires and look after no more than will serve us in our Passage to Heaven Mariners freighted for a near Haven will not Victual for a long Voyage Magno viatico breve iâ—er non instruitur Time is short 1 Cor. 7.29 Thus there is very great difficulty with respect to the sins that are incident to a plentiful Estate and grow upon us insensibly 1 VSE This Doctrine sheweth us how Contented we should be with a mean Condition if God reduce us thereunto We can hardly be poorer than Christ and his Apostles and shall we murmur Many have more than they had take them all together and yet think their Condition hard and streight 1 Tim. 6.8 And having Food and Raiment let us be therewith content God hath freed thee from those Snares and Occasions of sin which others are subject unto and so thy way to Heaven is made more easie Certainly they that do indeed intend the Kingdom of Heaven would not desire a more difficult Passage therefore be Content with a mean Estate thô you have no more than Necessaries Contract your Desires and your Trouble will be lessened The Israelites said to the King of Edom Let us go through your land in peace but the Cravings of Carnal Men are endless they enlarge their desire as Hell Habbac 2.5 Not to be Content with our Lot and Portion especially when it is competent is a great sin When you hunt after more what do you but increase your Temptations and multiply your Snares You load your selves with Clay Habbac 2.6 Base Riches which pollute you Thorns which make your Condition more uneasie And when will there be an end of these desires Lust will grow with the Possession the more Wood you put on the more the Fire encreaseth Therefore rather bring your Minds to your Estates than your Estates to your Minds if you be not Content with what you have now you will never be Contented hereafter a greater Estate will not do it if Grace do not do it As in some Diseases non opus habent impletione sed purgatione there is more need of purging than filling a man is still hungry thô he hath eaten enough and still thirsty thô he hath drank enough The way is not to increase our Substance but to moderate our Desires 2 VSE It teacheth us Patience and Comfort under Loss of Goods We should possess the things of this World as if we possessed them not and therefore when God taketh away our Plenty we should mourn as if we mourned not You may find gain in this loss and profit in this tryal The Lord seeth fit many times to take away the Fuel of our Pride and other Lusts to draw us to seek better
Treasure in Heaven the Purchase whereof is certain the Possession firm and the Price incomprehensible The Lord will keep you aloof from Temptations he knows that if you were rich you would grow sensual insolent and negligent of spiritual things God knoweth what Condition is best for you you should have a greater account to make he expecteth from others Charity from you Patience Besides says Iob Chap. 1.21 The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Some think it is the greatest Misery to have been sometimes happy but that is through Corruption when former Enjoyments make Men more nice delicate and tender and so less able to bear the present Cross. But if we consider rightly the less we have been afflicted the less are our Afflions on that behalf is it nothing that God hath given us to pass over some of our dayes with Peace and Comfort should we be so unthankful as to account that no benefit because it is past Iob 2.10 What! shall we receive good at the hand of God and shall we not receive evil is not what you have received a Pledge of what he can do for the future 3 VSE To the Rich to shew them what need they have of special Grace to manage that Condition aright It would seem an hard Censure upon this sort and order of Men yet it is a Truth and spoken by him who is Truth it self It concerneth you to look after special Grace more than others your danger is great and your difficulties in order to Eternal Life not a few You need peculiar Grace 1. To prevent the Evils and to heal those Diseases that are incident to Riches As Contempt of God We are apt to neglect and despise him when our Necessities do not drive us to him such is the Pravity of our Natures Hosea 5.15 In their Affliction they will seek me early Make God your refuge and he will be your habitation Psal. 91.9 Because thou hast made the Lord thy refuge even the most high thy habitation Neglect of Christ and Salvation by him they that have an Happiness in their hands already see no want in their Condition The whole need not a Physitian take heed of being heart-whole then you will have no relish for the Gospel It disposeth to Apostacy you have something of Value which you must esteem as nothing for Christ. It maketh us neglect Heaven Psal. 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy Countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased An Estate without God is not good Lord let me not have my All here for these things must be left It maketh you proud and scornful Remember there are the true Riches without which a Person is but Vile He is most honourable before God that hath most Grace The Value of Men is otherwise in the World to come than in the present World Your Humility is your Crown It makes you to be more Sensual Wealth is the Pander of Pleasure the Purveyor for the Flesh but it should not be thus There is more cause of Fear than Rejoycing Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption It makes us Worldly as Chains to detain us under the Power of Satan and enslave us to the World It doth but betray you into mischief Do you desire your way to Heaven should be made more hard that is hard enough already 2. That you might devote your Riches to the Lord and be holy and heavenly in the midst of so great Temptations that you may not by momentary and temporal things forfeit eternal but rather further them Luk. 12.21 So is he that layeth up treasures for himself and is not rich towards God 1 Tim. 6.18 19. That they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life Wealth rightly imployed makes us capable of a greater Reward hereafter as it makes us more useful here SERMON XI ON MARK X. v. 24. And the Disciples were astonished at his words But Iesus answered again and said unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God IN these Words you have two things 1. The Entertainment which the Disciples gave to his former speech They were astonished at his words 2. Christ's further Explication of himself But Iesus answered again and said unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God Wherein Observe 1. The Manner of our Saviour's speaking in that kind Compellation Children 2. The Matter of the Explication How hard is it for them that trust in Riches to enter into the Kingdom of God 1. For the Entertainment which the Disciples gave to his former speech They were astonished at his words This Astonishment was caused either by the legal Dispensation under which Obedience was rewarded with visible and temporal Blessings and therefore they marvelled that rich men should find such difficulty of entering into Heaven Or else it was occasioned by the Jewish Expectation of a pompous Messiah wherewith the Disciples themselves were levened expecting to share of the Honours and Riches of that Kingdom which Christ would set up Now Christ's Answer was quite blank contrary to these Carnal Hopes therefore they marvelled Or it may be upon the common reason that the Gates of Heaven should be shut to them to whom the gates of the World do always ly open Thus hardly are good Men brought to disesteem worldly things and rightly to ponder and weigh the Doctrine of the Cross which Christ had so frequently taught them 2. For Christ's Explication And there 1. The Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children so he bespeaks them who were sincere for the main thô a little leavened with Carnal Conceits and to sweeten the Doctrine which seemed so contrary to their humour 1 Thes. 2.11 As you know how we exhorted and comforted and charged every one of you as a Father doth his Children Novices and weak ones are to be used with all Indulgence for they had not received the Spirit in that plentiful measure as afterward 2. The Matter of his Explication How hard is it for them that trust in Riches c He had said before How hardly do they that have Riches now he explains himself they that trust in Riches He instanceth in this 1. As one common Disease of Rich Men as soon as they have any thing in the World they are apt to trust in it Some abuse Riches one way some another some to encrease their Worldly Cares and desire of having others to feed their Pride and Sensuality this way or that way according to their different Temper and Constitution of Body and
mixtures of Infirmity I cannot say there was nothing of Murmuring and Dislike the muttering or saying this among themselves seems to inferr it they durst not make Christ conscious to the Question for it is in the Text They said among themselves that is they muttered privately and so it argues there was something of dislike 3. This weakness was not to a prevalent Degree so as to make them take offence and depart from Christ as we find others did upon the like Occasion when Christ had preached something strict and contrary to their Humour Iohn 6.60 61. Many of the Disciples when they heard this said This is a hard saying who can hear it When Iesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you VVhat and if you shall see the Son of Man ascend up where he was before c. And from that time many of his Disciples went back and walked no more with him Ver. 66. Now these thô they were astonished at the strangeness of the Doctrine of Christ yet they did not reject or refuse the belief of it There was more of anxious Solicitude but somewhat of muttering VVho then can be saved Doct. VVhen the Difficulties of Salvation are sufficiently understood and laid forth we shall wonder that any are or can be Saved I shall prove 1. That it is a Difficult thing to be Saved 2. Wherein the Difficulty of Salvation doth lye 3. Shew how this ought to be seriously minded and regarded by us that it is such a difficult thing to go to Heaven I. That it is a Difficult thing to be Saved Christ sheweth that Matth. 7.14 Strait is the Gate and narrow is the way that leadeth unto Life and few there be that find it The way to Heaven is somewhat like that which is described 1 Sam. 14.4 And between the passages by which 〈◊〉 sought to go over unto the Philistines Garrison there was a sharp rock on the one side and a sharp rock on the other side So is our way to Heaven a strait Way between Rock and Rock here is the Rock of vain Presumption and there the Rock of Despairing Fears Indeed the Text tells us of two things the Gate strait the way narrow The Gate is strait the Entrance into Religion hard there must be Repentance and bewaâ—ing our former Sins the working up the Heart to a fixed Resolution against Sin and a serious dedicating our selves to God O how hard is it to pass thrô this Gate And then there 's a narrow Way full of Difficulties to Corrupt Nature our Lâ—sts are impatient of any restraint and we are loth entirely to give up our selves to do and suffer God's Will So Matth. 11.12 The Kingdom of Heaven suffereth violence and the violent take it by force It is no wonder that Earthly Kingdoms are surprized by Violence but it is strange that the Kingdom of Heaven should suffer Violence how shall we understand this Violeâ—ce doth not signifie unlawful Attempts but earnest Diligence It is not an Injurious Violence such as snatches at Earthly Crowns but the Industrious Violence a Resolution to break through all Impediments and take no Nay no Discouragements can much abate our Edge and take us off from our pursuit of the Heavenly Kingdom So 1 Pet. 4.18 A Righteous Man is scarcely saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much ado he gets to shore he makes a hard shift to get to Heaven This is enough to intimate the General Truth that there is difficulty to get to Heaven II. Wherein lyes the Difficulty of Salvation The Reason of doubting is this Because God's Terms upon which Heaven is offered are gentle and sweet Mat. 11.30 My Yoke is easie and my Burden is light The Law which God hath given us is Holy Just and Good becoming a God to give and a Creature to receive Rom. 7.17 The Law is holy and the Commandment is holy and just and good A Law such as a Man would choose if he were at Liberty and at his own Option and Choice Therefore how is it so difficult especially since there is so much strength given habitual strength Eph. 2.10 We are his workmanship created in Christ Iesus unto good works We are fitted by his Grace and there is so much Actual strength I can do all things thorough Christ which strengtheneth me Phil. 4.13 God is no Pharaoh to require Brick where he gives no Straw And therefore since the way is so Good his Yoke so easie and there is so much Strength given and since the Encouragements are so many both from the Work and from the Wages From the Work it self Her ways are ways of pleasantness and all her paths are peace Prov. 3.7 There is a great deal of Peace Comfort and sweetness in walking with God as those that travelled to Sion Passing thrô the valley of Baca make it a well the rain also filâ—eth the pools Psal. 84.6 So they meet with many comfortable refreshings in a Course of Godliness And then for the Wages God is a Rewarder of them that diligently seek him Heb. 11.6 Well then to sum up all these things concurr Since the Way is plain the Helps many the Promises full and sure why is it so difficult to go to Heaven I Answer The fault is not in God but in our own selves in our own Hearts in our addictedness to Temporal Satisfactions And therefore when God calls us off from the Interests and Concernments of the present World wholly to look after the Interests and Concernments of the World to come the disposition of our Flesh or Carnal Nature and the Course of God's Institutions will not suit And this must needs be a very great Difficulty not easily removed Because 1. It is Natural to us 2. It is encreased by Custom 3. Iâ— hath a powerful Efficacy upon us to hinder us from walking in the ways of God that are so sweet and pleasant 1. This is Natural to us to be led by Sence or to be addicted to present things There are three sorts of Beings in the World Angels that are pure Spirits without Flesh these were made for Heaven and not Earth There are Bruit-Creatures that are Flesh without Immortal Souls these were made for Earth and not Heaven And there is Man a middle Nature between both these that hath a fleshly Substance and an Immortal Soul made partly for Heaven and partly for Earth as partaking of both he hath a Body that was made out of the Dust and so fitted to live in this World and he hath a Soul that came down from the Superiour World and must return thither again Now these two things must be regarded according to the Dignity of the parts of which Man consisteâ—h his Earthly part and his Heavenly part The Soul being the better part the Perfection and Happiness of it should chiefly be looked after the Good of the Soul is the Enjoyment of the ever blessed God this should be our main
