Nay but O man who art thou that replyest against God Who can conceive whence this should be that any man should believe unless it be given him of God and if given him then it was his purpose to give it him and if so then is it evident that he had a purpose to save him and for that end he gives faith not therefore purposes to Save because Man shall believe 4. This seems cross to these Scriptures where they speak of the subordination or rather Coordination of those two as here Foreknown and Elect not because of Obedience or sprinkling or any such thing but to Obedience and sprinkling which is by faith So he predestinated not because he foresaw Men would be conform to Christ but that they might be so as Rom. 8.29 For whom he did foreknow he also did predestinate and the same order Act. 2.47 And the Lord added to the Church dayly such as should be saved and 13.48 And as many as were ordained to Eternal life believed This Foreknowledge then is his Eternal and Unchangable Love and that thus he Chuseth some and rejecteth others is for that great End to manifest and magnifie his Mercy and Justice but why he appointed this Man for the one and the other for the other made Peter a vessel of this mercy and Iudas of wrath this is even so because it seemed good to him This if it be harsh yet is Apostolick Doctrine Hath not the Potter saith St. Paul power over the same Lump to make one Vessel unto honour and another unto dishonour This deep we must admire and alwayes in considering it close with this O the depth of the riches both of the wisdom and knowledge of God Now the Connexion of these we are for our profit to take notice of that effectual Calling is inseparably tyed to this Eternal Foreknowledge or Election on the one side and Salvation on the other These two links of the chain are up in Heaven in Gods own hand but this middle one is let down to earth into the hearts of his Children and they laying hold on it hath sure hold on the other two for no power can sever them and therefore the reading the characters of Gods Image in their own souls those are the counterpain of the golden characters of his Love in which their names are written in the Book of Life Their believing writes their names under the promises of the revealed Book of Life the Scriptures and so ascertains them that the same names are in the secret Book of Life that God hath by himself from Eternity So finding the stream of grace in their hearts tho they see not the Fountain whence it flowes nor the Ocean into which it returns yet they know that it hath its source and shall return to that Ocean which ariseth from their Eternal Election and Salvation and shall empty it selfe into Eternity of happiness Hence much joy ariseth to the Believer this tye indissolvable as the Agents are the Father the Son and the Spirit So Election and Vocation and Sanctification and Iustification and Glory and therefore in all conditions they may from the sence of the working of the Spirit in them look back to that Election and forward to that Salvation but they that remain unholy and dissobedient have as yet no evidence of this Love and therefore cannot without vain presumptions and self delusion Judge thus of themselves that they are within the peculiaâ— Love of God but in this Let the Righteous be glad and let them shout for joy all that are upright in heart 'T is one main point of happiness that he that is happy doth know and judge himselfe to be so this being the peculiar good of a reasonable creature 't is to be enjoyed in a Reasonable way 't is not as the dull resting of a Stone or any other natural body in its natural place but the knowledge and consideration of it is the fruition of it the very relishing and tasting its sweetness The perfect blessedness of the Saints is abiding them above but even their present condition is truly happy tho incompleatly and but a small beginning of that which they expect and this their present happiness is so much the more the more clear knowledge and firm perswasion they have of it 't is one of the pleasant fruits of the Godly to know the things that are freely given them of God 1 Cor. 2.12 Therefore the Apostle to comfort his dispersed Brethren sets before them a description of that excellent Spiritual Condition to which they are called If they be inseparably linkt together then by any one of them a man may lay hold upon all the rest and may know that his hold is sure and this is that way wherein we may attain and ought to seek that comfortable assurance of the Love of God Therefore Make your Calling sure and by that your Election for that being done this follows of it self We are not to pry immediately into the Decree but to read it in the performance though the Mariner sees not the Pole-star yet the Needle of the Compass that points to it tells him which way he sails thus the heart that is touched with the Loadstone of Divine Love trembling with godly fear and yet still looking towards God by fixed believing it points at the Love of Election and tells the soul that its courss is heavenward towards the Haven of Eternal rest He that Loves may be sure he was loved first and he that chuses God for his delight and Portion may conclude confidently that God hath chosen him to be one of those that shall enjoy him and be happy in him for ever for that our Love and Electing of him is but the return and repercussion of the beams of his Love shining upon us Find thou but within thee Sanctification by the Spirit and this argues necessarily both Justification by the Son and the Election of God the Father 1 Ioh. 4.13 Hereby know we that we dwell in him and he in us because he has given us of his Spirit 'T is a most strange demonstration ab Effectu reciproco He Called those he hath Elected he Elected those he Called where this sanctifying Spirit is not there can be no perswasion of this Eternal Love of God they that are Children of disobedience can conclude no otherwise of themselves but that they are the Children of wrath Although from present unsanctification a Man cannot inferre that he is not Elected for the Decree may for part of a Mans life run as it were under-ground Yet this is sure that that estate leads to death and unless it be broken will prove the black line of reprobation A man hath no Portion amongst the Children of God nor can read one word of Comfort in all the Promises that belongs to them while he remains unholy Men may please themselves in prophane Scoffing at the Holy Spirit of Grace but let them withal know this that that Holy Spirit
us from it Filthiness needs sprinkling Guiltiness such as deserves death needs sprinkling of Blood and the death it deserves being Everlasting death The Blood must be the Blood of Christ. The Eternal Lord of life dying to free us from the sentence of death The Soul as the body hath its life its health its purity and the contrary of these its Death Diseases Deformities and Impurity which belong to it as to their first Subiect and to the body by participation The Soul and Body of all mankind is stained by the Pollution of sin The impure Leprosie of the Soul is not a spot outwardly but wholly inward hence as the corporal Leprosie was purified by the sprinkling of blood so is this Then by reflecting we see how all this that the Apostle St. Peter expresseth is necessary to Justification 1. Christ the Mediator betwixt God and man is God and man 2. A Mediator not only interceeding but also satisfying Eph. 2.16 3. This satisfaction doth not reconcile us unless it be applyed Therefore there is not only mention of blood but the sprinkling of it the spirit by faith sprinkleth the soul as with hysop wherewith the sprinkling was made this is it of which the Prophet speaks Isai. 52.15 So shall he sprinkle many Nations And which the Apostle to the Hebrewes prefers above all Legal sprinklings Chap. 9.12 13 14. both as to its duration and as to the excellency of its effects Men are not easily convinced and perswaded of the deep stain of sin and that no other Laâ—er can fetch it out but the sprinkling of the Blood of Jesus Christ. Some that have moral Resolutions of amendment dislike at least gross sins and purpose to avoid them and 't is to them cleanness enough to reform in those things but they consider not what becomes of the guiltiness they have contracted already and how that shall be purged how their natural pollution shall be taken away be not deceived in this 't is not an evaâ—ishing sigh or a light word or a wish of God forgive me no nor the highest current of Repentance nor that which is the truest evidence of Repentance Amendment 'T is none of these that purifies in the sight of God and expiats wrath they are all imperfect and stained themselves cannot stand and answer for themselves much less be of value to counterpoise their former guilt of sin the very tears of the purest Repentance unless they be sprinkled with this Blood are impure all our washings without this are but washings of the Blackmore it is labour in vain Ier. 2.22 Iob. 9.30 31. There is none truly purged by the Blood of Christ that do not endeavour purity of heart and Conversation but yet it is the Blood of Christ by which they are all fair and there is no spot in them here 't is said Elect to obedience but because that obedience is not perfect there must be sprinkling of the Blood too There is nothing in Religion further out of natures reach and out of its likeing and believing then the doctrine of Redemption by a Saviour and a Crucified Saviour by Christ and by his blood first shed on the Cross in his suffering and then sprinkled on the soul by his Spirit 'T is easier to make men sensible of the necessity of Repentance and amendment of life though that is very difficult then of this purging by the sprinkling of this precious Blood Did we see how needful Christ is to us we would esteem and love him more 'T is not by the hearing of Christ and of his blood in the Doctrine of the Gospel 't is not by the sprinkling of water even that water that is the sign of this blood without the blood it self and the sprinkling of it Many are present where it is sprinkled and yet have no portion in it Look to this that this blood be sprinkled on your souls that the destroying Angel may pass by you There is a Generation not some few but a generation deceived in this they are their own Deceivers pure in their own eyes Prov. 30.12 How earnestly doth David pray wash me Purge me with hysop Though bathed in tears Psa. 6.6 that satisfied not wash thou me This is the honourable condition of the Saints That they are purified and consecrated unto God by this sprinkling yea have on loâ—g while Robes washt in the Blood of the Lamb There is mention indeed of great Tribulation but there is a double comfort Joyned with it 1. They come out of it that tribulation hath an end And 2 They pass from that to glory for they have on the Robe of Candidates long white Robes washt in the blood of the Lamb washt white in blood as for this blood 't is nothing but purity and spotlesness being stained with no sin and besides hath that vertue to take away the stain of sin where 't is sprinkled My Wellbeloved is white and ruddy saith the Spouse thus in his death ruddy by bloodshed white by Innocence and purity of that blood Shall they then that are purged by this blood return to live among the Swine and tumble with them in the pudle what gross injury is this to themselves and to that Blood by which they were cleansed They that are chosen to this sprinkling are likewise chosen to Obedience this blood purifieth the heart yea This blood purgeth our Consciences from dead works to serve the living God Heb. 9.14 Vnto Obedience 'T is easily understood to whom when obedience to God is expressed by the simple absolute name of Obedience it teacheth us that to him alone belongs Absolute and Unlimited Obedience all obedience by all creatures And 't is the shame and misery of man that he hath departed from this Obedience that we are become Sons of disobedience But Grace renewing the hearts of believers changeth their natures and so their names and makes them Children of obedience As afterwards in this Chapter This Obedience consists as in the receiving Christ as our Redeemer so also at the same time as our Lord or King an intire rendring up of the whole man to his obedience This Obedience then of the only begotten Jesus Christ may well be understood not as his Actively as Beza but Objectivly as 2 Cor. 10.5 I think here 't is contain'd yea chiefly understood To signifie that Obedience which the Aposte to the Romans calls the Obedience of faith by which the Doctrine of Christ is received and so Christ himself which uniteth the believing soul to Christ he sprinkles it with his blood to the remission of sin and is the root and spring of all future obedience in the Christian life By Obedience Sanctification is here intimated it signifies then both habitual and active obedience Renovation of heart and conformity to the Divine will the mind is illuminated by the Holy Ghost to know and believe the divine will yea this Faith is the great and chief part of Obedience Rom. 1.8 the truth of the Doctrine