worldly Men's Hearts are so deeply dyed with such Desires as carrieth them out to such things they are hardly Saved Well then Here is another Reason of the Difficulty that our Lusts are born and bred with us from our Infancy and can plead prescription and Religion cometh afterwards and findeth us byassed and prepossessed with other Inclinations which by reason of long use cannot easily be broken and shaken off 3. Let us now consider the great Efficacy and Power which this Inclination to Temporal things hath upon us and then you will see it is very difficult for us to enter into Heaven 1. This Inclination and Addictedness to present things weakens our Sense of the World to come and then our Reward hath no Influence upon us to move us and encourage us to serve God Whilst the World bears bulk in our Eye heavenly things are of small or of no value with us Satan blinds us as the God of this World 2 Cor. 4.4 that is by the Love of the World Christ cured the Blind man by anointing his Eyes with Clay but the Devil puts out the Eyes of our Souls with this thick Clay for Gold is so called Habbac 2.6 That ladeth himself with thick clay He blinds us so as we cannot have a true sight and perswasion of the Truth and Worth of things to come We cannot look afar off into the other World 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off Mountains seem Mole-hills only at so great a distance Heaven is as a matter of nothing in Comparison of present things As in a Prospective Glass look at one end of it it greatens the Object at the other end it lessens the Object Thus when we look upon things to come thrô the Glass of our own Passions and Carnal Affections they are nothing they have no Force nor Power to move us Saith Austin Men do not look after heavenly things Quia in terrena proni dorsum eorum semper incurvum est their Backs and Necks are bowed down that they cannot look upward and have any true sight of heavenly things the World and the Profits of it are real and substantial but heavenly things are Shadows Dreams Matters of Conceit and meer Imagination And therefore since this Addictedness to Temporal things hath such force upon us to hinder the sight of the World to come it must needs be difficult to us to be Saved 2. This Addictedness to present Delights and Pleasures makes us Impatient of the Restrainâ—s of Religion Our Natural Desires carry us to those things which Religion fâ—rbiâ—s We cannot endure to be bridled and kept from forbidden Fruit but we have all an Appetite after it Psal. 2.3 Let us break their bonds asunder and cast away their cords from us And Ier. 5.5 They have altogether broken the Yoke and burst the Bonds And Rom. 8.7 The carnal mind is Enmâ—ty against God for it is not subject to the Law of God neither indeed can be Nitimur in vetitum the Prohibition doth but Irritate Corruption as a Stream if checked grows more furious A Man wholly given up to present Satisfactions cannot endure the Yokes and Fetters Religion would lay upon him he would be a free Creature and live as he list Indeed it is to be a Captive Creature but this he accounts his Liberty and Freedom 3. It maketh those Duties seem irksom and unnecessary which are necessary as the way to Salvation Look into the Book of God and you will find we are called upon to strive to enter into Heaven and required to work out our Salvation with fear and trembling Phil. 2.12 with all holy Solicitude with all lively Diligence to be still employed in this Work to strive to enter in at the strait Gate Luke 13.24 To walk worthy of God who hath called us to his Kingdom and Glory 1 Thes. 2.12 Now they that are addicted to Ease Pleasure and Sensual Delights cannot endure to be held to this Work they do either openly refuse this Work or delay it which is the more modest Denyal or else are cold in it Some prophane Persons cast off all care of Duty as if Religion were but a Point of Policy Heaven but a Dream and Hell but a false Fire the Gospel but a Fable to busie Mens heads with and so resolve to please the Flesh and never trouble themselves about uncertain Futurities Many thus live in defiance of God and Christianity or else they delay to a more convenient Seaâ—on they have no mind to the Work Acts 24.25 Go thy way for this time when I have a more convenient season I will send for thee Lust must have present Satisfaction but Christ comes always out of Season When Christ makes an offer of Heaven to their Souls hereafter they will be glad to hear of him but now he comes before the time As he said in Seneca A quinquagessima in otiam â—iscedam when I am fifty years old then I will retire and study Philosophy So when their youthful Vanities are spent then they wiâ—â— look after these things When the Heart cannot keep out Light and Conviction of our Duty it seeks to keep off Care and so by making fair Promises for the future we illude the Importunity of present Conviction Or else a Heart addicted to present Satisfaction is very cold in Religion for the Heart that is diverted by other pursuits cannot make Religion it's Work but only minds it by the by The World that is their Business but Religion that is put in the place of a Recreation and they mind earthly things Phil. 3.19 their Heads and Hearts are full of the World so that they have no room for God Their Time Thoughts Discourses are wholly swallowed up of present things and complying with their present Lusts. 4. This Addictedness to present Satisfactions will make us shrink at the Tryals God exerciseth us with before we go to Heaven Acts 14.22 Through much Tribulation we must enter into the Kingdom of God All good things are hard â—o come by and God will shew that Heaven is worth something When Men have cheap thoughts of it God will enhance the price of Heaven There must be striving and suffering before we get thither The howling Wilderness was the ready way to Canaan The Captain of our Salvation was made perfect thro' suffering VVe should else neither esteem the Cross of Christ nor long for Heaven But present Ease present Safety present Wealth doth wonderfully inchant us to have good dayes here and a quiet Life without any trouble If we could compound with God for this World and Heaven too then we should like it But now while we are so wholly inclined and addicted to present things it must needs be a difficult thing to hear of Tryals and Crosses that we must endure III. This Difficulty must be sufficiently understood and seriously thought of by us And here 1. Negatively We should so reflect upon the Difficulty 1. Not to
moved the Israelites to make the Golden Calf but Impatience in not waiting for Moses 'till he came down from the Mount where he was with God What made Saul to offer Sacrifice but want of Patience 'till Samuel came 1 Sam. 13.8 9 10. He tarryed seven days according to the set time that Samuel had appointed But Samuel came not to Gilgal and the People were scattered from him and Saul said Bring hither a Burnt-offering to me and Peace-offerings and he offered the Burnt-offering and it came to pass that as soon as he had made an end of offering the Burnt-offering behold Samuel came c. What made the bad Servant to smite his Fellow Servant and to eat and drink with the drunken Mat. 24.40 but this My Lord delayeth his coming Hasty Men are loth to be kept long in doubtful suspence The Voluptuous cannot wait their time when they shall have Pleasures at God's right hand for evermore therefore take up with present Delights like those that cannot tarry 'till the Grapes be ripe but eat them sowre and green Solid everlasting Pleasures they cannot wait for therefore choose the Pleasures of sin that are for a season A Covetous Man will wax Rich in a day cannot tarry the leisure of God's Providence Prov. 20.21 An Inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed The Ambitious Man will not stay 'till God gives Crowns and Honours in his Kingdom All Revolts and Apostacies from God proceed hence they cannot wait for God's Help and tarry the fulfilling of his Promises but finding themselves pressed and destitute the Flesh which is tender and delicate groweth impatient 'T is tedious to suffer for a while but they do not consider 't is more tedious to suffer for evermore Thence come Murmurings and Unlawful Attempts stepping out of God's way An impetuous River is always troubled and thick so is a Precipitated Impatient Spirit out of Order and ready for a Snare 2. Quieting the Heart against Doubts Fears and Cares By a grown Faith Thoughts are established Prov. 16.3 Commit thy VVorks unto the Lord and thy Thoughts shall be established Fire well kindled casteth the least smoke We have firm ground to stand upon therefore we must not reel too and fro in a doubtful agitation of Mind Iames 1.6 7 8. Let him ask in Faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed for let not that Man think that he shall receive any thing of the Lord A double minded Man is unstable in all his wayes Faith fixeth the Heart against Fears Psal. 112.7 He shall not be afraid of evil tydings his Heart is fixed trusting in the Lord Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Iesus Christ Phil. 4.7 And the peace of God which passeth all understanding shall keep your Hearts and Minds through Christ Iesus Rom. 4.20 Abraham staggered not at the Promise of God thro' unbelief but was strong in Faith giving glory to God And Matth. 6.30 Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the Oven shall he not much more cloath you O ye of little Faith So Matth. 8.26 He saith unto them why are ye fearful O ye of little Faith The weak are mated with every difficulty Matth. 14.31 O thou of little Faith wherefore didst thou doubt Psal. 42.5 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his Countenance Well then here is a sure Note of a grown Faith the more we can quiet our selves in the Promises of God and wait his leisure for their Accomplishment A SERMON ON MATTH VIII v. 5 6 7 8 9 10. And when Iesus was entred into Capernaum there came unto him a Centurion beseeching him And saying Lord my servant lyeth at home sick of the Palsie grievously afflicted And Iesus saith unto him I will come and heal him The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed For I am a Man under Authority having souldiers under me and I say to this Man goe and he goeth and to another come and he cometh and to my servant do this and he doth it When Iesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great Faith no not in Israel I Come now to the Instances of a grown Faith and begin with the Faith of the Centurion and that deservedly for 1. Christ owneth it as great Faith Ver. 10. I have not found so great Faith no not in Israel that is a Faith so ripe and mature and that in a Military Man and an Heathen 2. Because he marvelled at it In ordinary Cases Wonder is a fruit of Ignorance When we are ignorant of the thing or a thing exceedeth our Capacity or Apprehension we Wonder at it But this cannot be imagined in Christ for he knoweth what is in Man and could not be surprized being the Author of this Faith Therefore some Interpret it of some External gesture of Wondering which he used to Commend the Centurion's Faith Why not the Passion of Wonder its self for we Wonder at things strange and unusual tho' we be not ignorant of them and Christ would discover all our sinless Infirmities therefore this sheweth it was a remarkable thing We read that twice Christ Wondered once here and another time Mark 6.6 And he marvelled because of their Vnbelief 3. Because he was the first Fruits of the Gentiles Ver. 11 12. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Iacob in the Kingdom of Heaven But the Children of the Kingdom shall be cast out into utter darkness there shall be weeping and gnashing of teeth This was the first Occasion which Christ took to speak of the Rejection of the Iews and the Calling of the Gentiles This Man was a Roman and an Heathen but it seemeth had gotten some Knowledge of the true God and the true Religion and tho' he were not a Proselyte yet the Iews gave him this Testimony Luke 7.5 He loveth our Nation and hath built us a Synagogue And indeed we read nothing but well of him the very Errand that brought him to Christ was Care of his Servant and looking out for Cure for him Many have no more Care of their Servants than they have of their Horses and Oxen but this Man was of another Temper good to the Iews good in all his Relations Now that we may profit by this Example let us consider these three things 1. What was his
offered by him He desired to see me though future and absent and you despise me now present He valued what you scorn and therefore they were degenerate Children of Abraham In the words observe three Things 1. The earnest Desire Abraham had to see Christ's Day Abraham rejoiced to see my Day 2. His obtaining his Desire in some sort and in that way which pleased God and he saw it 3. The Effect of that Sight it bred Joy and Contentment in his Mind and he was glad Some Explicatory Questions shall be handled 1. What was Christ's Day 2. In what sence he earnestly desired to see it 3. How he saw it 4. The Gladness which was the Fruit of it 1. What was Christ's Day I Answer His Coming in the Flesh and setting up the Gospel Dispensation Day in Scripture is put for all that space of time wherein any one hath lived together with the state of things during that time So Christ's Day was the time when Christ came to fulfill his Office of a Redeemer and the state of the Gospel Kingdom there begun 2. How he earnestly desired to see it His Earnestness is implyed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rejoiced to see my Day With great pleasure of Mind he thought of Christ's coming into the World to save Sinners and desired it might fall out in his time He had no greater desire than to see Christ's Kingdom set up and flourish in the World He rejoiced he vehemently and with ardent Affection desired this might come to pass 3. How he saw it Not with Bodily Eyes that Negative is proved Luke 10.24 Many Prophets and Kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Abraham was one of these But affirmatively he saw it with the Eye of Faith Heb. 11.13 All these died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them There it is explained The Object to be seen was revealed and set before them in the Promise and their Eye and Visive Power was Faith Thus God granted him his desire in a better way God may suspend the satisfying the desires of his people in their own way all their days and yet in Effect grant them in a way that is as good and better for them Moses would fain enter into the Land of Canaan but God would only give him a Pisgah-sight The Exhibition of Christ in the Flesh was denied to Abraham and the Patriarchs during their Lives but yet he gave that which was better than a simple bodily sight a Spiritual sight of him in the Word of Promise We desire the Restauration of the Church speedily but it may be it doth not suit with the Harmony of God's Providence therefore we must submit our Will to the Wisdom of his Counsels 4. He was glad and heartily rejoiced at it Gen. 17.17 Then Abraham fell on his Face and Laughed Not as Sarah laughed as doubting of the Event Gen. 18.12 but wondring rejoicing at it being strong in Faith that God could and would make good his Promise There is the laughing of Exultation and the laughing of Derision when one telleth an improbable thing Sarah's was the laughter of Derision and Unbelief Abraham's was the laughing of Exultation The Exhibition of the Messiah and the setting up his Kingdom in the World was Matter of great Joy and Consolation to him Doct. That a strong Faith giveth such a clear sight of Christ as produceth an Holy Delight and Rejoicing in him In handling this Point I. I shall speak of the Ground of Abraham's Faith II. Of the Strength of it set forth by a double Effect 1. His clear Vision and Sight of Christ. 2. His deep Affection or Rejoicing in it I. The ground of his Faith For except the thing to be believed be represented to us in a Divine Revelation it is not Faith but Fancy This sure ground was the Promise of God And if you ask what Promise had his Faith to work upon I Answer That which you have Gen. 12.3 In thee shall all the Families of the Earth be blessed In thee that is in thy Seed as it is explained Gen. 22.18 In thy Seed shall all the Nations of the Earth be blessed Now to open this Promise we must enquire 1. What this Seed was 2. What this Blessedness was 1. What was this Seed We must distinguish of a Twofold Seed of Abraham his Seed to whom the Blessing was promised which was to be blessed and his Seed in whom both Abraham himself and also his Seed and all Nations were to be Blessed The Promise of Blessing to his Seed is spoken of Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee in their Generations for an Everlasting Covenant to be a God unto thee and to thy Seed after thee Now this Promise to his Seed was either to his Carnal Seed which descended from his Loins God was their God in Visible Covenant with them Or his Spiritual Seed Gal. 3.7 Know ye therefore that they which are of Faith the same are the Children of Abraham Because they walked in the Steps of Abraham and did receive and obey the Doctrine of Faith or Covenant of Grace which he himself believed and received But then there was another Seed in whom he himself and all the Families of the Earth were to be Blessed that is in the Messiah who was to come who is the Lord Jesus Christ. The Promise of Multiplication and Blessing of his Seed was but an Appendage of this Promise and the Means to effectuate it and so subservient to it 2. What was this Blessedness All that good which resulteth to us from God's Covenant Chiefly Reconciliation with God and Life Eternal First Our Reconciliation with God which consists of two parts Remission of Sins and Regeneration Without these two no Man can be capable of Blessedness and both these are included in the Covenant made with Abraham 1 st Remission of Sins Certainly they are Blessed whose Sins are forgiven Psal. 32.1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not iniquity And this is included in the Blessing of Abraham For it is said Gal. 3.8 And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So that Justification by Faith a principal part of which is Remission of Sins is that Gospel-blessing which was purchased by Christ for Abraham's Seed 2 dly Regeneration was included also as a considerable part of the Mediator's Blessing Acts 3.25 26. Ye are the Children of the Prophets and of the Covenant which God made with your Fathers saying unto Abraham And in thee shall all the kindreds of the Earth be blessed Vnto you first