not away The latter in the last words of this verse and in the following Reserved in heaven for you c. God is bountiful to all gives to all men all that they have Health Riches Honour Strength Beauty and Wit but those things he scatters as it were with an Indifferent hand Upon others he lookes as well as on his beloved Children but the Inheritance is peculiarly theirs Inheritance is convertible with Sonship for Gen. 25.5 Abraham gave gifts to Keturah's Sons and dismiss'd them but the Inheritance was for the Son of the Promise When we see Men rising in Preferment Estate or admir'd for Excellent Gifts and Endowments of mind we think there 's a happy man but we consider not that none of all those things are matter of Inheritance within a while he is to be turn'd out of all and if he have not somewhat beyond all those to look to he is but a Miserable man and so much the more Miserable that once he seem'd and was reputed happy There is a certain time wherein heirs come to possess thus it is with this inheritance too there is by the Apostle mention made of a perfect man unto the measure of the Stature of the fulness of Christ Ephes. 4.13 And though the Inheritance is Rich and honourable yet the heir being young is held under discipline and is more strictly dealt with possibly then the Servants sharply corrected for that which is let pass in them yet still even then in regard of that which he is born to his Condition is much better then theirs and all the Correction he suffers prejudices him not but fits him for inheriting The Love of our heavenly Father is beyond the Love of Mothers in tenderness and yet beyond the Love of Fathers which are usually said to Love more wisely in point of wisdom He will not undo his Children his Heirs with too much Indulgence 't is one of his heavy Judgments upon the foolish children of disobedience that ease shall slay them and their Prosperity shall prove their destruction While the Children of God are childish and weak in faith they are like some great Heirs before they come to years of understanding they consider not their Inheritance and what they are to come to have not their Spirits Elevated to thoughts worthy of their Estate and their behaviour Conformed to 't but as they grow up in years they come by litle and litle to be sensible of those things and the nearer they come to possession the more apprehensive they are of their Quality and what doth answerably become them to do and this is the duty of such as are indeed Heirs of Glory to grow in the understanding and consideration of that which is prepared for them and to suite themselves as they are able to those great Hopes This is that the Apostle St. Paul prayes for for his Ephesians Chap. 1. v. 18. The eyes of your understanding being enlightened that ye may know what is the hope of his Calling and what the riches of the Glory of his Inheritance in the Saints this would make them holy and heavenly to have their Conversation in Heaven from whence they look for a Saviour that we may then the better know somewhat of the Dignity and Riches of this Inheritance Let us Consider the description that is here given us of it And first Incorruptible Although this seems to be much one with the 3d. that fadeth not away which is a borrowed Expression for the illustrating of its Uncorruptibleness yet I conceive there is some difference and that in these three qualities there is a Gradation Thus it s called Incorruptible that is it perisheth not cannot come to nothing is an Estate that cannot be spent but though it were abiding yet it might be such as the Continuance of it were not very desirable this Life at the best were but a misery to continue alwayes in it Plotinus thanked God that his Soul was not tyed to an Immortal body Then Vndefiled 't is not stained with the least spot this signifies the purity and perfection of it that the perpetuity of it it doth not only abide and iâ— pure but those together it abideth alwayes in its Integrity And lastly it Fadeth not away it doth not fade nor wither at all is not sometimes more sometimes less pleasant but ever the same still like it selfe and that 's the Immutability of it As it is Incorruptible It carries it away from all Earthly Possessions and Inheritances for so all those Epithits are intended to signifie in opposition to the things of this World and shewing how far it excels them all and thus comparatively we are to Consider it for as Divines say of the knowledge of God that we have here the Negative Notion makes up a great part of it we know rather what he is not than what He is Infinite Incomprehensible Immutable c. so 't is of this Happiness this Inheritance and indeed 't is no other but God We cannot tell you what it is but we can say so far what it is not as declares 't is unspeakably above all the most excellent things of the inferiour World and this present life 't is by privatives by removing Imperfections from it that we describe it and can go no further viz. Incorruptible undefiled and that fadeth not away All things that we see being Compounded may be dissolved again the very visible Heavens that are the purest piece of the material World notwithstanding the pains the Philosopher takes to exempt them the Scriptures teach us that they are Corruptible Psal. 102.26 They shall perish but thou shalt endure yea all of them shall wax old like a Garment as a vesture shalt thou change them and they shall be changed And from thence the Apostle to the Hebrewes Chap. 1. v. 10. And our Apostle in his other Epistle cap. 3.11 use the same expression But 't is needless to fetch too great a Compass to evince the Corruptibleness of all Inheritances Besides what they are in themselves 't is a shorter way to prove them Corruptible in Relation to us and our Possessing them by our own Corruptibleness and Corruption or perishing out of this life in which we enjoy them we are here inter peritura perituri the things are passing we enjoy and we are passing who enjoy them Earthly Inheritance is so called in regard of Succession but to every one 't is but at the most for term of life as one of the Kings of Spain answered to one of his Courtiers who thinking to please his Master wished that Kings were Immortal If that had been said he I should never have been King When Death comes that removes a Man out of all his Possessions to give place to another therefore are these Inheritances Decaying and and dying in Relation to us because we decay and dye and when a Man dyes his Inheritances and Honours and all things here are at an end in respect of him Yea we
it shall appear in its full brightnesâ— at the Revelation of Jesus Christ. The peculiar treasure of a Christian being the Grace that he receives from Heaven and particularly that Soveraign Grace of Faith whatsoever he can be assur'd will better him any way in this he will not only bear it patiently but gladly imbrace it Rom. 5.3 Therefore the Apostle sets this before his Brethren in those words of this verse where is 1. The Worth and Excellency of Faith 2. The usefulness of Temptations in relation to it The trial of Faith is call'd more precious a work of more worth then the tryal of Gold because Faith it selfe is of more value then Gold the Apostle chuses this comparison as fitting his purpose for both for the Illustration of the worth of Faith and likewise the use of Temptations representing the one by Gold and the other by the trying of Gold in the Fire The worth of Gold is 1. Real the purest and preciousest of all mettals having many excellent properties beyond them as they that write of the nature of Gold observe 2. Far greater in the Esteem and Opinion of Men. See how Men hurry up and down over Sea and Land unwearied in their pursuit with hazard of life and often with the loss of Uprightness and a good Conscience and not only thus Esteem it in it self but make it the Rule of their Esteem one of another valuing Men less or more as they are more or less furnish't with it and we see at what a height that is for things we would commend much we borrow its name to them viz. Golden Mediocrity and that Age which they would call the best of all they name it the Golden Age and as Seneca observes describing heavenly things as Ovid the Suns Pallace and Chariot still Gold is the word for all And the Holy Scriptures descending to our reach do set forth the Riches of the new Ierusalem by it Rev. 21. And the Excellency of Christ. Cant. 5.11.14 And here the preciousness of Faith whereof Christ is the Object is said to be more precious then Gold I will not insist in the parallel of Faith with Gold in the other Qualities of it as that it is pure and sollid as Gold And that ' it s most ductile and malleable as gold beyond all other mettals it plies any way with the Will of God But then Faith truly Enriches the soul And as Gold Answers all things so Faith gives the Soul propriety to all the rich Consolations of the Gospel to all the promises of Life and salvation to all needful Blessings it draws vertue from Christ to strengthen it self and all other Graces And thus 't is not onely precious as Gold but goes far above the Comparison 't is more precious yea much more precious 1. in its Originall the other is dig'd out of the bowels of the Earth but the Mine of this Gold is above it comes from Heaven 2. In its Nature answerable to its Originall it is Immateriall Spirituall and pure we refine Gold and make it purer but when we receive Faith pure of it self we mix dross with it and make it Impure by the allay of Unbelief 3. in its Endurance flowing from the former it perisheth not Gold is a thing in it selfe Corruptible and perishing and to particular owners it perisheth in their loss of it being depriv'd of it any way Other Graces are likewise tryed in the same Furnace but Faith is named as the Root of all the rest Sharp afflictions give a Christian a tryal of his Love to God whether it be single and for himself or not for then it will be the same when he strikes as when he Embraces and in the fire of affliction will rather grow the hotter and be more taken off from the world and set upon him Again the Grace of Paâ—ience is put particularly upon triall in distresses but both these spring from Faith for Love rises from a right and strong belief of the Goodness of God and patience from a persuasion of the Wisdom and Love of God and the truth of his promises He hath said I will not fail thee And that we shall not be tempted above our strength and he will give the Issue Now the belief of those Causes patience The triall of faith worketh Patience Iam. â— 3 For therefore doth the Christian resigne up himselfe and all that concerns him his triall the measure and length of them all unto Gods dispose because he knowes that he is in the hands of a wise and loving Father Thus the trial of those and other particular Graces doe still resolve into this and are compris'd under it the triall of Faith This tryal as 〈◊〉 of Gold may be for a 〈◊〉 â—old end 1 for Experiment of the truth and pâ—reness of a Christians faith 2. for râ—fining it yeâ— more and to raise it to a higher pitch or degree of pâ—reness 1. The furnace of Affliction shows upright â—eal Faith to be such indeed remaining stâ—ll the same even in the fire the same thaâ— it was undiminished as good Gold 〈◊〉 none of its quantity in the fire Doubtless many are deceiv'd in time of ease and prosperity with imaginary Faith and Fortitude so that there may be still some doubt while a Man is under set with outward helps as Riches Friends Esteem c. whether he leanes upon those or upon God who is an Invisible support though stronger then all that are visible and is the peculiar and alone stay of Faith in all Conditions But when all these outward props are pluckt away from a Man then it will manifest whether something else upholds him or not for if there be nothing else then â—e falls but if his mind stand firm and unremoved as before then 't is evident he laid not his weight upon these things he had them about him but was built upon a foundation though not seen which is able alone to stay him although he be not only frustrated of all other supports but beatâ—n upon with stormes and tempests as our Saviour sayes the house fell not because it was founded upon a rock Mat. 7.25 This testified the truth of Davids Faith who found it staying him upon God when there was nothing else near that could do 't I had fainted unless I had believ'd Psa. 27.13 So in his strait 1. Sam. 30.6 Where it s said that David was greatly distressed but he encouraged himself in the Lord his God Thus Psa. 73.26 My flesh and my heart faileth but God is the strength of my heart and portion for ever The Hearts naturall strength of spirit and Resolution may beaâ— up under outward weakness or the failing of the flesh but when the Heart it self fails that is the strength of the flesh what shall strengthen it nothing but God who is the strength of the heart and its portion for ever Thus Faith worketh alone when the Case suites that of the Prophets Haback â— 17 Although the fig