God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities There the Blessing is Interpreted Secondly That Eternal Life is included in it also is evident from the Nature of the Thing For this being the chief Blessedness it cannot be excluded and may be farther proved from the double reasoning of the Apostle from this Covenant 1. Because the Patriarchs sought it by vertue of this Promise Heb. 11.13 14 15. All these died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth For they that say such things declare plainly that they seek a Countrey And truely if they had been mindful of that Countrey from whence they came out they might have had opportunity to have returned But now they desire a better Countrey that is an Heavenly The Argument is They did not think themselves to be at home in Canaan but sojourned there as in a strange Countrey The Apostle is speaking of Abraham Isaac and Iacob who were Heirs of the same Promise namely of Blessedness in the Seed of Abraham they still sought another place 2. Because else God could not act suitably to the greatness of his Covenant-love and Relation and did not make good his Title Verse 16. Wherefore God is not ashamed to be called their God for he hath prepared for them a City God having made so Rich a Preparation for them may be fitly called their God Note our Saviour's reasoning Matth 22.31 32. But as touching the Resurrection of the Dead have ye not read that which was spoken to you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the Dead but of the Living II. Come we now to the Strength of his Faith That is seen in Two Things 1. His Clear Vision 2. His Deep Affection 1. His Clear Vision and Sight of Christ He saw my Day The Eagle-Eye of Faith will see afar off and through many Impediments and draw Comfort not only from what is present visible and sensible but from what is distant and future and but obscurely revealed The sight of Faith may be Illustrated by Bodily Sight Three Things argue the Strength of Bodily Sight 1. When the things are afar off that we see for a weak Eye cannot see afar off 2. When there are Clouds between though the things be clear To pierce through these Clouds argueth the fight is strong 3. When there is but a little sight to see by To see a thing at a distance either in the Morning or Evening-Twilight argueth a strong fight All these concurr here 1. The things to be seen were at a great distance not to be accomplished in their time nor a long time after Thousands of Years and many Successions of Ages intervened e're the Messiah was Exhibited to the World and came in the Flesh to Erect his Gospel kingdom yet they went to the Grave in Assurance of this Promise That in due time the Redemption of sinful Man should be accomplished Well then we see the Nature of Faith that it can look upon things absent and future as sure and near And without it Man looketh no farther than present probabilities 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Purblind Man cannot see things at a distance from him But Faith surmounts all Successions of Ages and can fly over many Thousands of Years in a Moment to the Object expected as the Apostle Iohn Revel 20.12 I saw the Dead small and great stand before God He saw it in the Light of Prophecy but the Light of Faith and Prophecy differ little They agree in the general ground viz. Divine Revelation they differ only as the general Revelation is the ground of Faith a particular Revelation is the ground of Prophecy They agree in the manner of Perception by Divine Illumination the Spirit inlightneth Believers and the Spirit inlightned the Prophets for they were moved by the Holy Ghost But only Believers by that general way of Illumination which is common to all the Saints the special Illumination is peculiar to Prophets They agree in the Object things absent and future and at great distance here there is no difference They agree in the certainty of Apprehension only by Prophecy they may define particular Events by the other the accomplishment of general Promises They agree as to the Affections of the Heart but they differ in the degree the one hath more Extatick Motions the other is a more Temperate Confidence So that you see by this comparison a strong Faith can see things at a distance and we are affected with them in some manner as if they were present 2. When Clouds come between Faith and the Object to be seen When the Promise was given to Abraham he was Childless and so remained a long time In the Course of Nature his own Body and Sarah's Womb were dead and after he had a Son God commands him to slay him and Offer him in Sacrifice A Command not only against his Natural Affection but Hope And then afterwards his Seed was few in number for a long time and when they did multiply they were oppressed which was revealed to Abraham Now to strive against all these difficulties was to believe in Hope against Hope Rom. 4.18 But this I must reserve to the next time However it is said of Abraham He saw my Day he rested in the Truth and Power of God and by it resolved all difficulties To see through such Natural Impossibilities argueth a strong sight of Faith 3. For their Light to go by it was but a little the Revelation was but obscure the Patriarchs had only that Promise Gen. 3.15 And 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 Abraham's was a little clearer all that he had was but this In thy Seed all Nations shall be blessed Yet this was but a small glimmering Light in Comparison of what we enjoy far short in clearness and plainness of the many precious Gospel promises which are made to us The Day-light is not only broken out but it draweth â—igh to high Noon Though they saw not Christ so nearly and clearly revealed as we do yet they could do more mighty things with their Faith than we can do with ours and did more excell both in Comfort and Holiness You will say What is this clear Vision of Christ to us How shall we judge of the strength or weakness of our Faith by this Answ. 1. As to Christ there is a sight of Christ past present and to come which still belongeth to Faith 1. Past To see him whom we have not seen that is so to be affected with his
destroyed him that had the Power of Death This was a necessary means of Conquest and Christ must overcome Satan by suffering himself to be overcome visibly by him The Devil doth not conquer Christ by Death but Christ doth conquer him And still all the Temptations of the Devil are but the wounding of the Heel the Loss is not great to Christ or his Members As Dan is compared to a Serpent by the Way or an Adder in the Path that biteth the Horse-heels so that his Rider shall fall backward Gen. 49.17 Such is the Craft of Satan he doth not usually bring Temptations before our Reason but they enter in at the Back-door of Sensual Appetite but tho he bite the Heel the Life of Grace is secured Satan prevailed so far against Christ that his wicked Instruments brought him to the Cross pursued him to the Death there But 2 Cor. 13.4 Though he was crucified through VVeakness yet he liveth by the Power of God Or as it is in 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit So for Christians he may divers ways wound and afflict us in our outward Interests but the inner Man is safe 2 Cor. 4.16 Though our outward Man perish yet the inward Man is renewed day by day Nay we may be bruised in the Heel by divers Temptations and Slips into Sin yet the Vitals of Grace are not hurt there is no total Extinction of our Love to God I should come now to the fourth Branch That tho Christ was bruised in the Conflict yet it endeth in Satan's total Overthrow His Heel was bruised but Satan's Head was crushed But of that anon In the mean time by way of Use let me press you chearfully to remember and celebrate this Victory of Christ. The Duty we are engaging in is an Eucharist and we come to rejoice in God our Saviour Let me bespeak you in the Psalmist's Words Psal. 98.1 O sing unto the Lord a new Song for he hath done marvellous things his right Hand and his holy Arm have gotten him the Victory Or Psal. 118.15 16. The Voice of Rejoicing and Salvation is in the Tabernacle of the Righteous The Right Hand of the Lord doth valiantly The Right Hand of the Lord is exalted the Right Hand of the Lord doth valiantly Psal. 106.2 Who can utter the mighty Acts of the Lord who can shew forth all his Praise 1. The Conqueror is the Seed of the Woman or the Son of God incarnate O let us bless God for so great a Mercy Luke 1. from 68 to 76. Blessed be the Lord God of Israel for he hath visited and redeemed his People and hath raised up an Horn of Salvation for us in the House of his Servant David as he spake by the Mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the Hand of all that hate us to perform the Mercy promised to our Fathers and to remember his holy Covenant The Oath which he sware to our Father Abraham that he would grant unto us that we being delivered out of the Hands of our Enemies might serve him without Fear in Holiness and Righteousness before him all the Days of our Life What shall the Son of God come from Heaven to subdue the Kingdom of Satan and to deliver Men from this Bondage and we be no more affected with it 2. The Manner of Overcoming it is by suffering a shameful painful and accursed Death Rev. 1.5 6. Vnto him that loved us and washed us from our Sins in his own Blood and made us Kings and Priests to God and his Father to him be Glory and Dominion for ever and ever Amen Again Worthy is the Lamb that was slain to receive Power and Riches and VVisdom and Strength and Honour and Glory and Blessing Rev. 5.12 And ver 9. For thou wast slain and hast redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation That by a Death which he deserved not he should destroy the Death which we deserved 3. Who is overcome The Devil Rev. 12.10 Now is come Salvation and Strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down who accused them before our God day and night Ver. 11. And they overcame him by the Blood of the Lamb and the VVord of their Testimony and they loved not their Lives unto the Death Ver. 12. Therefore rejoice ye Heavens and ye that dwell in them VVo to the Inhabitants of the Earth and of the Sea for the Devil is come down unto you having great VVrath because he knoweth that he hath but a short Time O Christians what will raise your Hearts in Thanksgiving to God if not these three Arguments which I have plainly mentioned to you for the Matter needeth no Descants The Incarnation of the Son of God who came as the Seed of the Woman that he might free Mankind from the Power the Devil had over them by Sin Then the Merit and Satisfaction of our Saviour for he was bruised in his Heel And then the dissolution of Satan's Power and the freeing of Mankind out of his Hands either as a Tempter or a Tormentor 4. The Effects of the Victory when 't is applied to us I shall mention three 1. Our Conversion to God and the destruction of Sin in our Hearts or our actual deliverance from Satan Luke 11.21 22. VVhen a strong Man armed keepeth his Palace his Goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his Armour wherein he trusted and divideth his Spoils This was our Case All was in a sinful Quiet and Peace When Wind and Tide go together no wonder if there be a Calm Satan's Suggestions and our Corruptions suted the one with the other But blessed be God that this carnal Security is disturbed that the Kingdom of God is come upon us that Christ by a sacred Rescue hath dispossessed Satan and destroyed Sin O let us give Thanks unto the Father who hath made us meet to be Partakers of the Inheritance of the Saints in Light who hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son Col. 1.12 13. 2. Remission of Sins Acts 26.18 To open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God that they may receive Forgiveness of Sins and an Inheritance among them that are sanctified by Faith that is in me Col. 1.13 14. VVho hath delivered us from the Power of Darkness and translated us into the Kingdom of his dear Son in whom we have Redemption through his Blood even the forgiveness of Sins Christ's Subjects have the Privileges of his Kingdom Now bless the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O
it especially the Sick and the Dying He that formerly tempted then beginneth to trouble and he that formerly shewed you the pleasant Baits of Sin will then shew you the Hook he who now representeth Pardon easy will then represent it as impossible And when Death cometh he hath Power to hale away the Sinner to Torments For as the good Angels carry the Souls of the Faithful to Christ Luke 16.22 23. so probably the Devil hath a Power to carry them to Hell Now as the Devil hath this Power of Death he bringeth Men into Sin that he may bring them into Terror Yea Satan hath a great hand in the Troubles of Conscience which befal God's Children Well then how is this Power destroyed By satisfying the Law Christ destroyeth the Power of the Devil For first he blotted out the Hand-writing that was against us and then spoiled Principalities and Powers Col. 2.14 15. And when he doth actually justify we feel the Comfort and Benefit of it Rom. 8.33 34. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who shall condemn It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh Intercession for us Our Advocate is more gracious in Court than our Accuser having payed our Ransom and interceding for us and pleading it what Accusation from the Law can stand against those who have imbraced this Gospel 3. The Being of Sin For while it remaineth there is somewhat of Satan left which he worketh upon There is a Remnant of his Seed in the best the Godly are yet in the Way but not at the end of the Journey and therefore he hath leave to assault them while they are here but Christ will perfect the Conquest which he has begun and so the very Being of Sin shall at length be taken away Iude 24. To him that is able to keep you from falling and to present you faultless before the Presence of his Glory And Eph. 5.27 That he might present it to himself a glorious Church without spot or wrinkle or any such thing but that it should be holy and without blemish At Death Sin is totally disannulled the Physician of our Souls will then perfect the Cure As in the first Moment of our Birth we were Sinners so in the Moment of our Expiration all Sin dieth Christ taketh that time to finish his Work No Sinner can enter into the State of Bliss but the Vail of the Flesh being rent we are immediately admitted into the sight of God and so made exactly perfect 2 dly As to the general Case or his Interest in the corrupt World It is true the Kingdom of Satan yet remaineth But he doth and shall divide the Spoil with the Strong Isa. 53.12 Therefore will I divide him a Portion with the Great and he shall divide the Spoil with the Strong And though his Doctrine and Religion meeteth with Opposition in the World yet it doth prevail upon Opposition and against Opposition and by Opposition when in the Seasons of it he cometh to set his Kingdom on foot Rev. 6.2 I saw a white Horse and he that sat on him had a Bow and a Crown was given unto him and he went forth conquering and to conquer This is an Emblematical Representation of the Rise and Progress of Christ's Kingdom Where you may note his Furniture a Crown and a Bow The Crown noteth his Dignity the Bow his Armour and Strength Psal. 45.3 4 5. Gird on thy Sword upon thy Thigh O thou most Mighty with thy Glory and Majesty and in thy Majesty ride prosperously because of Truth and Meekness and Righteousness and thy Right Hand shall teach thee terrible things Thine Arrows are sharp in the Heart of the King's Enemies whereby the People fall under thee Christ having the Grant of a Kingdom over the Nations is every way furnished with Power to obtain it by Means proper to the Mediatory Dispensation by his Word Spirit and Providence 1. His Word which is called the Rod of his Strength Psal. 110.2 The Weapons of our Warfare are not carnal but mighty through God 2 Cor. 10.4 When Christ will work the World cannot resist its convincing Power those that feel it not fear it John 3.20 Every one that doth evil hateth the Light neither cometh to the Light lest his Deeds should be reproved 2. His Spirit Now what can stand before the mighty Spirit of God convincing Men of the Truth of his Religion John 16.8 9 10 11. And when he is come he will reprove the World of Sin and of Righteousness and of Iudgment Of Sin because they believe not on me Of Righteousness because I go to the Father and ye see me no more Of Iudgment because the Prince of this World is judged Shewing hereby Christ was the Messiah and therefore they were guilty of great Sin who did not believe on him That he was a righteous and innocent Person and no Seducer because Christ rose from the Dead and went to the Father That he was an exalted Prince above Satan and whatever things were looked upon as Divine Powers Many that were not converted were convinced of this 3. His Providence All Judgment was put into Christ's Hands to be improved for the advancement of his Mediatory Kingdom John 5.22 For the Father judgeth no Man but hath committed all Iudgment to the Son He hath the Government of all things Angels and all Events that fall out in the World None of the Creatures are left to their own Arbitrement or uncertain Contingences but under the Government of a supreme Providence which is left in Christ's Hands Thus you see though the Devil's Interest be held up by the combined Interests of the World agreeing together to promote the Idolatries and Superstitions wherewith he hath inspired them yet Christ is able to break and dissolve all this Force and Power Secondly How far was Satan destroyed or his Head crushed 1. Negatively 1. Non ratione Essentiae not to take away his Life and Being No there is a Devil still and shall be even when the whole Work of Christ's Redemption is finished For then it is said Rev. 20.10 The Devil that deceived them was cast into the Lake of Fire and Brimstone where the Beast and the false Prophet are and shall be tormented day and night for ever and ever So Mat. 25.41 Depart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels Then Eternal Judgment is executed on the Head of the wicked State Sentence was passed before and the Devil feareth it Matth. 8.29 Art thou come hither to torment us before the time He was condemned before but then it is executed upon him he is finally punished and shall for ever remain with the Damned 2. Non ratione Malitiae not in regard of Malice For the Enmity ever continueth between the two Seeds and Satan will be doing though it be always to Loss
in Reason upon Reason Inforcement upon Inforcement till you bring up Treasure cast on Weight upon Weight till it weigh down Now these Rational Inforcements are Four by Arguments Similitudes Comparison Colloquies or Soliloquies 1. By Arguments that are most Affective Inquire what kind of Arguments have most force upon the Spirits The Second Usual Arguments you should look after are Causes and Effects by the one Knowledge is increased and by the other Affections are stirred Do not emptily declame but see that your Eye may affect your Heart Choose such Arguments as are evident and strong you have them in the Word and in Sermons and you should have them in your Hearts Luke 6.45 A good man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart the mouth speaketh A good Man should be able to bring forth good Arguments that he might bring his Heart powerfully to the acknowledgement of the Will of God For what did God give you Faculties and the use of Reason and Discourse and such helps in the Ministry but for such a purpose 2. By Similitudes The word willfurnish you upon every point Heaven speaketh to us in a Dialect of Earth Heavenly Mysteries are cloathed with a Fleshly Notion In the Book of Canticles Communion with Christ is set forth by Banquets and Marriages and Spiritual things are shadowed out by Corporal fairness and sweetness In other places of Scripture Christ's Kingdom is set forth by an Earthly Kingdom the Word of God by a Glass the Wrath of God by Fire Now apt Similitudes have a great force upon the Soul for two Reasons partly because they help Apprehension and partly because they help Discourse There is as it were a Picture for the thoughts to gaze upon by Similitudes we come to understand a Spiritual thing that we know not being represented by sensible things with which they are acquainted the thing is twice represented to the Soul in Reality and in Picture as a double Medium helpeth the sight the Glass and the Air in Spectacles a Shilling in a Basen of Water seemeth bigger so it is here Yea they yield matter for much enlargement and help Discourse as when they brought God the Blind and the lame Mal. 1.8 Offer it now unto thy Governour will he be pleased with thee or accept thy person saith the Lord of hosts Sin is expressed by Death now the Soul may reason thus I tremble at Death why do I not tremble at Sin So Mortification is Physick I can dispense with the trouble of Physick for my Body this will make my Soul healthy 3. By Comparisons wherein other things are like or unlike the things we Meditate upon I urge this because it is a Natural Help it is a Rule of Nature that contraries being put together do mightily Illustrate one another as when you compare fairness and deformity black and white Deformity is more odious and black is more black So if I would contemplate the Beauty of Vertue and of the Spiritual Life I would compare it with the filthiness of Vice and of the prophane Life So when you compare the pleasant path of Wisdom with the filthy and dreggy Delights that are in the path of Sin you gain upon the Soul Put Earthly things into the Scales with Heavenly and see which weigheth heavyest set Heaven against Hell and Heaven against the World Our Saviour teacheth us to meditate by way of comparison Matth. 16.26 For what is a man profited if he shall gain the whole world and lose his own Soul Or what shall a man give in exchange for his Soul So by comparing your selves with other Creatures as thus when you would shame your selves for your Disobedience you may argue thus All things obey the Law of their Creation the Sun delighteth to run his Race the Stars keep their Course and do not go beside the path God hath set them and I only have found out my own path So for your uncomfortableness in the wayes of God you may say Wicked Men delight to do wickedly but I do not delight in the Service of God shall it not be a pleasure to me to be exercised in the Duties of Religion Shall I not rejoyce in the Lord 4. By Colloquies and Soliloquies Colloquies and Speeches with God and Soliloquies with our selves Thoughts are more express and formal but when turned into Words and Speeches it is a sign the Affections are stirred Strong Affections must have vent in Words Speech is an help in Secret Prayer 1. In Colloquies with God either by way of Complaint Lord I am poor and needy and worldly Lord My Heart is naked and void of Grace Or else by way of Request as the Infant will shew the Apple or Jewel or whatever it hath received to the Parent or Nurse so the Soul representeth to God whatever it hath gotten by Meditation and taketh occasion further to converse with God and beg Grace of him 2. In Soliloquies with your own Souls and these are either by way of urging the Heart or charging it 1. By way of urging the Heart As suppose you have been meditating on the Glorious Salvation that was purchased by Jesus Christ let this be the close of all How shall we escape if we neglect so great salvation Heb. 2.3 So if you have been meditating on the sinfulness of Sin fall upon your own Hearts Rom. 6.21 What fruit shall we have in those things whereof ye are now ashamed for the end of those things is Death Or if you have been meditating of Hell and the Wrath of God speak to your Heart Ezek. 22.14 Can thy heart endure or can thine hand be strong in the day that I shall deal with thee Art thou stronger than God that thou canst wrestle with him Or if you have been meditating on your sinfulness or the course of your own wicked Lives you may return upon your Heart Micah 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee And verse 6. Wherewith shall I come before the Lord and bow my self before the High God How shall I get a Ransom to redeem my Soul from the guilt of Sin 2. By way of Charge and Command Suppose you have been meditating of the benefit of Gods Service and the danger of going a whoring from him Hosea 2.7 She shall say I will go and return to my first husband for then was it better with me than now Or if you have been meditating of the Benefits of God to your Souls you may return upon your Hearts by way of Charge Psal. 116.7 Return unto thy rest O my Soul for the Lord hath dealt bountifully with me God hath opened his good Treasure to thee this hath been thy Portion therefore Return unto thy rest Well then thus do and then be watchful that you
prey into the Mouth of the Roaring Lyon You know how many a good purpose hath come to nothing and will not you watch This is the cause why we are so often surprized we live and walk as if we were not among our Enemies as if the Devil did not haunt us and we gave him no occasion to solicite God against us 2. Being forewarned let us be fore-armed or prepared against Sathans devises Otherwise when we think as Sampson to go forth and shake our selves as at other times we shall find that our strength is gone and we have permitted our selves too much to the power of the Enemy Our preparation mainly lyeth in two things 1. That we be dead to the Flesh and the World be sober and watchful Sobriety is a Moderation in all Earthly things The Devil usually gets the World on his side Therefore till we be dead to applause Commodity Honour and Profit and resolve to be Holy and Obedient to God though it cost us dear we shall do nothing in Christianity Satan will tempt the Flesh and that will soon say Spare thy self Matth. 16.22 This shall not be unto thee Therefore as long as there is a Bias of worldly Inclination upon us and we are set on the Pleasures Profits or Honours of the World or be taken too much with its Ease Peace and Prosperity we are not prepared and what work will Sathan make when he coms to toss us 2. Keep Faith upright Christ prays that Peters Faith may not fail And 1 Pet. 5.9 Whom resist stedfast in the faith Faith has many things to pitch on the whole Gospel but chiefly the Promises and Threatnings of the Gospel they will inform you what will be the end of Godlyness and Sin and a Man that hath his eyes opened and seeth the end of Godlyness and Sin hath a mighty Advantage As to the Promises of Christ surely Christ is no Deceiver will you credit the Devil whom you have found to be false and suspect the Promises of Christ Luke 12.32 Fear not little flock for it is your fathers good pleasure to give you the kingdom Christ promiseth more than the Devil As to the Threatnings let not the Threatnings of Men affright you if they threaten a Prison God threatneth Hell if they threaten to molest the Body God can cast Body and Soul into Hell God can preserve you from what Men threaten and he threatens what is worse than Man threatens and therefore to have our eyes in our Head and see the end of Godliness and Sin is a mighty help in this case that our Faith may not fail A SERMON On HEBREWS i. 9 Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows IN the Context the Apostle is proving that Christ hath obtained a more excellent Name than the Angels they are Servants he a Son They are Creatures he is God They are to worship he is to be worshipped in which Divine Honours they can have no Communion They are Spectators of the Mystery of Redemption he is the Head of the Redeemed World as being solemnly appointed thereunto by God This is the Argument of the Text which is a quotation out of the 45. Psalm Thou hast loved righteousness c. In these words we have 1 A Description of Christ. 2. The Exaltation of Christ. 3. The respect of the one to the other therefore the one is the foundation of the other 1. In the Description of Christ his Holyness is taken notice of And 1. Both branches are mentioned Loved Righteousness hated iniquity 2. The Habitual Inclination of his Heart is asserted in all that he did or now doth do all proceeded from his love to Righteousness and his hatred to Sin 3. This Commendation or Description doth not only concerne his Personal Practice but his Design His Heart was set upon it not only to Practice Holyness himself but to promote it in the World For the Holyness of God Incarnate is Essentially necessary both to his Person and Imployment By it he was fitly qualified Nothing puts us on to do a thing throughly more than love this was Christs Principle and therefore he would express the most effectual means 2. His Exaltation God even thy God hath anointed thee with the oyl of gladness above thy fellows That is exaâ—ted thee above Men and all Angels anointing is often applyed to Christ. Psalm 2.2 Against the Lord and his anointed Acts 4.27 Thine Holy Child Iesus whom thou hast anointed Isa. 61.1 The Lord hath anointed me to preach good tydings to the meek Therefore he is called in the Hebrew Messiah and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This anointing usually signifieth three things 1. The giving of Power and Authority as Saul by being anointed was made King of Israel 1 Sam. 10.1 And Aaron and his Sons made Priests Exod. 30.30 So Christ was anointed to Authorize his Dispensation or to invest him in the Authority and Power of the Mediatory Office 2. To fit and inable the Person so Authorized for the discharge of the Office unto which he was called for the Oyl was Typical and signified the Gifts and Graces of the Spirit So Jesus Christ was anointed with the Holy Ghost and with power Acts 10.38 To fit his Humane Nature for so high a Function 3. His Welcome and Entertainment at his return to Heaven and so the Glorious Exaltation of our Lord Jesus Christ when he solemnly sate down at the Right Hand of Majesty and entered upon his Kingdom was his Anointing for then was he solemnly made both Lord and Christ Acts 2.36 and evidenced to be the Lords Anointed One as I shall shew more fully by and by 3. The respect or Relation of his Exaltation to his Description therefore At least it is a consequent of what he had done in the World in love to Righteousness and hatred of Sin but moreover it is to him a Recompense Phil. 2.9 Wherefore God hath highly exalted him and given him a Name which is above every Name Rom. 14.9 For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living Which is no lessening of his Merit for therein he considered not himself but us that he might be a Merciful High Priest to us or a Powerful King to defend his People The Son of God had before his Incarnation a Glory to which nothing can be added and a full right which cannot be increased and whatever Glory he received as Mediator it concerneth us more than him Doct. That Iesus Christ as Mediator because of his Love to Righteousness and hatred of Sin is dignified and advanced by God not only above all Men but also above all Angels In handling of this Point 1. I shall speak of the Holyness of Christ. 2. His Unction which is the Consequent and Fruit of it I. Of the Holyness of Christ both as to his Person and
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 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 The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