be spoke too much of for 't is Vnspeakable nor too much magnified for it is Glorious To Evidence the truth of this and to confirme his Brethren in the experienc'd knowledge of it he expresses here more particularly and distinctly the causes of this their Joy which are 1. The Object or Matter of it 2. The Apprehension and appropriation of that Object which two conjoyn'd are the entire cause of all Rejoyceing The Object is Jesus Christ verse 8. And the Salvation purchased by him verse 9. For these two cannot be sever'd and these two Verses that speak of them require as is evident by their connexion to be considered together 2. The apprehension of these 1. set forth negatively not by bodily sight 2. Positively whereas that might seem to abate the certainâ—y and liveliness of their Rejoyceing that 't is of things they had not seen nor do yet see that is abundantly made up by three for one each of them more excellent then the meer bodily sight of Christ in the flesh which many had which were never the better by 't the three are those three prime Christian Graces Faith Love and Hope The two former in ver 8. the 3 d. in ver 9. Faith in Christ begetting Love to him and both these giving assured Hope of salvation by him making it as certian to them as if it were already in their hand and they in possession of it And from all those together results this Exultation or leaping for joy Ioy unspeakable and full of Glory This is that one thing that so much concerns us and therefore we mistake very far and forget our own highest interest too much when we either speak or hear of it slightly and apply not our hearts to it What is it that all our thoughts and endeavours drive at What means all that we are doing in the World tho we take several wayes to it and wrong wayes for the most part yea such wayes as lead not to it but set us further off from it yet that which we all seek after by all our labour under the Sun is something that may be matter of Contentment and rejoycing to us when we have attain'd it now here it is and in vain is it sought for elsewhere And for this end 't is represented to you that it may be yours if ye will entertain it not only that you may know this to be a truth that in Jesus Christ is laid up true Consolation and Rejoyceing that he is the Magazine and Treasury of it but that you may know how to bring him home into your hearts and lodge him there and so to have the spring of Joy within you That which gives full joy to the Soul must be something that is higher and better then it self in a word he that made it can only make it glad after this manner with unspeakable and glorious joy but the Soul remaining guilty of Rebellion against him and unreconcil'd cannot behold him but as an Enemy any belief that it can have of him while 't is in that posture is not such as can fetch Love and Hope and so Rejoycing but such as the Faith of devils produceth only begetting terrour and trembling but the light of his Countenance shining in the face of his Son the Mediator glads the heart and 't is the looking upon him so that causeth the soul to Believe and Love and Hope and Rejoyce Therefore the Apostle Eph. 2. In his description of the estate of the Gentiles before Christ was preach'd to them joynes these together without Christ that was the cause of all the rest therefore without comfort in the Promises without Hope and without God in the world So he is here by our Apostle exprest as the object In all these therefore he is the matter of our Joy because our Faith and Love and Hope of Salvation The Apostle writing to the dispersed Jewes many of whom had not known nor seen Christ in the flesh commends their Love and Faith for this reason that it did not depend upon bodily sight but was pure and spiritual and made them of the number of those that our Saviour himselfe pronounces blessed who have not seen and yet believe You saw him not when he dwelt amongst men and walked to and fro Preaching and working Miracles Many of those that did then hear and see him believed not yea they scoff'd and hated and persecuted him and in the end Crucified him you that have seen none of all those things yet having heard the Gospel that declares him you have believed Thus Observe the working or not working of Faith doth not depend upon the difference of the external Ministry and gifts of Men for what greater difference can there be that way than betwixt the Master and the Servants betwixt the great Prophet himself and his weak sinful Messengers and yet many of those that saw and heard him in Person were not converted believ'd not in him and thousands that never saw him were converted by his Apostles and as it seems even some of those that were some way accessory to his death yet were brought to Repentance by this same Apostles Sermon Act. 2. Learn then to look above the outward Ministry and any difference that in Gods dispensation can be there and know that if Jesus Christ himself were on Earth and now Preaching amongst us yet might his incomparable words be unprofitable to us not being mix'd with faith in the bearers But where that is the meanest despisable conveyance of his Message received with humility and affection will work blessed Effects Whom not seeing yet believeing Faith elevates the Soul not only above sense and sensible things but above Reason it selfe as reason corrects the Errours that sense might occasion So supernatural Faith corrects the Errours of natural Reason judging according to Sense The Sun seems less then the wheel of a Chariot but Reason teaches the Philosopher that 't is much bigger then the whole Earth and the cause why it seems so little is its great distance The Naturally wise man is as far deceiv'd by this carnal Reason in his estimate of Jesus Christ the â—un of Righteousness and the cause is the same his great distance from him as the Psalmist speaks of the wicked Psal. 10.5 Thy Iudgements are far above out of his sight He accounts Christ and his Glory a smaller matter then his own Gain Honour or Pleasure for these are near him and he sees their quantity to the full and counts them bigger yea far more worth then they are indeed but the Apostle St. Paul and all they that are enlightened by the same Spirit they know by Faith which is divine Reason that the Excellency of Jesus Christ far surpasses the worth of the whole Earth and all things earthly Phil. 3.7.8 To give a right assent to the Gospel of Christ is Impossible without divine and saving Faith infused in the Soul to believe that the Eternal Son of God cloath'd himselfe with humane
flesh and dwelt amongst Men in a Tabernacle like theirs and suffered death in the flesh that he who was Lord of Life hath freed us from the sentence of Eternal Death that he broke the bars and chains of Death and rose again that he went up into Heaven and there at the Fathers right hand sits in our flesh and that glorified above the Angels This is the great Mistery of Godliness And a part of this Mistery is that he is Believed on in the World 1 Tim. 3.16 This Natural Men may discourse of and that very knowingly and give a kind of natural Credit to 't as to a History that may be true but firmly to believe that there is divine Truth in all these things and to have a perswasion of it stronger then of the very things we see with our eyes such an assent as this is the peculiar work of the spirit of God and is certainly saving Faith The Soul that so believes cannot chuse but Love 't is commonly true the Eye is the ordinary door by which Love enters into the Soul and it is true in this Love though t is denied of the Eye of sense yet you see 't is ascrib'd to the Eye of Faith though you have not seen him you Love him because you believe Which is to see him spiritually Faith indeed is distinguish'd from that Vision that is in Glory but it is the Vision of the Kingdom of Grace 't is the Eye of the New Creature that quicksighted Eye that pierces all the Visible Heavens and sees above them that looks to things that are not seen 2 Cor. 4.18 And is the evidence of things not seen Heb. 11.1 that sees him that is invisible v. 27. 'T is possible that one may be much Lov'd upon the report of their worth and Vertues and upon a Picture of them lively drawn before sight of the party so commended and represented but certainly when they are seen and found answerable to the former it raises the Affection that it first begun to a far greater height We have the report of the perfections of Jesus Christ in the Gospel yea so clear a description of him that it gives a picture of him and that together with the Sacraments are the only lawful and the only lively pictures of our Saviour Gal. 3.1 Now this Report Faith believes and beholds this picture and so lets in the Love of Christ to the Soul but further it gives a particular experimental knowledge of Christ and acquaintance with him It causes the Soul find all that is spoken of him in the Word and his beauty there represented to be abundantly true makes it really taste of his sweetness and by that possesses the heart more strongly with his Love perswading it of the truth of those things not by reasons and arguments but by an Inexpressible kind of Evidence that they only know that have it Faith perswades a Christian of these two things that the Philosopher gives as the causes of all Love Beauty and Propriety the Loveliness of Christ in himself and our interest in him The former it effâ—ctuaâ—s not only by the first apprehending and believing of those hâ—s Excellencies and Beauty but by frequent beholding of him and Eyeing him in whom all Perfection dwells and looks so ofâ— on him till it sets the very Impression of his Image as it were upon the Soul that it can never be blotted out and forgot The latter it doth by that particular Uniting Act which makes him our God and our Saviour Ye Love The distinctions that some make of Love need not be taken as of differing kinds but different actings of the same Love by which we may try our so much pretended Love of Christ which in truth is so rarely found There will then be in this Love if it be right these three qualities Goodwill Delight and Desire 1. Goodwill earnest wishing and as we can promoting Gods Glory and stirring up others so to do They that seek more their own things then the things of Jesus Christ more their own Praise and Esteem then His are strangers to this divine Love-For it seeks not her own things This bitter Root of self-love is most hard to pluck up this strongest and sweetest Love of Christ alone doth it actually though gradually This Love makes the Soul as the lower Heaven slow in its own motion most swift in the motion of that first that wheels it about so the higher degree of Love the more swift It Loves the hardest tasks And greatest difficulties where it may perform God service either in doing or in suffering for him It is strong as death and many waters cannot quench it The greater the task is the more real is the testimony and expression of Love and therefore the more acceptable to God 2. There is in true Love a complacency and delight in God A Conformity to his will Loving what he Loves and studious of his will ever seeking to know more clearly what it is that is most pleasing to him contracting a likeness to God in all his actions by conversing with him frequent contemplating of God and looking on his beauty as the Eye lets in this Affection so it serves it constantly and readily looks that way that Love directs it thus the soul that is possess'd with this Love of Jesus Christ hath its eye much upon him thinks often on his former sufferings and present Glory the more it lookes upon Christ the more it loves and still the more it loves the more it delights to look upon him 3. There is in true Love a Desire for 't is but small beginnings and tastes of his Goodness that the soul hath here therefore 't is still looking out and longing for the day of Marriage the time is sad and wearisome and seems much longer then it is while 't is deteind here I desireâ— to be dissolved saith St. Paul and to be with Christ. God is the Sum of all things lovely thus excellenâ—ly Greg. Nazian expresseth himself Ovat 1. If I have any Possessions Health Credit Learning this is all the contentment I have of them that I have somewhat I may despise for Christ who is totus dâ—sâ—derâ—bilis totuâ— desiderabile And this Love is the sum of all he requires of us 't is that which makes all our meanest Services acceptable and without which all we offer to him is distasteful God doth not only deserve our Love by his matchless Excellency and Beauty but by his Matchless Love to us and that is the strongest Loadstone of Love He hath loved me saith the Apostle Gal. 2.20 How appears that in no less then this he hath given himself for me Certainly then there is no other Character of our Love then this to give our selves to him that hath so loved us and given himself for us This affection must be bestowed somewhere there is no Man but hath some prime choyce somewhat that is the predominant delight of his soul will it
and set with Princes As there is Joy from Faith so also from Love Though 't is in it self the most sweet and delightfull passion of the Soul yet as we foolishly misplace it it prove often full of bitterness but being set upon Jesus Christ the only right and worthy Object it Causeth this unspeakable Delight and Rejoycing 1. T is matter of joy to have bestowed our Love so worthily and though our Saviour seems to withdraw himselfe and sometimes sadden the soul that loves him with absences in regard of sense yet even in those sad times the soul delights to Love him and there is a pleasure in the very pains it hath in seeking after him And this it knowes that his mercies are Everlasting and that he cannot be long unkind but will return and speak comfortably unto it 2. Our Love to Christ gives us assurance of His to us so that we have not only chosen worthily but shall not be frustrate and dissapointed and it assures us of his not as following but preceeding and Causing ours for our Love to Jesus Christ is no other but the reflex of his on us Wine maketh glad the heart but thy love is better then wine saith the Spouse And having this perswasion that he hath loved us and wash'd us in his blood and forgets us not in our conflicts that though he himself is in his Glory yet that he interceed's for us there and will bring us thither what condition can befal us so hard but we may Rejoyce in it And in them so far as we are sure to arrive at that full Salvation and fruition of him who hath purchas'd it Then there is the third Cause of our Rejoyceing viz. our Hope Now Hope is our anchor pitch'd within the vail that stayes us against all the stormes that beat upon us in this troublesome Sea that we are tossed upon The Soul that strongly Believes and Loves may confidently Hope to see what it believeth and Enjoy what it loves and in that rejoyce It may say whatsoever hazards whether ontward or inward whatsoever Afflictions and Temptations I endure yet this one thing puts me out of hazard and in that I will Rejoyce the salvation of my Soul depends not upon my own strength but is in my Saviours hand my life is hid with Christ in God and when he who is my Life shall appear I likewise shall appear with him in Glory The Childish world is hunting shadows and gaping and hoping after they know not what but the Believer can say I know whom I have trusted and am perswaded that he is able to keep that which I have committed to him against that day Now we have not only right to those things but withal there must be frequent Consideration of them to work Joy The Soul must often view them and so Rejoyce My meditation of him shall be sweet saith David I will be glad in the Lord Psal. 104. And the Godly failing in thiâ— deprive themselves much of that Joy they might have and they that are most in these sublime thoughts have the highest and truest Joy The Excellency of this Joy the Apostle here expresseth by these two words Vnspeakable and full of glory That 't is Vnspeakable no wonder seeing the matter of iâ— is Inconceivable it is an Infinite Good God reconciled in Jesus Christ and testifying and sealing his Love unto the soul and giving assured hope of that blessed Vision of Eternity what more unspeakable than this And for the same Reason 't is Glorious or glorified joy having the highest and most glorious Object for it derives all its Excellency from thence Vnspeakable The best worldly Joyes are easily speakable they may be express'd to the uâ—most yea usually more is spoke of them then they are indeed Their name is beyond their worth they are very seldom found upon experience equal to the opinion and expectation that men have of them But this spiritual Joy is above the report any can make of it say what they can of it who are of happiest Expression yet when a Man comes to know it in his own breast he will say as that Queen said of Salomons wisdom the half was not told me of it Again earthly Joyes are Inglorious Many of which Men are asham'd of and those that seem most plausible yet are below the Excellency of the Soul and cannot fill it but the Joyes that arise from Union with Christ as they are most avowable a Man needs not blush to own them so they are truly contenting and satisfying and that 's their Glory and the Cause why we may glory in them My soul shall make her boast in God sayes David For Application of all this If these things were believed we would hearken no more to the foolish prejudice that the World hath taken up against Religion and wherewith Satan endeavours to possess mens hearts that they may be scarr'd from the wayes of Holiness 't is that they think it a Sour Melanel oly life that hath nothing but Sadness and Mourning in it but to remove this prejudice Consider 1. Religion barres not the lawful delights that are taken in natural things but teaches the moderate and regular use of them which is far the sweeter for things lawful in themselves are in their excess sinful and so prove Bitterness in the end and if in some cases it require the forsaking of lawful Enjoyments as of pleasure or Profits or Honour for God and for his Glory this is Generous and truly more delightful to deny them for this reason then to enjoy them Men have done much this way for the Love of their Country and by a Principle of Moral Vertue but to lose any delight or to suffer any hardship for that highest End the glory of God and by the strength of love to him is far more Excellent and truly Pleasant 2. The delights and pleasures of sin Religion indeed banishes but 't is to change them for this Joy that is unspeakably beyond them it calls men from sordid and base delights to those that are pure delights indeed it calls to Men drink ye no longer of the pudle here are the Crystal streams of a living fountain There is a delight in the very despising impure delights as he said how pleasant is it to want these pleasures But for such a change to have in their stead such delights as in comparison the other deserve not that name To have such spiritual joy as shall end in Eternal Joy 't is a wonder we hasten not all to chuse this joy but 't is indeed because we believe it not 3. 'T is true the Godly are subject to great Distresses and Afflictions but their Joy is not extinguished by those no nor diminished either but often sensibly increasâ—d When they have least of the Worlds joy they abound most in Spiritual Consolations and then Relish them best They find them sweetest when their taste is not depraved with Earthly enjoyments We rejoyce in
nothing but holiness and urges it most pressingly upon all that receive it This is the very life of divine Faith touching the Mysteries of Salvation firmly to believe their Revelation by the Spirit of God this the Word it selfe testifies as we see and it is really manifest in it it carries the lively stamp of divine Inspiration but there must be a spirituall Eye to discern it he that is blind knows not that the Sun shines at noon but by the report of others but they that see are assur'd they see it and assur'd by no other thing but by its own Light To ask one that is a true Believer how know you the Scriptures to be divine is the same as to ask him how know you Light to be Light The Soul is nothing but Darkness and blindness within till that same spirit that shines without in the Word shine likewise within it and Effectually make it Light but that once done then is the word Read with some measure of the same spirit by which it was written and the Soul is ascertain'd that it is divine as in bodily fight there must be a meeting of inward Light Viz. the visuall spirits with the outward Object The spirit of God within brings Evidence with it and makes it self discernable in the word this all arguments all Books and study cannot attain unto it is given to believe No Man knows the things of a Man but the spirit of Man 1. Cor. 2.11 But how holds that here for if a Man speak out the things that are in his spirit then others may know them But the Apostle's aime is there to conclude that the things of God even such as were Revealed in his Word could not be known but by his own spirit ' it s so though Revealed yet they remain still unreveal'd till the spirit teach within as well as without Because intelligeable by none but by those that are the private Scholers and Hearers of the holy Ghost the author of them and because there are so few of these therefore there is so little reall Believeing amongst all the noise and profession that we make of it who is there if you will believe them that Believes not and yet truely there is too much Cause to continue the Prophets regret who hath believed our Report Learn then to suspect your selves and to finde out your own Unbelief that you may desire this Spirit to teach you inwardly those great Mysteries that he outwardly Reveals and Teaches by his Word Make use of that promise and press the Lord with it They shall be all taught of God But 2. There is here the Matter of this Doctrine which we have in three severall Expressions 1. That which is Repeated from the foregoing Verse 't is the Doctrine of Salvation that 's the end of it and 2. The Doctrine of sufferings and glory of Christ as the means 3. The Doctrine of Grace the spring of both And 1. Salvation the onely true Doctrine of true happiness which the wisest of naturall Men have grop't and sought after with much earnestness but with no success they had no other then the dark Moon light of Nature and that is not sufficient to find it out onely the Sun of Righteousness shining in the Sphere of the Gospel brings Life and Immortality to Light 2. Tim. 1.10 No wonder that naturall Wisdom the deepest of it is far from finding out the true method and way of cure seeing it cannot discover the disease of miserable Mankind Viz. the sinfull and wretched Condition of nature by the first Disobedience Salvation expresses not only that which is Negative but Implies likewise positive and perfect Happiness thus forgiveness of sins is put for the whole nature of Iustification frequently in scripture 't is more easy to say of this unspeakable Happiness what it is not then what it is there is in it a full and final freedom from all Annoyance all tears are wip'd away and their fountain dryed up all feeling and fear or danger of any the least evil either of sin or punishment banish'd for ever no Invasions of Enemies no robbing nor destroying in all this holy Mountain no voice of complaining in the streets of the new Jerusalem here 't is at the best but interchanges of Mornings of joy with weeping of sad evenings but there there shall be no Light no need of Sun nor Moon For the glory of the Lord shall lighten it and the Lamb shall be the Light thereof Well may the Apostle as he doth here throughout this Chap. lay this Salvation to Counter ballance all sorrows and Persecutions and whatsoever hardships can be in the way to it The soul that is perswaded of this in the midst of Storms and Tempests enjoys a Calme Triumphs in Disgraces grows Richer by all its Losses and by Death it self attaines this Immortall life Happy are they that have their eye fixed upon this Salvation and are longing and waiting for it that see so much of that brightness and Glory as darknâ— all the lusture of Earthly things to them and makes them trample upon those things which formerly they admir'd and doted on with the rest of the foolish world Those things we account so much of are but as rotten wood or Glow-wormes that shine onely in the night of our Ignorance and Vanity so soon as the Light beam of this Salvation enters into the soul it cannot much esteem or affect any thing below it and if those glances of it that shine in the Word and in the Soul of a Christian be so bright and powerfull what then shall the full sight and real possession of it be The worker of this Salvation whom the Prophets and Apostles make the summe of all their doctrine is Jesus Christ and the summe of that work of Redemption as we have it here is his Humiliation and Exaltation His Sufferings and the Glory that followed thereupon now though this serve as an Encouragement to Christians in their Sufferings that this is the way by which their Lord went into his Glory and is true also of Christ mysticall the Head with the Members as the scriptures often teach us Yet I conceive 't is here mainâ—ly intended as a summary of the work of our Redemption by Jesus Christ relateing to the salvation mention'd Verse 10. And as the Cause for the Effect so 't is put for it here The Prophets enquired and prophecied of that Salvation How By searching out and foretelling the Sufferings and Glory of Christ His sufferings then and his after Glories are our Salvation His sufferings is the purchace of our Salvation and His Glory is our assurance of it He as our head having Triumph'd and being Crown'd makes us likewise sure of Victory and Triumph Having entered possession to glory makes our Hope certain this is his prayer that where he is there we may be also and this his own assertion the glory which thou gavest Me I have given them Ioh. 17.22 24. this is