hanging upon a Tree We should look upon Christ crucified as if the thing were now a doing before our Eyes Gal. 3.1 Before whose eyes Iesus Christ hath been evidently set forth crucified before you Though it be past long ago it is present to Faith For he is lifted up that by the Eye of Faith we should look to him and see not only the thing but the end use and vertue of this Mistery The Brazen Serpent was a sufficient Remedy for the stung Israelites none that looked towards it perished the Cure never failed and Jesus Christ lifted up and being eyed is sufficient to cure the guilt of Sin and pain of Conscience through Sin and to heal our Diseased Souls and free them from the power of Corruption For being made a Curse for us the Blessing cometh freely upon the believing Gentiles even the gift of the Spirit Isa. 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed 2. The Superexcellency of Christ above this and all the Shadows and Types of him The Type doth express the thing signified but yet the Truth doth much exceed the Shadow The Brazen Serpent was but a Sign of Salvation so called in the Book of Wisdom chap. 16.6 But Christ is the Author of Salvation Heb. 5.9 The Serpent benefitted only the Israelites but Christ all Nations both Iew and Gentile Isa. 11.10 In that day there shall be a root of Iesse which shall stand for an ensign of the people to it shall the Gentiles seek and his rest shall be glorious It freed them from present Death but yet so that they might dye by other means but Christ hath freed us not only from the Death of the Body but of the Soul and this for ever as in the Text That they should not perish but have everlasting life So Iohn 11.26 Whosoever liveth and believeth in me shall never dye There Natural Life is preferred but for a while here Eternal Life obtained This benefit might last for a day or two but Iesus Christ is the same yesterday and to day and for ever Heb. 13.8 Christ ever retaineth his healing Vertue This was but a piece of Brass while they lodged it in the Temple but Christ is a Mediator to all Eternity It was a great wickedness to worship the Brazen Serpent therefore Hezekiah broke it in pieces when once he understood the People to be guilty of that Idolatry 2 Kings 18.4 He brake in pieces the brazen serpent that Moses had made for unto those dayes the children of Israel did burn incense to it and he called it Neâ—ushâ—an or a piece of Brass but it is our Duty to worship Christ All men must honour the Son as they honour the Father Iohn 5.23 And Heb. 1.6 Let all the angels of God worship him Phil. 2.9 10. Wherefore God hath highly exalted him and given him a name which is above every name That at the name of Iesus every knee should bow When the Israelites worshipped the Brazen Serpent it was broken in pieces but they shall be broken in pieces themselves that deny Christ his due Worship Psalm 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel Dan. 2.44 And in the dayes of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people but shall break in pieces and consume all these kingdoms and shall stand for ever The Kingdom that will not submit to him shall be broken in pieces Luke 19.27 Those mine enemies that would not that I should reign over them bring them hither and slay them before me Thus it sets forth Christ. 3. Faith is set forth or the Way and Means how we come to have benefit by Christ. It is not enough to look to what Christ hath done but what we must do that we may be partaâ—ers of him The way of Cure was by a look so it is believing in him that bringeth home the Blessing to our Souls From this Type we learn 1. The necessity of Faith None had benefit by the Brazen Serpent but those that looked on it The Promise was made to those that observed the Command Numb 21.8 Every one that is bitten when he looketh upon it shall live If a Man turned away his Eyes and refused Gods Remedy the biting was Mortal to him As there is a necessity Christ should die so there is a necessity you should believe for besides Impetration there must be Application and the work of the Spirit is as necessary to apply Grace as the work of the Mediator to obtain Grace for us A deep well will do you no good without a Bucket nor the purchase of Salvation unless you apply it 2. An Incouragement of Faith 1. To broken-hearted Sinners if you are stung with Sin you may look to Christ. It was ground enough for any bitten Israelite to look to this Brazen Serpent because he had need he found himself bitten and thirsted for cure by this appointed means A felt Sense of Sin is warrant enough to look to Christ as the offered remedy Look not altogether to your soar to your sins but to Christ as the means of healing Indeed there must be a feeling and a sense of Sin or else there is no work for Christ to do what should an hail Israelite do with the Brazen Serpent Their looking began in a sense of pain none troubled their Thoughts about it till they were stung Compunction goeth before Faith The Israelites cryed out Oh! What shall we do for these fiery Serpents So Acts 2.37 When they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we do An impoisoned dagger was flung into their Souls and then What shall we do The Goaler came trembling and fell down before Paul and Silas and said Sirs what must I do to be saved Acts 16.29 30. And they said verse 31. Believe on the Lord Iesus Christ and thou shalt be saved Only look upon the Serpent A Sinner must first feel himself a Sinner before he will or can come to Christ but then come The son of man is lifted up that whosoever believeth in him should not perish but have eternal life Some that know not themselves believers have been welcome to Christ but never any that know not themselves Sinners 2. To lapsed Believers The Serpents were left to sting the Israelites while they were in that place only the Brazen Serpent was lifted up God did not presently take away the Serpents only he gave a Remedy for such as were bitten Sin is not abolished but whilest we are in this Station the Remedy is still offered we are never so cured but we may be bitten again The disobedient Israelites needed this Motive and Chastisement to keep them in
swallowed up of this Joy shall we be no more affected with it now We that shall so shortly be so full of joy shall we be empty now Shall not we rejoyce who have now a Title to Heaven and shall in a little time be in the full and perpetual possession of it III. The many Reasons which shew we should have a greater inclination to this Blessed Work than usually we have and be oftner in it 1. Because God hath done so much to raise it in us All the Persons of the God-head concur and contribute their Influence in that way of operation which is proper to each to give us grounds of joy 1. The Father giveth himself to us and his favour as our felicity and portion Gods Love is the bosom and bottom cause of all our Happiness which sets all other causes at work and when we have the sure effects of it can any thing so bitter befal us that will not be sweetned by the Love of God Or so evil that this shall not be ground of Comfort to us Psalm 4.6 7. There are many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased Carnal Men must have something good to sense but Godly Men take their full delight in God This doth them good to the Heart it is not like a little Dew that wets the Surface but like a soaking Showre that goeth to the Root And more enough to draw us off from the World enough to swallow up all our infelicities yea to encounter the Thoughts of Death Hell and Judgment to come 2. The Son is also matter of rejoycing to us as our Redeemer and Saviour You are to consider what the Lord Jesus hath done to deliver you from Sin and the bitter Curse of the Law and the Fears of Death and the Flames of Hell The Eternal Son of God came to heal our wounds Isa. 53.5 By his stripes we are healed To make our peace with the Father by the Blood of his Cross Col. 1.20 To vanquish our Spiritual Enemies and triumph over them Col. 2.14 15. to be the ransom of our Souls 1 Tim. 2.6 The Captain of our Salvation Heb. 2.10 the Head of his Church Eph. 1.22 The Treasury and Storeâ—ouâ—e of all our Comforts Iohn 1.16 and in short he hath recovered us to God and hath given us an Interest in the Comforts of his Gospel and the Promises thereof which are in him Yea and in him Amen and is not this matter of joy and rich comfort The whole Covenant breed strong consolation in the hearts of Gods People Heb. 6.18 And David saith Psalm 119.111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart It doth our hearts good when we take these things for our Happiness Abraham rejoyced in the fore-thought or fore-sight of Christs day Iohn 8.56 Your Father Abraham rejoyced to see my day and he saw it and was glad And should not we rejoyce that live under the clearest dispensation of it The benefits of our Redemption by Christ should be so esteemed that no Affliction should be grievous The Kingdom of Christ is every where represented as a Kingdom of Joy and Comfort Rom. 14.17 The kingdom of heaven is not meat and drink but righteousness and peace and joy in the holy Ghost And if we be real Members of it we should see more cause of rejoycing in Christ Jesus 3. The Holy Ghost concurreth in his way of Operation as a Sanctifier Guide and Comforter As a Sanctifier he layeth the foundation for Comfort for it is the spirit of Delusion that comforts us in our sins that by imaginary Comforts he may keep you from those that are real solid and everlasting But the true Spirit is a Sanctifier and therefore a Comforter he first poureth in the Oyl of Grace and then the Oil of gladness Comfort and Joy follow Holiness as Heat doth the Fire And then as a Guide either in his restraining Notions as he mortifieth Sin or in his inviting motions as he exciteth and quickneth to Holiness These are helps to our Comfort cannot a Man live merrily without Sin And do you think a Life of Holiness irreconcileable with a life of rejoycing no such matter it is the ready way to joy especially to joy Spiritual But chiefly as a Comforter he is purposely given us to keep in this Holy Fire and maintain a constant delight in God in our Souls And therefore it is called Joy in the Holy Ghost where God himself taketh upon him the Office of a Comforter surely there will be comfort Life will quicken light will illuminate and the comforting Spirit will comfort in that season and degree God seeth fit and we are capable to receive Now he comforteth partly as sealing partly as giving earnest 2 Cor. 1.22 Who hath also sealed us and given us the earnest of the spirit in our hearts As sealing us by stamping the impress and image of God upon us which is the mark of his Children the sure Evidence of his Love and the Pledge of our Happiness And as giving us the earnest of a Blessed Estate to come that Life is begun which there shall be perfected Now consider all this when God himself will be our Portion our Saviour our Comforter should not all this cause us to rejoyce in God what-ever our Condition be in the World 2. All the Graces tend to this Faith Hope and Love 1. Faith That is a dependance upon God for something future that lyeth out of sight Now these invisible and future Objects are so great and glorious that they support and comfort the heart how afflicted soever our present Condition be 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of glory Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost In both these places Faith implyeth a firm belief of and dependance upon Christ as an All-sufficient Saviour by whom alone God will give us Eternal Life This Faith will breed a perpetual rejoycing in the Soul if it be firm strong and operative 2. Hope breedeth this Joy also Rom. 12.12 Rejoycing in hope and Rom. 5.2 We rejoyce in hope of the glory of God Though we be pressed with Miseries for the present yet there is a better Estate to come the excellency and certainty of which causeth us to rejoyce and giveth us a foretast of it Joy is chiefly for Injoyment but there is a partial Injoyment by hope which is not only a desirous expectation but delightful for tast or praeoccupation of the thing hoped for 3. Love to God also causeth us to rejoyce in him For it sheweth it self in a complacency and well-pleasedness of Mind in God as our chief good Psalm 16.5
I shall state it in these propositions 1. Certain it is That the Kingdom which God will erect and establish is the Kingdom of the Mediator And the Kingdom which God will destroy is the Kingdom of the Devil I put it in this copulate axiom or double proposition because the one immediately dependeth upon the other and the one cannot be done without the other The Kingdom of Christ as Mediator cannot be set up unless the Kingdom of the Devil be destroy'd Now that this is the purpose of God to erect the one and destroy the other is evident by Scripture Psal 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thine enemies thy foot-stool Christ upon the throne hath Enemies but in due time they shall be his foot-stool He shall gain upon opposition and against opposition and by opposition They shall be so far from overturning his Throne that they shall be a step to it as the foot-stool is to the Throne And 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To unravel all that Satan hath been a weaving for the captivating and deceiving of the World Christ having a grant of a Kingdom over the Nations his design is to conquer them and subdue them to himself and to recover them to himself This was the meanning of 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 2. To know these two Kingdoms we must consider the quality of either 1. The Gospel Kingdom is a Kingdom of Light Life and Love Of light Because the drift of it is to give Men a true knowledge of God Act. 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God The Devils Kingdom is the Kingdom of darkness The Devils are said to be Rulers of the darkness of this world Ephes. 6.12 And those that are called from one Kingdom to another are called from darkness to light Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the Kingdom of his dear Son It is a Kingdom of Life As men that were before dead in sins may be made alive unto God Joh. 10.10 I am come that they might have life and that they might have it more abundantly For Heathens and all men in their natural estate are alienated from the life of God Ephes. 4.18 But by Faith in Christ we live in God and to God Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life that I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Gal. 5.6 In Christ Iesus neither circumcision availeth any thing nor uncircumcision but Faith which worketh by love As it worketh by love we are inclined to God and do his will and seek his Glory and our happiness in the everlasting fruition of him And of Love It is a Kingdom of Love as it possesseth us with a fervent Charity to God and men 1 Joh. 4.8 He that loveth not knoweth not God for God is love Act. 24.16 Herein do I exercise my self to have always a Conscience void of offence toward God and toward men Now opposite to Light is Ignorance and Errour To life a Religion that consists of shows and dead ceremonies To love uncharitableness malice and hatred of the power of Godliness and Persecution And where-ever these eminently prevail there is an opposite Kingdom set up to the Kingdom of Christ. Which may be done by two sorts of persons or People 1. Those that continue in the old apostacy and defection from God As eminently was done by the Gentiles and Idolatrous Heathen World Who live in ignorance of the true God and are dead in trespasses and sins And where envy pride malice and ambition reigneth instead of that Spirit of love and goodness which the Gospel would produce 2. It may be done by a second falling away which is foretold 2 Thes. 2.3 For that day shall not come except there come a falling away first Now this falling off from Christ's Kingdom is there where in opposition to Light Errour is taught and Ignorance is counted the Mother of Devotion and People are restrained from the means of knowledge as if it were a dangerous thing As if the height of Christian Faith and Devotion did consist in a blind obedience and a believing what men could impose upon them by their bare authority And instead of life men place their whole religion in some superstitious rites and ceremonies and trifling acts of devotion or exteriour mortifications And instead of love to God and Souls all things are sacrificed to private ambition and consciences are forced by the highest penalties and persecutions to submit to their corruptions of the Christian Faith and Worship Where this obtaineth there is a manifest perversion of the interests of Christ's Kingdom Both these Apostacies The general Apostacy from God and the special Apostacy from Christ may be upheld by the Authority Power and Interest of several Nations And though the name of God and of Christ be retained in either for a cloak yet clearly we may see they are revolted from the Kingdom of God and of Christ. 2. The Devil's Kingdom Surely he hath a great hand in all the corruptions of mankind especially in Antichrist's Kingdom As the Apostle telleth us his coming shall be by or after the working of Satan 2 Thes. 2.9 He is the Raiser and Support of that estate as will appear by what is ascribed to the Devil in the Scriptures 1 Ignorance and Errour and Seduction For it is said Iohn 8.44 That he abode not in the Truth because there is no Truth in him when he speaketh a lie he speaketh of his own for he is a liar and the Father of lies And therefore in that Society of professed Christians where ignorance not only reigneth but is countenanced and means of grace suppressed and most errours and corruptions in doctrine have been introduced there Satan hath great influence 2 Cor. 4.4 In whom the god of this World hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2. Idolatry This was his first and great endeavour for perverting the world to bring men to worship another God or the true God by an Idol The Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delighter in Idols Sinecius he was the contriver of the Idols of the Gentiles therefore they are said to Sacrifice their Sons and Daughters unto Devils Psal. 106.37 And Deut. 32.17 They sacrificed unto Devils and not unto God They meant it to God but the Lord saith it was to Devils Aaron saith To
to convince them of his being the Messiah In Carnal and Wicked Men there is not only a neglect of Christ but an hatred of Christ Partly because from neglect the passage is easie to contempt and hatred partly because their Hearts being beâ—â—owed elsewhere they have no affection to him that would reduce and reclaim them Ioh. 3.19 This is the condemnation that light is come into the World and Men love darkness rather than light because their deeds are evil and partly because they count him as one that condemneth that course of Life which they affect Iob. 3.20 For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved 4. The manner of expressing their hatred They sent a Message after him This must be understood with respect to the Parable Therefore this Message they sent after him is nothing else but the Persecution of the Christian Faith and the Disciples that professed Christs name which is as it were an open bidding defiance to Christ in Heaven a sending a Message after him The Apostle Paul saith of the Jews 1 Thes. 2.15 Who both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all Men. 1. The Crime which is wilful refusal of subjection to Christ We will not have this Man to rule over us and here 1. The thing refused is his Reign Where Christ cometh he will be Lord and Soveraign His kingdom is that administration which requireth Spiritual obedience from us this the licentious World cannot endure 2. The manner of refusing 't is wilful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not They alledge no lawful reason but wilfully and contumaciously reject his Government And so it taxeth the obstinacy of the Jews standing out unreasonably against the Faith Doct. That 't is the Spiritual Kingdom of Christ which is most opposed by the Carnal World The Jews disclaimed him from being their King their whole carriage towards him and his Messengers speak this language We will not have this man to reign over us When he was present they contemned and slighted his person calling him this man by way of contempt yet in the Parable he is represented as a Nobleman and Heir of a Kingdom when absent and gone to receive a Kingdom they abused his Messengers the rebellious World maketh defection from Christ because he is out of sight they will not be controuled by an invisible King But it was not the sin of the Jews onely but of the Gentiles also for why did the Gentiles rage against the Lord and his anointed Psal. 2.3 Let us break their bands asunder and cast away their cords from us All the business of the rebellious World is to cast away Christs Yoke to dissolve the bonds of Loyalty and Obedience to him I will prove 1. That Christ hath a Kingdom 2. That in all reason this Kingdom should be submitted unto 3. What moveth and induceth Men so much to dislike his Kingly office I. That Christ hath a Spiritual Kingdom for all things concur here which belong to a Kingdom here is a Monarch which is Christ a Law which is the Gospel subjects which are penitent believers rewards and punishments Eternal Life and Eternal Torment 1. Here is a Monarch the Mediator whose Kingdom it is Originally it belongeth to God as God but derivatively to Christ as Mediatour Psal. 2.6 I have set my King upon my holy hill of Zion Phil. 2.10 11. That at the name of Iesus every knee should bow of things in Heaven and things on Earth and things under the Earth And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father This Kingdom which is exercised by a Redeemer doth not vacate or make void our duty to God no this new dominion is not destructive of the former but accumulative that is it doth not abolish the power and right which God hath to govern that continueth still and will continue as long as Man receiveth his Being from God and the continuance of his being by daily providence and preservation but this is superadded to the former Christ is Lord to the glory of God the Father the right of governing is still in God but the actual administration is by Christ. 2. There are subjects Before I tell you who they are I must premise that there is a double consideration of subjects some are subjects by the grant of God others are subjects not only by the grant of God but their own consent by divine donation all things are put into the hands of Christ and under the power of the Son of God and our Redeemer so no Creature is exempted from his dominion no not the Devils themselves though revolters and rebels against God Eph. 1.22 And hath put all things under his Feet and given him to be Head over all things to the Church Whether they will or no they are bound to his Absolute Dominion and Sovereign Authority and so all Men are subjects of Christs Kingdom partly by divine obligation bound to be so and partly by his over-ruling providence they are forced to submit to his disposing will there is a passive submission to his power though not a voluntary subjection to his Laws but of this we speak not now The other sort is of those who are subjects by consent who willingly give up themselves to the Redeemer to be saved upon his terms 2 Cor. 8.5 But first gave their own selves to the Lord and unto us by the Will of God And so the subjects of this Kingdom are penitent Believers Devils and Wicked Men are his Subjects whether they will or no but all Christs people are his by a voluntary subjection and consent or yield up themselves to him by Covenant Now these I call penitent Believers because both Faith and Repentance is necessary to our entrance into his Subjection 1. Repentance that we may lay down our former Hostility and so enter into Confederation and Covenant with Him Therefore often preaching Repentance is called Preaching the Kingdom of God Mat. 4.17 From that time Iesus began to Preach and to say Repent for the Kingdom of Heaven is at hand Mark 1.14 15. Iesus came into Galilee Preaching the Gospel of the Kingdom of God And saying The time is fulfilled the Kingdom of God is at hand Repent ye and believe the Gospel 2. Faith is required for receiving of Christ is made Equivalent with believing John 1 12. To as many as received him to them gave he power to become the Sons of God even to as many as believe in his Name Now what is receiving of Christ To entertain him to the end for which he was sent of God or in short to own him as Lord and King as is explained by the Apostle Col. 2.6 As ye have therefore received Christ Iesus the Lord. So walk in him 3. The Law of Commerce between this Sovereign and these
much of the VVorld every one shall enjoy what Land what Estate then you are content with what you have Heb. 13.5 If our Portion be more streight than others it is what God hath allotted to us If we be kept poor and low we shall have enough for that Service and Honour that God expecteth from us and to carry us through that little time that we have to spend in the VVorld It is not abundance that we need but a contented heart Be contented with a little if God giveth no more Diseased persons need more attendance than the healthy It is our Disease multiplieth our Necessities 2. In the enjoyment of outward things If they come by God's Providence the heart must be guarded it must not be set upon them Psal. 62.10 If riches increase set not your heart upon them VVe may delight in them as they are our Portion as tokens from God and fruits of his bounty Deut. 26.11 Thou shalt rejoyce in every good thing which the Lord thy God giveth thee But they must not possess and take up our hearts so as to cause us to forget God and to make us raven after more And the lust riseth with the increase and so the heart is the more intangled 2. The course of our Actions in getting and using 1. In getting When we are not immoderate in labouring after them When Men toil and labour to load themselves with thick clay Habbak 2.6 They promise themselves much contentment and happiness but it doth but draw off the heart from God and burden and pollute the sinner Psal. 127.2 It is vain for you to rise up early to sit up late to eat the bread of sorrows Habbak 2.13 Behold is it not of the Lord of Hosts that the people shall labour in the very fire and the people shall weary themselves for very vanity 2. In using Riches in themselves considered are neither good nor evil all is as they are used VVe are to use them as instruments of Piety and Charity and for the furtherance of our great account So that it is not VVealth so much that we beg as a blessing upon our labours that we may have wherewith to serve God We must so use and possess what we have as that the use and possession may tend to God's glory and the good of our Souls As 1. The maintenance of our own good Estate and Condition Eccles. 5.18 It is good and comely for one to eat and to drink and to enjoy the good of all his labour that he taketh under the Sun all the days of his life which God giveth him for it is his portion It is God's allowance that we should live comfortably upon what he hath sent us yea not onely his allowance but his gift Vers. 19. Every Man also to whom God hath given riches and wealth and hath given him power to eat thereof and to take his portion and to rejoice in his labour this is the gift of God 2. The good of others that depend upon us as our Family and Kindred 1 Tim. 5.8 that they may not be burdensome to the Church 3. The relief of the Poor Ephes. 4.28 Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth We shall be no losers by that Prov. 11.24 There is that scattereth and yet increaseth John 6.13 Therefore they gathered them together and filled twelve Baskets with the fragments of the five Barley Loaves which remain over and above unto them that had eaten 4. The maintenance of true Religion and the Church of God Prov. 3.9 Honour the Lord with thy Substance and with the first-fruits of thy increase 5. Good of the Common-wealth Rom. 13.7 Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour And Matth. 22.21 Render to Caesar the things that are Caesars and unto God the things which are God's Thus is a Man tried when he hath an Estate how he useth it A leaky Vessel is not discerned when it is empty but when it is full then it discovereth it self So when we are kept low there is not such a trial of our spirits as when we abound in all things how we will use and improve this trial what we discover then Grace or Corruption Want is a trial and so is fulness and therefore we should look to our selves If Self be ravenous and devour all that portion which God should have and the Poor should have and Friends should have we do not use it aright not to the ends for which God hath given it Vse 3. To press us to mortifie this inordinate inclination If once Men affect and love riches it becometh the root of all evil It is not the having but the affecting of great things that is sinful VVhat God casteth upon us walking within the compass of our duty we are with thankfulness to imbrace and to improve to his Glory Yet this inordinate desire is very natural to us born and bred with us and because Riches do all in the VVorld it is increased upon us Therefore we need the more to look to our hearts and consider 1. The comfort of our lives lieth not in abundance Luk. 12.15 Take heed and beware of covetousness for a Man's life consisteth not in the abundance of the things which he possesseth They are extrinsecal to our being and happiness VVhen you have the VVorld at will you can get no more than Bodily Food and Bodily Cloathing the Poorest may attain to that It is no great matter whether our dung and excrement be of finer matter or courser nor what a gay shew we make in our Apparel whether fewer or more Dishes at our Table Too much Oil puts out the Lamp VVhen Men have troubled themselves and the VVorld to make themselves great VVhat a sorry happiness have they Psal. 17.14 From Men which are thy hand O Lord from Men of the World which have their portion in this life and whose Belly thou fillest with thy hid Treasure they are full of Children and leave the rest of their Substance to their Babes Habbak 1.16 They sacrifice unto their Net and burn Incense unto their Drag because by them their Portion is fat and their Meat plenteous A little good cheer and a merry Life is all they have They that want it live as well as they and have more contentment they are no nearer to true comfort nor the further from the Grave 2. There is danger in abundance The Moon is never Eclipsed but when it is at Full. An Estate may be too great as a shoe too big or an Armour too great as Sauls Armour for David 1 Sam. 17.39 It is harder for a rich Man to go to Heaven Mat. 19.24 It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of
shew much love but their Heart goeth after their covetousness Other sins distract us in duty but none so often as this by vain musings upon worldly advantages this always runneth in the mind night and day when alone 2. By the vehemency of your desires Unnatural praedatorious heats argue a distemper We may lawfully desire earthly things we carry about earthly bodies that stand in need of earthly sustentation We have an Earthly House to support 2 Cor. 5.1 and are subject to the common necessities of an Earthly life And therefore surely God that hath given us these Earthly Bodies doth allow us to seek Earthly things in a moderate way But now when these desires are so vehement that they grow to a perturbation and impatiency of check they argue this immodest Will to be Rich. Rachel might lawfully have desired Children But when it cometh to Give me Children or I die then the desire is depraved and inordinate So when we are disquieted by our desires and are full of murmurings if we want and of envious repining at those that have worldly things and they always sollicite us to more and one degree of estate draweth us on to more it is an evil disease and it must be looked to in time or else it will be baneful to the Soul Then you are gain-thirsty as the expression is Psal. 10. when there is such an eager pursuit after it and you are so greedy upon worldly things Desires are but vigorous motions of the Will and do discover the bent and purpose of it They are the Pulses of the Soul As Physicians judge by Appetite so may you by desires when the Soul is carried out by such an unsatisfied thirst and like the Horse-Leeches Daughter crieth Give give Prov. 30. Gods People as an argument of their sincerity plead their desires and the longings of their Souls after God Our desires are to the remembrance of thy name Now your desires run another way and still they increase upon you with your enjoyments 3. By the uniformity and constancy of your indeavours A serious choice and bent of will is always accompanied with invincible resolutions they will use all means and break through all difficulties wit and time and strength is all ingaged upon this design that you may compass an estate That argueth the fixed bent of their Heart Luk. 16.8 The Children of this World are wiser in their Generation than the Children of Light By Wisdom in their Generation is meant a dexterous prosecution of their ends and purposes Now when Men are dull and slow and backward in holy things but their whole Souls run out upon temporal profits it is the Sphere of their activity and the business that their Hearts are set upon here Men turn and winde and try every course and so it is constantly with them A good Man is unwearied and diligent in the pursuit of Heavenly things Phil. 3.11 If by any means I might attain unto the Resurrection of the Dead He goeth from this Ordinance to that and is ever waiting upon God and is sagacious to spy out advantages of spiritual increase the Sphere of his activity he is confering praying reading hearing meditating But now a worldly Man is always exercised in covetous practices 2 Pet. 2.14 Having Eyes full of Adultery and that cannot cease from sin beguiling unstable Souls an Heart they have exercised with covetous practices What a stir and a bustle do they make to increase their Estates They have the Spirit of the World A Sermon on 1 Pet. I. 12 last clause Which things the Angels desire to look into THere are two things for which the doctrine of the Gospel is commended to us the truth and the worth of it 1 Tim. 1.15 verum bonum This is a true and faithful saying and worthy of all acceptation The Happiness of the Intellect lieth in the contemplation of Truth and the happiness of the Will in the enjoyment of Good In Innocency this was represented by the Tree of Life and the Tree of Knowledge And possibly under the Law by the Candle-stick and the Table of Shew-bread I shall not now speak of the Truth of the Gospel but of the worth of it The scope of the Context is to shew the worth of that Salvation which is the end of the Christian Faith To commend it the Apostle produceth the instance of the Prophets and of the Angels 1. Of the Prophets verses 10 11 12. Of which Salvation the Prophets have inquired and searched diligently who Prophesied of the Grace that should come unto you Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the Glory that should follow Vnto whom it was revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have preach'd the Gospel unto you with the Holy Ghost sent down from Heaven When the Prophets foretold it they viewed and reviewed their own Prophesies that they might be more thoroughly acquainted both with the thing and the time They Prophesied of other things the rise and downfal of great and mighty Monarchies and Kingdoms but these were not the things they enquired after so diligently but the sufferings of Christ and the glory which shall come to us Well then if those to whom the Holy Ghost did dictate these mysteries did so accurately search into them what should we delight in and study upon but the Gospel 2. Angels themselves did look into the excellency of this Grace and Salvation offered to us in Christ they can never be satisfied with the Contemplation of it nor wonder at it enough nor rejoice at it enough Which things the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to bow the Head and stoop that we may take a more narrow view of the thing which we would see Luke 24.12 Peter ran unto the Sepulchre and stooping down he beheld the Linnen Cloaths lying by themselves So Iohn 20.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he stooping down and looking in saw the Linnen Cloaths lying And in the 11 verse Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it she stooped down and looked into the Sepulchre And probably there is an Allusion to the Type of the two Cherubims over the Mercy Seat which were figured bending their faces towards it Exo. 25.20 Their Faces shall look one to another toward the Mercy Seat shall the Faces of the Cherubims be As desiring to pry into the Mysteries represented there Doct. That the Mystery of Redemption by Christ is an Object worthy of the Contemplation and Admiration of the Angels themselves I shall illustrate this Argument by examining these Circumstances 1. Who 2. What 3. How 4. Why. I. Who desired the Text saith the Angels There are two sorts of them some good and some bad some that fell away and stood not in the Truth others that are called