his promise because I live ye shall live also Ioh. 14.19 Christ and the Believer are One this is that Great Mystery the Apostle speaks of Eph. 5. though ' it s a common known truth the words and outside of it obvious to all yet none can understand it but they that indeed partake of it by vertue of that Unction their sins were accounted His and Christs sufferings are accounted theirs and by consequence His Glory the consequent of his sufferings is likewise theirs there is an indissoluble connection betwixt the life of Christ and of a Believer Our life is hid with Christ in God and therefore while we remaine there our life is there though hid and when he who is our life shall appear we likewise shall appear with him in glory Colos. 3.14 Seeing the sufferings and Glory of our Redeemer are the maine subject of the Gospel and the Causes of our salvation and our comfortable persuasion of it ' it s a wonder that they are not more the matter of our thoughts should we not daily consider the bitterness of that cup of Wrath he drunk for us and be wrought to Repentance and Hatred of sin to have sin imbitter'd to us by that Consideration and find the sweetness of his Love in that he did drink it and by that be deeply possessed with Love to him these things we now and then speak of but they sink not As our Saviour exhorts where he is speaking of those same sufferings O that they were engraven on our hearts and that sin were Crucified in us and the world Crucified to us and we unto the world by the crosse of Christ. And then considering the Glory wherein he is And to have our eye often upon that and our hearts solaceing and refreshing themselves frequently with the thoughts of that Place and condition wherein Christ is and where our hopes are ere long to behold lin Both to see his Glory and to be Glorified with him is it not reason Yea ' its necessary it cannot be otherwise if our Treasure and Head be there that our hearts be there likewise The Third Expression here of the Gospell is that 't is the Doctrine of Grace The work of Redemption it self and severall parts of it and the Doctrine revealing it have all the name of Grace because they all flow from free Grace that is their spring and first Cause And 't is this wherein the Doctrine of Salvation is mainly comfortable that it is free ye are saved by Grace Eph. 2.8 't is true God requires faith it is through faith but he that requires that gives it too that 's not of your selves 't is the gift of God 't is wonderfull Grace to save upon believing believe in Jesus for Salvation and live accordingly and 't is done there is no more requir'd to thy pardon but that thou receive it by faith But truely Nature cannot do this 't is as impossible for us of our selves to Believe as to doe this then is that which makes it all Grace from Beginning to End that God not onely saves upon believeing but gives believeing it self Christ is called not onely the Author and finisher of our Salvation but even of our Faith Free Grace being rightly apprehended is that which stayes the heart in all Estates and keeps it from fainting even in its saddest times what though there is nothing in my self but matter of sorrow and discomfort it cannot be otherwise ' its not from my self that I look for Comfort at any time but from my God and his free Grace Here is Comfort enough for all times when I 'm at the best I ought not I dare not rely upon my self when Im at the worst I may and should rely upon Christ and his sufficient Grace Though I be the vilest sinner that ever came to him yet I know he is more Gracious then I am sinfull yea the more my sin is the more Glory will it be to his Grace to pardon it it will appear the richer doth not David argue thus Psa. 25.11 For thy names sake O Lord pardon mine iniquity for it is great But 'T is an empty fruitless notion of Grace to Consider it onely in the Generall and in a wandring way we are to look upon it particularly as address'd to us and 't is not enough that it comes to us in the message of him that brings it onely to our ear but that we may know what it is it must come into us then 't is ours indeed but if it come to us in the message only and we send it away again if iâ— shall so depart we had better never have heard of it it will leave a Guiltiness behind it that shall make all our sins weigh much heavier then before Enquire whether you have entertain'd this grace or not whether it be come to you and into you or not whether the kingdom of God is within you As our Saviour speaks 't is the woefullest condition that can be not to be far from the kingdom of God and yet to fall short and miss of it The Grace of God revealed in the Gospell is intreating you daily to receive it is willing to become yours if you Reject it not were your eyes open to behold the Beauty and Excellency of this Grace there would need no deliberation yea you would endure none desire your eyes to be opened and light from above that you may know it and your hearts open'd that you may be happy by receiving it The Apostle speaking of Jesus Christ as the foundation of our Faith calls him the same yesterday and to day and for ever Yesterday under the Law to day in those primitive times neerest his Incarnation and for ever in all succeeding ages And the Resemblance holds good between the two Cherubims over the Mercy-seat and the two Testaments those had their faces towards one another and both toward the Mercy-seat and these look to one another in their Doctrine agreeing perfectly and both look to Christ the true Mercy-seat and the great Subject of the scriptures This we see here the things that the Prophets foretold to come and the Apostles reported were accomplished were the same and from the same spirit they were the sufferings of Christ and his after Glory and in them our Salvation by free Grace The Prophesies look forward to the times of the Gospel and the things then fulfilled look back to the Prophesies and each confirms the other meeting all in Christ who is their truth and Center We have spoken already of the Author and subject of this salvation Now we come to say something of those who are Employed about it as well in Administring to it as in Admiring it And those are the Prophets and Apostles the first foretold what was to come the second Preached them when they came to pass In the Prophets there are three things here remarked 1. Their Dilligence 2. The Success of it 3. The Extent of its usefulness This
lodging it in our hearts and from thence diffusing it into all our actions A child is then truly like his father when not only his visage resembles him but more his mind and inward disposition Thus are the true children of God like their heavenly father in their words and in their actions but most of all in heart 'T is no matter though the profane world that so hate God that it cannot indure his Image do mock and revile 't is thy honour as David said to be thus more vile in growing still more like unto him in holiness and though the civil Man count thy fashion a little odd and too precise 't is because he knows nothing above that model of goodness he hath set himself and therefore approves of nothing beyond it he knowes not God and therefore doth not discern and esteem what is likest him When Courtiers come down into the Country the common homebred People possibly think their habit strange but they care not for that 't is the fashion at Court What need then the Godly be so tender foreheaded as to be out of countenance because the world lookes on holiness as a singularity 't is the only fashion in the highest Court yea of the King of Kings himself For I am holy As it will raise our endeavour high to look on the highest pattern so it will lay our thoughts low concerning our selves Men compare themselves with Men and readily with the worst and flatter themselves with that comparative betterness this is not the way to see our spots to look into the muddy streams of profane Mens lives but look into the clear fountain of the Word and there we may both discern and wash them and consider the infinite holiness of God and this will humble us to the dust when Isaiah saw the glory of the Lord and heard the Seraphims cry holy holy holy he cried out of his own and the Peoples unholiness Woe is me for I am undone for I am a man of unclean lips and I dwell in the midst of a People of unclean lips for mine eyes have seen the King the Lord of Hosts Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojurning here in Fear THe tentations that meet a Christian in the world to turn him aside from the straight way of obedience and holiness are either such as present the hope of some apparent good to draw him from that way or the fear of some evil to drive and affright him from it And therefore the word of God is much in strengthning the Christian mind against these two and it doth it mainly by possessing it both with hopes and fears of a higher nature that do by far weigh down the other The frequentest assaults of tentation are upon these two passions of the mind therefore they are mainly to be fortified and defended by a hope and fear opposit to those that do assault us and sufficiently strong to resist and repel them These two therefore our Apostle here exhorts 1. The hope of that glory that the Gospel propounds and so outbids all the proffers of the World both in the greatness and the certainty of its promises 2. The fear of God the greatest and justest judge only worthy to be fear'd and reverenc'd the highest anger and enmity of all the world being less then nothing in comparison of his smallest displeasure There is here 1. This fear 2. The reason enforcing it 3. The The term or continuance of it In fear But how suites this with the high discourse that went before of perfect assured hope of faith and Love and Joy yea Joy unspeakable and glorious arising out of these How are all those excellencies fallen as it were into a dungeon when fear is mention'd after them doth not the Apostle St. Iohn say that true love casteth out fear and is it not more clearly opposiâ—e to perfect or assured hope and to faith and joy If ye understand it aright this is such a fear as doth not prejudge but preserve those other graces and the comfort and joy that arises from them And they all agree so well with it that they are naturally helps each to other It were superfluous to insist on the defining this passion of fear and the manifold distinctions of it either with Philosophers or Divines The fear here recommended is out of question a holy self suspicion and fear of offending God which may not only consist with assured hope of salvation and with faith and love and spiritual joy but is their inseparable companion as all Divine Graces are linkt together as they said of their three graces and as they dwell together they grow or decrease together The more a Christian believes and loves and rejoyces in the love of God the more unwilling sure to displease him and if in danger the more afraid of it and on the other side this fear being the true principle of a wary and holy Conversation flying sin and the occasions and tentations of sin and resisting them when they set on is as a watch or guard that keeps out the Enemies and disturbers of the soul and so preserves its inward peace keeps the assurance of faith and hope unmolested and that joy which they cause and the intercourse and societies of love betwixt the soul and her beloved uninterrupted all which are then most in danger when this fear abates and falls to slumbring for then readily some notable sin or other breaks in puts all into disorder and for a time makes those graces and the comfort of them to present feeling as much to seek as if they were not there at all No wonder then if the Apostle having stirr'd up his Christian Brethren whatsoever be their estate in the World to seek to be rich in those Jewels of faith and hope and love and spiritual joy and then considering that they travel amongst a world of Thieves and Robbers no wonder I say that he addes this advises them to give those their jewels in custody under God to this trusty and watchful grace of godly fear and having earnestly exhorted them to holiness he is very fitly particular in this fear which makes up so great a part of that holiness that it s often in Scripture nam'd for it all Solomon calls it the beginning or the top of wisdom the word signifies both and it is both The beginning of it is the beginning of wisdom and the progress and increase of it is the increase of wisdom That hardy rashness that many account valour is the companion of ignorance and of all rashness boldness to sin is the most witless and foolish There is in 〈◊〉 as in all fear an apprehension of an evil whereof we are in danger The evil is sin and the displeasure of God and punishing following upon sin The Godly Man judgeth wisely as the truth is that sin is the greatest of
without it 't is true that the substantial Eternal word is to us as we said the spring of this New birth and life the head from whom the spirits of this supernatural life flow but that by the Word here is meant the Gospel the Apostle puts ouâ— of doubt Verse last and this is the Word which by the Gospel is preached unto you Therefore it is indeed that this Word is thus the seed of this New birth because it contains and declares that other word the Son of God as our life The word is spoken in common and so is the same to all hearers but then all being naturally shut against it God doth by his own hand open some hearts to receive it and mixes it with faith and those it renews and restoreth in them the Image of God drawes the traits of it anew and makes them the Sons of God My Doctrine shall drop as the dew sayes Moses the word as a heavenly dew not falling beside but dropt in to the heart by the hand of Gods own spirit makes it all become spiriâ—ual and heavenly and turns it into one of those drops of dew that the Children of God are compared to Psal. 110. Thou hast the dew of thy youth The natural estate of the soul is darkness and the word as a divine light shining into it transforms the soul into its own nature that as the word is called Light so is the soul renew'd by it ye were darkness but now are ye not only enlightn'd but light in the Lord. All the evils of the natural mind are often compriz'd under the name of darkness and Errour and therefore the whole work of conversion likewise signified by light and truth he begat us by the word of truth So 2 Cor. 4 6. alluding to the first fiat Lux or Let there â—e Light in the Creation The word brought within the soul by the spirit lets it see its own necessity and Christs sufficiency convinceth it throughly and causeth it to cast over it self upon him for life and this is the very begetting of it again to Eternal life So that this Efficacy of the word to prove successful seed doth not hang upon the different abilities of Preachers their more or less Rhetorick or Learning 'T is true Eloquence hath a great advantage in civil and moral things to perswade and and to draw the hearers by the Ears almost which way it will but in this spiritual work to revive a soul to beget it anew the Influence of heaven is the main there is no way so common and plain being warranted by God in the delivery of saving truth but the spirit of God can revive the soul by it and all the skilful and most autoritative way yea being withal very spiritual yet may effect nothing because left alone to it self One word of holy Scripture or of truth conform to it may be the principle of Regeneration to him that hath heard multitudes of excellent Sermons and hath often read the whole Bible and still unchang'd if the spirit of God preach that one or any such word to the Soul God so loved the World that he gave his only begotten Son that whosoever should believe in him should not perish but have everlasting life It will be cast down with the fear of perishing and driven out of it self by that and rais'd up and drawn to Jesus Christ by the hope of everlasting life it will believe on him that it may have life and be inflamed with the Love of God and give it self to him that so loved the World as to give his only begotten Son to purchase us that everlasting life Thus may that word prove this Immortal Seed which tho very often read and heard before was but a dead letter A drop of those liquors that are called Spirits operates more than large draughts of other waters one word spoke by the Lord to the heart is all Spirit and doth that which whole streams of Mans eloquence could never effect In hearing of the Word Men look usually too much upon Men and forget from what spring the Word hath its power they observe too narrowly the different hand of the Sowers and too little depend on his hand that is great Lord both of Seed-time and Harvest Be it sowen by a weak hand or a stronger the Immortal seed is still the same yea suppose the worst that it be a foul hand that sowes it that the Preacher himself be not so sanctified and of so edifying a life as you would wish yet the seed it self being good contracts no defilement and may be effectual to Regeneration in some and strengthening of others Although he that is not renew'd by it himself cannot have much hope of such success nor reap much comfort by it and usually doth not seek nor regard it much but all Instruments are alike in an Almighty hand Hence learn 1. That true conversion is not so slight a work as we commonly account it 'T is not an outward change of some bad customes which gains the name of a reform'd Man in the ordinary dialect 't is a New birth and Being and elsewhere called a new Creation though it be but a change in qualities as 't is such a one and the qualities so far distant that it bears the name of the most substantial productions from Children of disobedience and that which is link't with it heirs of wrath to be sons of God and heirs of glory They have a new spirit given a free princely noble spirit as the word is Psal. 51. and this spirit acts in their life and action 2. Consider this dignity and be kindled with the ambition of it how doth a Christian pity that poor vanity that men make so much noise about of of their kindred and extraction this is worth glorying in indeed to be of the highest blood royal and in the nearest Relation Sons of the King of Kings by this new birth and addes Matchless honour to that birth which is honourable But we all pretend to be of this number Would we not study to cozen our selves the discovery would not be so hard to know whither we are or not In many their false confidence is too evident No appearance of the spirit of God not a foot-step like his leading and that character Rom. 8.14 not a lineament of God's visage as their father if ye know that he is righteous sayes St. Iohn 2.29 ye know then that every one that doth righteousness is born of him And so on the contrary how contrary to the most holy God the lover and fountain of holiness are they that Swinishly love to wallow in the mire of unholiness Is Swearing and Cursing the accent of the Regenerate the Children of God No 't is the language of Hell Do children delight to indignifie and dishonour their Fathers Name No Earthly mindedness is a countersign Shall the King's Children they that were brought up in scarlet as Ieremy laments embrace the dunghil
apparrel'd than it but partaker of its frail and fading nature hath no priviledge nor immunity that way yea of the two the less durable and usually shorter liv'd at the best it decayes with it the grass withereth and the flower thereof falleth away How easily and quickly hath the highest splendor of a Mans prosperity been blasted either by Mens power or the immediate hand of God The spirit of the Lord blowes upon it as Esay there sayes and by that not only withers the grass but the flower fades though never so fair When thou correctest Man for iniquity thou makest his beauty to consume like a moth Psal. 39.11 How many have the casualties of fire or war or shipwrack in one day or night or a small part of either turn'd out of great riches into extream poverty And the Instances are not few of those that have on a sudden fallen from the top of honour into the fowlest disgraces not by degrees comeing down the stair they went up but tumbled down headlong And the most vigorous beauty and strength of body how doth a few dayes sickness or if it scape that a few years time blast that flower yea those higher advantages that have somewhat both of truer and more lasting beauty in them the Endowments of witt and Learning and Eloquence yea and of morall Goodness and vertue yet they cannot rise above this word they are still in all their glory but the flower of grass their Root is in the â—earth Natural ornaments are of some use in this present life but they reach no further When Men have wasted their strength and endur'd the toyl of study night and day ' it s but a small parcell of knowledge they can attain to and are forc'd to ly down in the dust in the midst of their pursuit of it that head that lodges most sciences shall within a while be diffurnish'd of them all and the tongue that speaks most languages silenc'd The great projects of Kings and Princes and they also themselves come under this same notion all the vast designes that are framing in their heads fall to the ground in a moment they returne to their dust and in that day all their thoughts perish Archimedes was killed in the midst of his demonstration If they themselves did consider this in the heat of their affairs it would much allay the swelling and loftiness of their minds and if these that live upon their favour would consider it they would not value it at so high a rate and buy it so dear as often they doe Men of low degree are vanity sayes the Psalmist but he adds Men of high degree are a lie from base mean persons we expect nothing but the estate of great persons promises fair and often keeps not therefore a lie although they can least endure that word They are in respect of mean persons as the flower to the grass somewhat a fairer lustre they have but no more endurance nor exemption from decaying thus then it is an universall and undenyable truth It begins here with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is as sure a Conclusion as the surest of these in their best Demonstrations which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as particular Men so whole States and Kingdomes are thus they have their budding and flourishing and withering and it is in both as with flowers when they are fullest spread then they are near their declining and withering and thus it is with all whole Generations of Men upon Earth as Solomon sayes One goeth and another cometh but not a word of abiding at all We in our thoughts shut up death into a very narrow compass namely â—n the moment of our expiring but the truth is as the Moralist observes it goes through all our life for we are still losing and spending it as we enjoy it yea our very enjoying it is the spending it yesterdayes life is dead to day and so shall this day's life be to morrow We spend our years sayes Moses as a tale or as a thought so swift and evanishing is it Each word helps a tale towards its end and then in that the vanity when ' its done it evanishes as a sound in the air What 's become of all the pompous solemnities of Kings and Princes at their births and Marriages and Coronations and Triumphs they are now as a dream Act. 25.23 Hence learn the folly and pride of Man that can glory and please himself in the frail and wretched being he hath here that dotes on this poor natural life and cannot be persuaded to think on one higher and more abiding Although the course of times and his daily Experience tells him this truth that all flesh is grass yea the Prophet prefixes to these words a command of Crying they must be shouted aloud in our ears ere we will hear them and by that time the sound of the cry is done we have forgot it again Would we consider this in the midst of those vanities that tosse our light minds too and fro it would give us wiser thoughts and balast our hearts make them more solid and stedfast in those spirituall endeavours which concerne a durable condition a being that abides for ever in comparison of which the longest term of naturall life is less than a moment and the happiest estate of it but a heap of miseries Were all of us more constantly prosperous than any of us is yet that one thing were enough to cry down the price we put upon this life that it continues not As he answered to one that had a mind to flatter him in the midst of a pompuous triumph by saying what is wanting here continuance said he 'T was wisely said at any time but most of all to have so sober a thought in such a solemnity in which weak heads cannot escape either to be wholly drunk or somewhat giddy at least Sure we forget this when we grow vain upon any humane glory or advantage the colour of it pleases us and we forget that it is but a flower and foolishly overesteem it this is that madness upon flowers that is somewhere in request where they will give as much for one flower as would buy a good dwelling house Is it not a most foolish bargain to bestow continuall pains and diligence upon purchasing of great possessions or honours if we believe this that the best of them is no other but a short liv'd flower and neglect the purchase of those glorious mansioâ—s of Eternity a garland of such flowers as wither not an unfading crown that everlasting life and those Everlasting pleasures that are at the right hand of God Now that life which shall never end must begin here it is the new spirituall life whereof the word of God is the immortall seed and in opposition to corruptible seed and the corruptible life of flesh it is here said to endure for ever And for this end is the frailty of naturall life mention'd that our
which is able to save our souls Thus ought they that Preach to speak it to endeavour their utmost to accommodate it to this end that sinners may be converted begotten again and believers nourish'd and strengthned in their spiritual life to regard no lower end but aim steddily at that mark Their hearts and tongues ought to be set on fire with holy zeal for God and love to souls kindled by the Holy Ghost that came down on the Apostles in the shape of fiery tongues And they that hear should remember this as the end of their hearing that they may receive spiritual life and strength by the word for though it seems a poor despicable busines that a frail sinful Man like your selves speak a few words in your hearing yet look upon it as the way wherein God communicates happiness to them that believe and works that believing unto happiness alters the whole frame of the soul and makes a new creation as it begets it again to the Inheritance of glory Consider it thus which is its true notion and then what can be so precious Let the world disesteem it as they will know ye that it is the power of God unto salvation The Preaching of the cross is to them that perish foollishness but unto them that are saved it is the power of God sayes the Apostle 1 Cor. 1.18 And if you would have the experience of this if you would have life and growth by it you must look above the poor worthless Messenger and call in his almighty help who is the Lord of life As the Philosophers affirm that if the Heavens should stand still there would be no generation nor flourishing of any thing here below 't is the moving and influence of the spirit that makes the Church fruitful Would you do this before you come here present the blindness of your minds and the deadness of your hearts to God and say Lord here 's an opportunity for thee to shew the power of thy word I would find life and strength in it but neither can I that hear nor he that speaks make it thus unto me that 's thy prerogative say thou the word and it shall be done God said let there be light and it was light In this Exhortation to the due use of the word the Apostle continues the resemblance of that new birth he mention'd Chap. 1. As new born babes Be not satisfied with your selves till you find some evidence of this new this supernatural life There be delights and comforts in this life in its lowest condition that would perswade us to look after it if we knew them The most cannot be made sensible of those consider therefore the end of it Better never to have been than not to have been partaker of this new being Except a man