Persons that is his Judgment is not sway'd by any thing that is extrinsical and belongeth not to the cause in hand and will not approve or disapprove any Man for his Persons sake or External Prerogatives if he be not otherwise worthy of approbation or reproof As to instance in the foregoing distinctions 1. The Gifts of the Body Strength and Beauty It is not the Strong and Beautiful that are accepted with God but the Good and the Holy He is strong in a Spiritual sense not that overcometh another man but tameth his own flesh Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his Spirit than he that taketh a City The true strength is seen also in vanquishing the temptations of the Devil 1 Iohn 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one So not outward Beauty but Grace doth make us amiable in the sight of God Alas that is a fading thing in its Prime it is but Skin-deep The adorning of the hidden man of the Heart is that which is of great price in the sight of God 1 Pet. 3.3 4. This Beauty is never shrivell'd nor doth it wax Old and is in high esteem with God 2. For the Gifts of the Mind Learning Secular Prudence these things may make us more Serviceable in the World but surely in themselves they do not commend us to God It is pity Men should prostitute their great abilities to so vile an use as only to Cater for the Body or to turn and wind in the World or else to put a Varnish on the Devils cause As Satan chose the form of the Serpent to deceive our first Parents because he was the subtilest of all the Beasts of the Field Gen. 3.1 So he delighteth to employ the sharpest subtilest Wits but at last with all their Wit and Learning they are thrust down into Hell unless they lay aside their Worldly Wisdom and cleave to Christ and walk in his ways whatever it costs them 1 Cor. 3.18 If any among you seemeth to be wise in this World let him become a Fool that he may be Wise. In the Eye of the World it seemeth foolish to stand on terms of Conscience but that that will be found the best Wisdom at last 3. Of Estate Rank and Quality Some are Noble some Ignoble But the Blood that runneth in the Veins of the Poor is of the same Colour with yours that are Nobly Descended By Nature you are equal for he has made all Nations of one Blood Acts 17.26 And this distinction will not out-live time but ceaseth at the Graves Mouth Certainly it beareth no weight before Gods Tribunal 1 Cor. 1.26 Not many Mighty not many Noble are called So some are Rich and Mighty others are Poor and in a low Condition but none are accepted the more for their greatness dignity or Worldly preheminence Iob. 34. â—9 He accepteth not the person of Princes and regardeth not the rich more than the pâ—or for they are all the work of his hands Alas it is a vain plea with God to say I am Rich I am Noble I am a Prince I hope he will not deal severely with me The Rich or Poor Prince or Beggar do all stand upon the same level before God The dignity power and wealth of Princes doth not move him to spare them neither Lordship nor Ladiship nor Principality nor Kingdom can stead you if you be a Transgressor your Sensuality is as odious to God as the Drunkenness of the Rascality When we stand before the Lord we are stript of all our personal qualities and regarded only according to our Works Rev. 20.12 I saw small and great stand before God So for Bond and Free Though Christian Religion abolish not those civil distinctions which are between Masters and Servants Governors and Governed yet it layeth no weight upon any of these as to our acceptance with God The Bond may be Christ's Freeman 1 Cor. 7.22 and the Free are but Christ's Servants Therefore the Apostle biddeth Masters to carry themselves well to their Servants because God is no respecter of persons Eph. 6.9 Col 3.25 4. In respect of Nation or Country Some lye nearer others more remote from the Sun but they are all alike near to the Sun of Righteousness Gal. 3.28 Iew and Greek are all one in Christ Iesus or else miserable without him Especially since the coming of Christ in the Flesh the door of Grace is much more inlarged and the inclosure broken down 5. For Externals in Religion for Profession and outward Priviledges Cornelius was an holy and good Man but wanted Circumcision yet was accpted of God when many a Carnal Jew that had it was rejected by him This is attested by the Apostle Rom. 2.9 10 11. Tribulation and anguish upon every soul that doth evil of the Iew first and also of the Gentile but glory honour peace to every man that worketh good to the Iew first and also to the Gentile for there is no respect of persons with God God is not partial to Jews above Gentiles nor to Carnal literal Christians above Pagans If by outward profession there be a people nearer to God than others they have the priviledge to be first rewarded if they do good But then they must expect to have punishment and destruction first if they do evil for the greater their Priviledges the greater also their Provocation and Guilt will be For God's rewards and punishments are not conferred by an uncertain rule of arbitrary favour and displeasure neither do they depend on outward priviledges of being or not being Circumcised but are exactly proportioned to mens Qualifications and Actions Well then Baptism or the external Profession of the Faith is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christian as Circumcision or the Profession of the Law is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jew Now if either be without holiness of Heart and Life it is nothing to their acceptance with God either for the submission to the Rituals of Moses or the external observances of the Gospel if there be not that Constitution of Heart or that course of Life which this Profession calleth for for God looketh not to shews and appearances but the reality of Mens Godliness and Obedience It is no Plea to say I am of the true Religion 6. I shall add Where Men are under one common Profession but differ in lesser things As there were different Parties at Corinth but one common Christ 1 Cor. 1.2 All that call on the Lord Iesus Christ both theirs and ours with 12 and 13 Verses Is Christ divided It is the nature of man to confine all Religion to their own Party and inclose the common Salvation As here in England our Divisions have tempted us to Unchurch Unminister Unchristianize one another we make no scruple to cast one another out of Gods favour but God's approbation doth not go by our Vote and Suffrage
off from Earthly He bowed his Head and gave up the Ghost I come to the later part of the Text. Some read it that first he Died and then bowed the Head there being no Spirit left to support it but Christ first bowed the Head and then died he did as it were becken to Death to come and do its Office He yielded up the Ghost his Soul was truly separated from his Body The form of Resignation we have Luke 23.46 Father into thy hands I commit my spirit Wicked Men because they die against their Wills their Souls are said to be taken away Luke 12.20 Thou fool this night thy Soul shall be required of thee Job 27.8 For what is the hope of the Hypocrite thò he hath gained when God taketh away his Soul But Christ yieldeth it up and for a Godly Man to give up the Ghost noteth his Faith Submission and Willingness to depart out of the Body As the Prophet saith of Christ Isa. 53.12 He hath poured out his Soul unto death Death did not surprize him Doctr When all things were finished Christ freely and willingly gave up the Ghost His Life was not taken away but resigned there was much of Violence but no Coaction The Term Giving up the Ghost doth not imply the bare Death of Christ but that he died willingly and freely Nihil in hoc Christo est nisi profusa liberalitas misericordiae remissionis peccatorum I can see nothing in this Christ but a prodigality of Love and Mercy He had freely emptied his Veins in the Garden every Pore became an Eye and wept Blood for your sakes and now he cometh to pour out his Soul Reasons why Christ was so willing to die 1. Out of Obedience to his Father The Divine Decrees had laid a necessity upon him and where the Father saith Must Christ saith I will Matth. 26.54 55. Thinkest thou not that I cannot now pray to my father and he shall presently give me more than twelve Legions of Angels which was the just number of a Roman Army But how then shall the Scriptures be fulfilled that thus it must be Christ willingly took this Necessity upon him it was but Necessitas ex Hypothesi had it not been for his Eternal Consent it would never have been said Thus it must be Luke 22.37 This that is written must be accomplished Luke 24.46 Thus it is written and thus it behoveth Christ to suffer It was a Necessity of his own making he was not compelled to Accept of the Conditions from God nor forced by the Violence of Man â—o yield up his Life Iohn 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment have I received of my father 2. Out of Love to us The Jews crucified him but Love made him die we had else perished for ever The Law laid it upon us but Love made Christ take it upon himself Isa. 53.4 Surely he hath born our griefs and carried our Sorrows Justice demanded it of us but Christ said I will be responsible exact it of me Mat. 20.28 Even as the son of man came not to be ministred unto but to minister and to give his life a ransom for many He took Life to lay it down at the demand of Justice Justice said I must have a Ransom Christ said Take it of me let these go Iob 33.24 Then he is gracious unto them and saith Deliver him from going down to the pit I have found a ransom The Father received it and Christ payed it As the Angel said to Abraham Gen. 22.12 Lay not thine hand upon the lad neither do thou any thing unto him Justice would have reached forth a deadly stroke to us but Christ catched the blow 3. This would finish his Labours Death was Christ's last Enemy of his Person as well as of his Kingdom He had been harassed and worn out with Sorrows the Grave was a place of Rest it was finished as to him Isa. 57.2 He â—â—all enter into peace they shall rest in their beds Death was the end of Christ's Journey and all his Labours in the Flesh. The Grave was a dark dismal place till Christ went into it ever since it is but a Chamber of Rest and Christ keepeth the Key of it Isa. 26.20 Enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment 4. This furthered his Triumph and made it every way more compleat By dying Christ carried the War into his Enemies Land and foiled Death in its own Territory and made Death it self Mortal by lying in the Grave The Cross and the Grave were the means of Christ's Triumph by these the Devil thought to foil him and by these he triumphed He conquered Satan and Sin when they seemed to have most power upon him like angry Bees they stung him and disarmed themselves Heb. 2.14 That through death he might destroy him that had the power of Death that is the Devil Col. 2.15 And having spoiled principalities and powers he made a shew of them openly triumphing over them in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the Cross Eph. 2.16 Having slain the enmity thereby that is by his Cross formerly spoken of When he was slain himself then he slew Death and the Law Christ's crucifying was his Exaltation and Preferment It is twice expressed by lifting up Iohn 3.14 So shall the son of man be lifted up John 12.32 33. I if I be lifted up will draw all men after me This he said signifying what death he should die The Grave was consecrated and sanctified by Christ's lying there Duo in cruce affixi intelliguntur saith Origen Christus visibiliter sponte suâ— ad tempus Diabolus invisibiliter invitus in perpetuum There were two crucified at once Christ visibly of his own accord for a time only the Devil invisibly against his will for ever Christ received a slight hurt in his Heel but he bruised Satan's Head 5. He was hastening to his own Glory Heb. 12.2 For the joy that was set before him he endured the cross despising the shame and is sat down at the right hand of the throne of God He was thinking of his Welcom to Heaven Oh what sweet Embraces there would be between the Father and him Psal. 110.1 The Lord said unto my Lord Sit thou at my right hand till I make thy enemies thy footstool Dan. 7.13 14. I saw in the night-visions and behold one like the son of man came with the clouds of Heaven and came to the Ancient of days and they brought him near before him And there was given him dominion and glory and a kingdom that all people nations and languages should serve him his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed How the Angels should usher him into Glory