be born again sayes our Saviour he cannot enter into the Kingdome of God Surely they that are not born again shall one day wish they had never been born What a poor wretched thing is the life that we have here a very heap of follies and miseries now if we would share in a happier being after it that life that ends not it must begin here grace and glory is one and the same Life only with this difference that the one is the beginning and the other the perfection of it or if we do call them two several lives yet the one is the undoubted pledge of the other 'T was a strange word for a Heathen to say that that day of death we fear so aeterninatalis est is the birth day of Eternity Thus it is indeed to those that are here born again this new birth of grace is the sure earnest and counter-pawn of that birth day of glory Why do we not then labour to make this certain by the former Is it not a fearful thing to spend our dayes in vanity and then ly down in darkness and sorrow for ever to disregard the life of our soul while we may and should be provident for it and then when its going out cry quo nunc abibis whither art thou going O my soul But this new life puts us out of the danger and fear of that Eternal death we are passed from death to life sayes St. Iohn speaking of those that are born again and being passed there is no repassing no going back from this life to death again This new birth is the same that St. Iohn calls the first Resurrection and pronounces them blessed that partake of it Blessed are they that have part in the first Resurrection the second death shall have no power over them The weak beginnings of grace in comparison of further strength attainable even in this life are sometimes express'd as the infancy of it and so believers ought not to continue Infants and if they do 't is reprovable in them as we see Eph. 4.14 1 Cor. 2.2 1 Cor. 14.20 Heb. 5.12 though the Apostle writes to new Converts and so may possibly imply the tenderness of their beginnings of grace yet I conceive that Infancy is here taken in such a sense as agrees to a Christian in the whole course and best estate of his Spiritual life here below and so likewise the milk here recommended is answerable to this sense of Infancy and not to the former as 't is in some of those cited places where it means the easiest and first Principles of Religion and so is oppos'd to the higher mysteries of it as to strong meat but here it signfies the whole word of God and all its wholesome and saving truths as the proper nourishment of the Children of God And so the Apostles words are a standing Exhortation for all Christians of all degrees And the whole estate and course of their Spiritual life here is called there Infancy not only as oppos'd to Corruption and wickedness of the old man but likewise as signifying the weakness and imperfection of it at its best in this life compar'd with the perfection of the life to come for the weakest beginnings of grace are nothing so far below the highest degree of it possible in this life as that highest degree falls short of the state of glory so that if one measure of grace is called Infancy in respect of another much more is all grace Infancy in respect of Glory And sure as for Time the time of our present life is far less to eternity than the time of our natural Infancy is to the rest of our life so that we may be still call'd but new or lately born Our best pace and strongest walking in obedience here is but as the stepping of Children when they begin to go by hold in comparison of the perfect obedience in glory when we shall follow the Lamb wheresoever he goes all our knowledge here is but the Ignorance of Infants and all our expressions of God and of his Praises but as the first stammerings of Children in comparison of the knowledge we shall have of him hereafter
life is and wherein the nature of it consists we may easily know what is the growth of it when holiness increases the sanctifying graces of the Spirit grow stronger in the soul and consequently act more strongly in the life of a Christian then he growes Spiritually And as the word is the means of begetting this Spiritual life so likewise of its increase 1. If we consider the nature of the Word in general that it is Spiritual and Divine treats of the highest things and therefore hath in it a fitness to elevate Mens minds from the Earth being often conversant with it to assimilate them to it self as all kind of Doctrine readily doth to these that are much in it and apply their minds to study it Doubtless such kind of things as are frequent with Men have an influence into the disposition of their souls The Gospel is called Light and the Children of God are likewise called Light as being transform'd into its nature and thus they are still the more by more hearing of it and so they grow If we look more particularly unto the strain and tenour of the Word it is most fit for increasing the graces of the Spirit in a Christian for there be in it particular truths relative to them that are apt to excite them and set them on work and so to make them grow as all habits do by acting it doth as the Apostles word may be translated stir up the sparks and blow them into a greater flame makes them burn clearer and hotter That it doth both by particular Exhortation to the study and Exercise of those graces sometimes pressing one and sometimes another and by right representing to them their objects The Word feeds faith by setting before it the free grace of God his Rich Promises and his Power and truth to perform them all shews it the strength of the New Covenants not depending upon it but holding in Christ in whom all the Promises of God are Yea and Amen and drawing faith still to rest more intirely upon his Righteousness It feeds Repentance by making the vileness and deformity of sin daily more clear and visible still as more of the Word hath admission into the Soul the more it hates sin being the more discovered and the better known in its own native colour As the more light is in a House the more any thing in it that is uncleanly or deformed is seen and dislik'd Likewise it increaseth love to God by opening up still more and more of his infinite Excellency and lovelyness and as it borrowes the resemblance of the vilest things in nature to express the foulness and hatefulness of sin so all the beauties and dignities that are in all the creatures are call'd together in the Word to give us some small scantling of that uncreated beauty that alone deserves to be loved Thus might it be instanc'd in all other graces But above all other Considerations this is in the Word observable as the increaser of grace in that it holds forth Jesus Christ to our vieu to look upon not only as the perfect pattern but as the full fountain of all grace from whose fulness we all receive the contemplating of him as the perfect Image of God and then drawing from him as having in himself a treasure for us these give the soul more of that Image which is truly Spiritual growth This the Apostle expresseth excellently 2 Cor. 3. ult speaking of the Ministry of the Gospel revealing Christ that beholding in him as 't is Chap. 4. Vers. 6. In his face the glory of the Lord we are changed into the same image from glory to glory as by the spirit of the Lord. Not only that we may take the Copy of his Graces but have a share of them There be many things might be said of this spirituall growth but I will add only a few 1. In the judging of this growth some conluding too rigidly against themselves that they grow not by the word because it is not sensible to them as they desire But 1. this is known in all things that grow that 't is not discerned in motu sed in termino not in the growing but when they are grown 2. Besides other things are to be considered in this although other graces seem not to advance yet if thou growest more self-denying and humble in the sense of thy slowness all is not lost although the branches shut not up so fast as thou wishest yet if the root grow deeper and fasten more it s an usefull growth he that is still learning to be more in Jesus Christ and less in himself to have all his dependance and comfort in him is doubtless a growing believer On the other side a far greater number conclude wrong in their own favour imagining that they do grow if they gain in some of those things we mention'd above namely if more knowledge and more faculty of discoursing if they find often some present stirrings of joy or sorrow in hearing of the word if they reform their life grow more civil and blameless c. Yet all these and many such things may be in a naturall Man who notwithstanding grows not for that 's impossible he is not in that estate a subject capable of this growth for he is dead he hath none of this new life to which this growth relates Herod heard gladly and obey'd many things Consider then what true delight we might have in this You find a pleasure when you see your Children grow when they begin to stand and walk c. You love well to perceive your estate or your honour grow but the soul to be growing liker God and nearer heaven if we know it is a pleasure far beyond them all to find pride and Earthliness and vanity abating and faith and love and spirituall mindedness increasing especially if we think whither this growth be not as our naturall life that is often cutt off before it attain full age as we call it and if it attain that falls again to move downwards and decays as the Sun being at its Meridian begins to decline again But this life shall grow on-in whomsoever it is and come certainly to its fullness after which there is no more need of this word either for growth or nourishment no death no decay no old age but perpetuall youth and a perpetuall spring ver aeternum fulness of joy in the presence of God and everlasting pleasures at his right hand Verse 3. If so be ye have tasted that the Lord is Gracious OUR Naturall desire of food arises principally from its necessity for that end which nature seeks the growth or at least the nourishment of our bodies but besides there is a present sweetness and pleasingness in the use of it that serves to sharpen our desire and is plac'd in nature for that purpose thus the Children of God in their spiritual life are naturally carried to desire the means of their nourishment and of their growth
is the gold of this Spiritual house and 't is inwardly enrich'd with that The glory of the Church of God is not in stately buildings of Temples and rich furniture and Pompous ceremonies these agree not with its Spiritual nature It s true and genuine beauty is to grow in spiritualness and so to be liker it self and have more of the presence of God and his Glory filling it as a cloud and it hath been observed that the more the Church grew in outward riches and state the less she grew but abated sensibly in Spiritual excellencies But the Spiritualness of this building will better appear in considering particularly the materials of it as here express'd Now 2. The whole building is Christ mysticall Christ together with the entire body of the Elect he as the foundation and they as the stones built upon him He the living stone and they likewise by union with him livings stones He having life in himself as he speaks Iohn 6. And they deriving it from him he primitively living and they by participation For therefore is he called here a living stone not only because of his immortality and glorious resurrection being a lamb that was slain and is alive again for ever But because he is the principle of spiritual and eternal life unto us a living foundation that transfuses this life into the whole building and every stone of it in whom sayes the Apostle Eph. 2. all the building is fitly framed together 'T is the spirit that flows from him which enliven's it and knitts it together as a living body for the same word is us'd chap. 4. For the Church under the similitude of a body Now that ' it s there said Chap. 2 Ver. 20. to be built upon the foundation of the Prophets and Apostles is no other but their doctrine concerning Christ and therefore it is added that he as being the subject of their doctrine is the chief corner stone The foundation then of the Church lyes not in Rome but in Heaven and therefore is out of the reach of all Enemies and above the power of the gates of hell Fear not then when you see the stormes arise and the winds blow against this spiritual building for it shall stand it is built upon an invisible immovable Rock and it great Babylon Rome it self that under the false title and pretence of supporting this building is working to overthrow it shall be utterly overthrown and laid equal with the ground and never be rebuilt again But this foundation stone as 't is commended by its quality that 't is a living and enlivening stone having life and giving life to those that are built on it 'T is further described by Gods chusing it and its own worth both oppos'd to Mens disesteem and therefore said here To be chosen of God God did indeed from Eternity contrive this building and chuse this same foundation and accordingly in the fulness of time did perform his purpose so the thing being one we may take it either for his purpose or performance or both yet it seems most sutable to the strain of the words and the place after alledged for laying him in Sion and opposing the rejection of Men that we take it for Gods actuall employing of Jesus Christ in the work of our