And more and more interest our selves in his cleansing 5. Because the Application is a difficult Work Besides the Purchase of the Gift of the Spirit Christ hath instituted the Help of the Word and Sacraments to bring us into Possession of this Benefit Ephes. 5.26 That he might sanctify and cleanse it with the washing of VVater by the VVord The Merit of his Death falleth upon these means that we may use them with the more Confidence Iohn 15.3 Now are ye clean through the VVord which I have spoken unto you The Word is the Glass wherein to see Corruption which sets a-work to seek Purging By that our Sense of our natural Impurity is revived the Means and Causes of our cleansing set down that we may with deep Humiliation confess our Sin humbly sue out the Grace offered and wait for it in the conscionable Use of all the means of Grace And for the Sacraments As the Word containeth the Charter and Grant of Christ and all his Benefits to those that will receive him so this is the Seal of the Grant Rom. 4.11 He received the Sign of Circumcision a Seal of the Righteousness of Faith whereby we are more confirmed in waiting for the Spirit and excited to look for this Benefit from Christ. Well then we must still lie at the Pool of the Word and Sacraments And now you have my second Argument Why Jesus Christ should be honoured lauded and praised by all the Saints because he hath done so great an Office of Love and procured so great a Benefit for us as the washing away of our Sins in his Blood that we might be admitted to Communion with God III. The Fruits and Benefits that we have thereby He hath made us Kings and Priests unto God and to his Father This doth oblige us the more to ascribe and give Glory and Dominion to him for ever and ever since he hath brought us into Communion with God and set us apart as consecrated Persons such as Kings and Priests were of old to perform daily Service to God In this third Thing 1 st Observe the Order We must be washed from our Sins before we can be Kings and Priests or minister before the Lord. Aaron and his Sons though they were formerly designed to be Priests yet they could not officiate and act as Priests before they were consecrated So must we be consecrated and made Priests to God and that by the Blood of Christ. They were seven days in consecrating This whole Life is the time of our Consecration which goeth on by degrees and will be made compleat both for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven For this Life though our Consecration be not finished yet here we are stiled an Holy Priesthood to minister before the Throne of Grace though not before the Throne of Glory Now if we be washed from our Sins in the Laver of Regeneration we may draw near to God as the Priests under the Law were washed in the Laver and then came to the Altar It holdeth good both in this Life and in the Life to come that none but the Washed can come so near to God either before the Throne of Grace or Throne of Glory The Throne of Grace Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water So Heb. 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God In the State of Glory Rev. 7.14 15. These are they which came out of great Tribulation and have washed their Robes and made them white in the Blood of the Lamb. Therefore are they before the Throne of God and serve him Day and Night in his Temple The persecuted Saints who came out of great Tribulation they first washed their Robes in the Blood of the Lamb before they were admitted as Priests to stand before the Throne of God to serve him Day and Night in his Temple Sanctification must go before Consecration and the more sanctified the more consecrated when our Sanctification is finished then our Consecration is consummate And then we shall have a full Communion with our God a clear Vision of his eternal Beauty and as great a Fruition of his Godhead as we shall be capable of in a State of full Contentment Joy and Blessedness 2 dly The Privileges are exceeding great to be consecrated to so high a Dignity That we should be consecrated or set apart for God to be Objects of his special Grace and Instruments of his Glory and Service Much more that we should be advanced to so great a Dignity as to be Kings and Priests to God We share in Christ's own Dignity He was a King and a Priest so are we He had an Unction so have we He was Christ we are Christians By virtue of our Union with him we are Partakers of his Kingdom and Priesthood The Church of Israel was called a Kingdom of Priests Exod. 19.6 And Believers in the New-Testament are called a Royal Priesthood 1 Pet. 2.9 Not to disturb Civil Kings or the Order God hath instituted in the Church for it is Kings and Priests to God not to the World Let us consider these Privileges asunder 1. Kings King is a Name of Honour Power and ample Possession 1. Here we reign spiritually as we vanquish the Devil the World and the Flesh in any measure It is a Princely Thing to be above these inferiour Things and to trample them under our Feet in an holy and heavenly Pride An Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that fears nothing and desires nothing He that is above the Hopes and Fears of the World he that hath his Heart in Heaven and is above temporal Accidents the ups and downs of the World the World is beneath his Heart and Affections this Man is of a Kingly Spirit Christ's Kingdom is not of this World neither is a Believer's Rev. 5.10 Thou hast made us unto our God Kings and Priests and we shall reign on the Earth viz. in a Spiritual Way It is a beastly thing to serve our Lusts but kingly to have our Conversations in Heaven and vanquish the World 1 Iohn 5.4 5. Whosoever is born of God overcometh the World and this is the Victory that overcometh the World even our Faith Who is he that overcometh the World but he that believeth that Iesus is the Son of God To live up to our Faith and Love with a Noble Royal Spirit 2. Hereafter we shall reign visibly and gloriously when we shall sit upon Thrones with Christ at his last coming to judg the World and Angels themselves Matth. 19.28 Verily I
say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit on the Throne of his Glory ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel Luk. 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me that ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel This was spoken at the Lord's Supper which is a Pledg of it The Vpright shall have Dominion over them in the Morning Psal. 49.14 3. They shall be Kings eternally in Heaven Luk. 12.32 Fear not little Flock for it is your Father's good Pleasure to give you the Kingdom 2 Tim. 2.12 If we suffer we shall also reign with him that is in Heaven with respect to this Right Title and Interest so they are made Kings We are Heirs in Christ Rom. 8.17 If Children then Heirs Heirs of God and joint Heirs with Christ if we suffer with him that we may be also glorified together We are Heirs of a Kingdom that cannot be shaken 2. Priests That was a great Dignity among the Iews To this all Christians are now advanced 1 Pet. 2.5 Ye are an holy Priesthood to offer up spiritual Sacrifices acceptable to God by Iesus Christ. Our Sacrifices are not Expiatory but Gratulatory not Sin-offerings but Thank-offerings not Typical but Spiritual Jesus Christ is the only Sin-offering Our Thank-offerings are either our selves Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service Or our Duties which are Spiritual-offerings we offer not Beasts which were Typical but the Calves of our Lips our Prayers and Praises Heb. 13.15 By him therefore let us offer the Sacrifice of Praise to God continually that is the fruit of our Lips giving Thanks to his Name Or Alms ver 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased Phil. 4.18 But I have all and abound I am full having received of Epaphroditus the things which were sent from you an Odour of a sweet Smell a Sacrifice acceptable well-pleasing to God Now this is a great Honour that we should be separated by the Lord from all the rest of the World and admitted into such a Nearness and Access to God with Boldness and Hope of being accepted through Christ. Vse 1. In the general All this should stir up our Hearts to give continual Praise and Glory to Christ our blessed Redeemer So doth the Apostle here that is the use he maketh of it To him be Glory and Dominion for ever and ever Amen It is a thing to be reproved in Christians that we take so little time to admire honour and praise our Redeemer which yet is a great part of our Work Surely if you had a due Sight of his Excellency or a Sense and Taste of the Riches of his Goodness and Love you would be more in this delightful Work Usually Praise is a Stranger to our Worship and however we are enlarged in Confession of Sin or Supplication for such things as we want yet we are straitned in our Gratulations Surely Lauding and Praising God in Christ is as necessary as the other parts of Worship Psal. 22.3 God is said to inhabit the Praises of Israel that is in Israel where he is praised The great End of Worship is not the Relief of Man so much as the Honour of God Therefore we should not only ask things needful for our selves and mind meerly the Supply of our Necessities but the Honour of Christ. Psal. 50.23 Whoso offereth Praise glorifieth me If God will account it an Honour to be well thought of and spoken of by his Creature we should more abound in this Work Why are we then so scanty in Praises and Thansgivings The Reasons of this Defect are Self-love We are eager to have Blessings but we forget to return to give God the Glory Prayer is a Work of Necessity but Praise is a Work of mere Duty Self-love puts all upon Prayer but the Love of God upon Praise Again stupid Negligence we do not gather up Matter of Thanksgiving nor watch in our Prayers nor seek after Matter for it Coloss. 4.2 Continue in Prayer and watch in the same with Thanksgiving 2. More particularly let us take our Example from this Doxology To him be Glory and Dominion for ever and ever Amen We can but ascribe to Christ what he hath already but we must do it heartily Observe here 1. The things ascribed to Christ Glory and Dominion 2. The manner of Ascription it is Imperative 3. The Duration For ever and ever 4. The Seal of all in the word Amen 1. The things ascribed to Christ Glory and Dominion In other Places it is Honour and Power everlasting 1 Tim. 6.16 Who only hath Immortality dwelling in the Light which no Man can approach unto whom no Man hath seen nor can see to whom be Honour and Power everlasting Amen In the Lord's Prayer more fully Mat. 6.13 For thine is the Kingdom the Power and the Glory for ever Amen Where by Kingdom is meant Right and Authority to dispose of all things according to his own Pleasure by Power Strength and Alsufficiency to execute what he pleaseth by Glory his Honour which is the result of all that he doth Clara cum laude notitia Excellency discovered with Praise We desire that he may be more honoured and brought into Request and Esteem in the World Here we have but two Words Glory and Dominion Glory that is just Praise and Esteem gracious Hearts think they can never set Christ high enough in their Esteem and Praise this is all they can return to him for his great Benefits Glory that he may have the Honour as they the Comfort Dominion implieth Lordship and Soveraignty this they would have given to Christ as his Due by his own Purchase and God's Assignment Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the Dead and Living It was God's End Phil. 2.10 That at the Name of Iesus every Knee should bow 2. The Form is Imperative as binding themselves and others to give him Glory and Dominion Themselves in the first place and that not only with the Tongue but with the Heart not only in Word but in Deed So they would give him Glory praise him with their Lips and honour him with their Lives They would make that their Work and Scope that this may be the real Language of their Hearts and Actions which speak much louder than Words These shew forth the Praises of him who hath called them out of Darkness into his marvellous Light 1 Pet. 2.9 that really they may be the Glory of Christ 2 Cor. 8.23 They are the Messengers of the Churches and the Glory of Christ. 2 Thess. 1.12 That the Name of
with the Blessing of eternal Life His Priestly Actions after the Order of Aaron were his Consecration to his everlasting blessed Priesthood after the Order of Melchisedeck Without these Sufferings he could neither be a faithful nor a merciful high Priest nor satisfy his Father's Justice nor have a full feeling from Experience of the Creatures Misery Well then as Christ was consecrated at his Death so is a Christian who runneth Parallel with Christ in all his Offices As Christ had an Inauguration into that Priesthood he executed upon Earth at his Baptism So hath a Christian for his spiritual Priesthood as soon as washed in the Laver of Regeneration but for his everlasting Priesthood at Death 2. My next Argument is This suteth with the other Privilege of Kings We are made Kings as well as Priests Now as our Kingly Office is not perfect till we come to Heaven so neither our Priestly and therefore it mainly respecteth our Ministration in the heavenly Temple How is a poor Christian a King here unless in a Riddle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he vanquisheth the Devil the World and the Flesh As it is a Princely thing to be above inferiour things and to trample them under our Feet The Heathen could say Rex est qui metuit nihil Rex est qui cupit nihil He is a King that is above the Hopes and Fears of the World that feareth nothing and desireth nothing This is indeed in a Metaphor a Kingly Spirit to have our Hearts in Heaven and to look upon all sublunary things as beneath our Care and Affections Christ's Kingdom is not of this World neither is a Believer's Here upon Earth we reign only in a spiritual way But the Privilege cometh fully to be verified when we tread Satan under our Feet and triumph over Enemies and reign visibly and gloriously sitting upon Thrones with Christ at his Coming judging the World and Angels themselves Matth. 19.28 Verily I say unto you that ye which have followed me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye shall also sit upon twelve Thrones judging the twelve Tribes of Israel Luke 22.29 30. I appoint unto you a Kingdom as my Father hath appointed unto me That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Psal. 49.14 The upright shall have Dominion over them in the Morning And 1 Cor. 6.2 Know ye not that we shall judg the World And ver 3. Know ye not that we shall judg Angels Neither will this Kingdom be terminated and ended at the Day of Judgment but they shall be Kings eternal in Heaven Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you the Kingdom 2 Tim 2.12 If we suffer with him we shall also reign with him that is in Heaven With respect to this Title Right and Interest we are said to be made Kings Now proportionably the other Privilege of being made Priests must be expounded also We are spiritual Priests upon Earth we have our Sacrifices of Prayers Praises and Alms and devoting our selves to God But this Office is not compleated till we come to Heaven and do immediately minister before the Lord. Then we have Entrance into the holiest Heb. 10.19 Having therefore Brethren Boldness to enter into the holiest by the Blood of Iesus Not in Spirit but in Person For if the chief Part of our Kingly Office be yet behind why not the chief Part of our Priestly Office also 3. Then we are qualified and prepared Sanctification must go before Consecration and the more sanctified the more consecrated And when our Sanctification is finished then our Consecration is consummated and not till then Now in this World our Justification and Sanctification is imperfect we are not got above our legal Fears and Grace is very weak in us You know before we can serve the living God our Consciences must be purged from dead Works Heb. 9.14 As the High Priest was not to approach God without his Washings lest he die And we are bidden to draw nigh to God with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water Heb. 10.22 If we have the Privilege of Priests we must perform the Duties of Priests Now we are not perfect as appertaining to the Conscience nor are we fully cleansed and sanctified till the Vail of the Flesh be removed and we be presented to God without Spot and Wrinkle Somewhat is begun indeed that will tend to and end in perfect Sanctification enough to qualify us for our Ministration at this Distance from God There is enough done on Christ's Part by way of Impetration and Merit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified or consecrated he hath payed the Price but as to the Application that is by Degrees The Priest under the Law was seven Days in consecrating this figured all the time that interveneth before we enter upon the everlasting Sabbath Our whole Life is the time of Consecration which goeth on by Degrees and will be made compleat both for Body and Soul at the Resurrection for then shall we be made fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven In this Life our Consecration is not yet finished we cannot come so near God we are qualified indeed to come to the Throne of Grace but not qualified to come to the Throne of Glory But the Work is a-doing and in time it will be accomplished 4. We have not the full Privileges of Priests till then which is Intimacy full Communion Nearness of Access to God and Ministration before him This is the Privilege we have as Priests The Apostle telleth us Heb. 9.8 The Holy Ghost signifieth that the way to the holiest of all was not yet made manifest while as the first Tabernacle was yet standing How did the Holy Ghost signify this I answer by the whole Oeconomy and Frame of that Dispensation God kept State and Majesty then and his People must not come too near him The common Israelite must not come too near the Sanctuary they were not to camp or pitch their Tents round about it but only the Levites lest they die Numb 1.52 53. And the Children of Israel shall pitch their Tents every Man by his own Camp and every Man by his own Standard throughout the Host. But the Levites shall pitch round about the Tabernacle of Testimony that there be no Wrath upon the Congregation of the Children of Israel It was a dangerous thing for the common Israelites to be too near the Symbols of God's Presence to teach us the Distance between God and Men and their Unworthiness to come near him and his holy things But though the Levites might encamp near it yet none but the Priests must