Redemption he only fit for that work impossible utterly that any other should bear the weight of that service and so of this building but he who was Almighty Therefore the spouse calls him the select or choyce of ten thousand yet rejected of Men. There is that antipathy so to speak betwixt the mind of God and corrupt nature the things that are highly esteem'd with men are abomination to God and thus we see here that which is highly esteem'd with God is cast and disallowed by Men. But sure there is no comparison the chusing and esteem of God stands and by that judge Men of Christ as they will he is the foundation of this building And he is in true value answerable to this esteem pretious which seems to signifie a kind of inward worth hidden from the eyes of Men blind unbelieving Men but well known to God and to those to whom he reveals him And this is the very cause of his rejection by the most the ignorance of his worth and excellency As a precious stone that the skilful Lapidary esteems much worth an ignorant beholder makes litle or no account of These things hold likewise in the other stones of this building chosen before time all that should be of this building foreordain'd in Gods purpose all written in that book before hand and then in due time they are chosen by actual calling according to that purpose hewed out and sever'd by Gods own hand out of the quarry of corrupt nature Dead stones in themselves as the rest but made living by his bringing them to Christ and so made truely precious and accounted precious by him that hath made them so All the stones in this building are called Gods jewels Mal. 3. Though they be vilified and scoffed and despised by Men. Though they pass for fools and the refuse of the world yet they may easily digest all that in the comfort of this if chosen of God and precious in his eyes this is the very Lot of Christ and therefore by that the more wellcome that it conformes them to him suites these stones to their foundation And if we look right on 't what a poor despiseable thing is the esteem of Men how soon is it past it is a small thing for me sayes the Apostle to be judg'd of men Now that God often chuses for this building such stones as men cast away as good for nothing see 1. Cor. 1. And where he sayes Isa. 51. That he dwells in the high and holy place What is his other dwelling his habitation in earth is it in great palaces and Courts No. But with him that is of a contrite and humble spirit Now these are the basest in Mens account yet he chuses them and preferr's them to all other palaces and temples Isa. 66.1.2 you cannot gratifie me with any dwelling for I my self have made all and a surer house than any you can make me the heaven is my throne and the earth my footstool but I that am so high am pleasâ—d to regard the lowly 3. To whom comeing First Coming then built up They that come unto Christ come not only from the world that lyeth in wickedness but out of themselves Of a great many that seem to come to Christ it may be said that they are not come to him because they have not left themselves This is believing on him which is the very resigning the soul to Christ and living by him Ye will not come unto me that ye may have life sayes Christ. Io. 5.40 He complains of it as a wrong done to him But the loss is ours it is his glory to give us life that were dead But it is our happiness
awak'd to seek diligently after Jesus and not to rest till they find him they 're well enough without him it suffices them they hear there is such a one but they ask not themselves is he mine or no But sure if that be all not to doubt the Bruites believe as well It were better out of all question to be labouring under doubtings if it be a more hopeful condition to find a Man groaning and complaining than speechless and breathless and not stirring at all There be in Spiritual doubtings two things their is a sollicitous care of the Soul concerning its own estate and diligent inquiry into 't and that is laudable being a true work of the spirit of God but the other thing in them perplexity and distrust that arises from darkness and weakness in the soul as where there is a great deal of smoak and no clear flame it argues much moysture in the matter yet it witnesseth certainly that there is fire there and therefore dubious questioning of a Man concerning himself is a much better evidence than that senseless deadness that most take for believing Men that that know nothing in sciences have no doubts he never truly believ'd that was not made first sensible and convinc'd of unbelief This is the Spirits first errand in the World to convince it of sin and the Sin is this that they believe not If the Faith that thou hast grew out of thy natural heart of it self 't is but a Weed be sure the right plant of Faith is alwayes set by Gods own hand and 't is watered and preserv'd by him because expos'd to many hazzards he watches it Night and Day Isa. 27.3 I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day Again how impudent is it in the most to pretend believing while they wallow in Profaness if Faith unite the soul unto Christ certainly it puts it into participation of his Spirit for if any Man have not the spirit of Christ he is none of his sayes St. Paul This faith in Christ bring us into Communion with God Now God is light says St. Iohn and therefore inferrs if we say we have fellowship with God and walk in darkness we lie and do not the truth The lie appears in our practise an unsuitableness in our carriage as he said of him that sign'd his Verse wrong fecit solaecismum manu But there be imaginary Believers that are a little more refin'd that live after a blameless yea and a Religious manner for there outward and yet are but appearances of Christians have not the living work of Faith within and all these exercises are dead works in their hands Amongst these some may have such motions within themselves as may deceive themselves as well as their outward deportment deceives other some transient touches of desire to Christ upon the unfolding of his excellencies in the Preaching of the word and upon some conviction of their own necessity and conceive some joy upon thoughts of apprehending him and yet all this proves but an evanishing fancy an embracing of a shaddow And because Men that are thus deluded meet not with Christ indeed do not really find his sweetness therefore within a while they return to the pleasure of sin and their latter end proves worse than their beginning their hearts could not possibly be stedfast because there was nothing to fix them on in all that work wherein Christ himself was wanting But the truly believing Soul that is brought unto Jesus Christ and fastened upon him by Gods own hand abides stay'd on him and departs not And in these the very belief of the things that are spoken concerning Christ in the Gospel the perswasion of Divine truth is of a higher nature than the common consent that they call Historical another knowledge and evidence of the mysteries of the Kingdom than natural Men can have this is indeed the ground of all the very thing that causes a Man rest upon Christ when he hath a perswasion wrought in his heart by the Spirit of God that Christ is an able Redeemer a sufficient Saviour able to save all that come to him Then upon this the heart resolves upon that course seeing I am perswaded of this that whoso believes in him shall not perish but have everlasting life as here it is shall not be confounded I am to deliberate no longer this is the the thing I must doe to lay my soul upon him upon one that is an Almighty Redeemer And it does so Now these first actings of Faith have in themselves an evidence that distinguishes them from all that 's counterfeit a light of their own by which the soul wherein they are may discern them and say this is the right work of Faith especially when God shines upon the Soul and clears it in the discovery of his own work within it And further they may find the influence of Faith upon the affections purifying them as our Apostle sayes of it Act. 15.9 Faith knits the heart to a holy Head a pure Lord the spring of purity and therefore cannot chuse but make it pure it is a beam from heaven that raises the mind to a Heavenly temper Although there remaines of sin in a believing soul yet 't is a hated wearysome guest there 't is not there as its delight but as its greatest grief and malady that it is still lamenting and complaining of and had rather be rid of than gain a World Thus 't is purified from affecting sin So then where these are a Spiritual apprehension of the Promises and a cleaving of the Soul unto Christ and such a delight in him as makes sin vile and distastful that the heart is set against it and as the Needle touch'd with the Loadstone is still turn'd towards Christ and lookes at him in all estates The Soul that is thus dispos'd hath certainly Interest in him and therefore ought not to affect an humour of doubting but to conclude that how unworthy soever in it self yet being in him it shall not be ashamed not only it shall never have cause to think shame of him but all its just cause of shame in it self shall be taken away it shall be cover'd with his Righteousness and appear so before the Father Who must not think if my sins were to be set in order and appear against me how would my face be fill'd with shame Though there were no more if some thoughts that I am guilty of were laid to my charge I were utterly sham'd and undone Oh! Nothing in my self but matter of shame but yet in Christ more matter of glorying who endured shame that we might not be ashamed We cannot distrust our selves enough nor trust enough in him Let it be right Faith and there is no excess in believing Though I have sinn'd against him and abus'd his goodness yet I will not leave him for whether should I go he and none but he hath
the words of Eternal life yea though he being so often offended should threaten to leave me to the shame of my own follies yet I will stay by him and wait for a better answer and I know I shall obtain it this is assur'd me for my comfort that whosoever believes in him shall not be ashamed Verse 7. Vnto you therefore which believe he is precious but unto them who be disobedient the stone which the Builders disallowed the same is made the head of the Corner BEsides all the opposition that meets Faith within in our hearts it hath this without that it rowes against the great stream of the Worlds opinion And therefore hath need especially where it is very tender and weak to be strengthened against that The multitude of unbelievers and the considerable quality of many of them in the world is one continuing cause of that very multitude And the fewness of them that truely believe doth much to the keeping of them still few and as this prejudice prevails with them that believe not so it may sometimes assault the mind of a believer when he thinks how many and many of them wise men in the world reject Christ Whence can this be Particularly the believing Jews to whom this Epistle is address'd might think it strange that not only the Gentiles that were strangers to true Religion but their own Nation that was the select people of God and had the light of his Oracles kept in amongst them only that yet so many of them yea and the chief of them should be despisers and haters of Jesus Christ. And that these that were best vers'd in the Law and so seem'd best able to judge of the Messiah foretold should have persecuted Christ all his life and at last put him to a shameful death That they may know this makes nothing against him nor ought to invalide their faith at all but rather indeed testifies with Christ and so serves to confirm them in believing the Apostle make use of those Prophetical Scriptures that foretell the unbelief and contempt the most would entertain Christ withal as old Simeon speaks of him when he was come conform to these former predictions That he should be a sign of contradiction as he was the promis'd sign of salvation to believers so he should be a very mark of enmities and contradictions to the unbelieving world the places the Apostle here useth suite with his present discourse and the words cited from Esay in the former Verse continuing the resemblance of a corner stone they are partly from Psa. 118. partly out of 8th of Esay Vnto you c. Wonder not that others refuse him but believe the more for that because you see the word to be true even in their not believing of it it is fulfill'd and verified by their very rejecting it as false And whatsoever are the worlds thoughts concerning Christ that imports not For they know him not but you that do indeed believe I dare appeal to your selves your own faith that you have of him whether he is not precious to you if you do not really find him fully answerable to all that is spoken of him in the word and that accordingly you have believ'd concerning him We are here 1. To Consider the opposition of the persons And then 2. Of the things spoken of them 1. They are oppos'd under the name of believers and disobedient or unbelievers for the word is so neer that it may be taken for unbelief as is by some so rendered And the things are large as near as the words that signify them disobedience and unbelief 1. Unbelief is it self the grand disobedience for this is the work of God that which the Gospel mainely commands Ioh. 6.29 that ye believe Therefore the Apostle calls it the obedience of faith Rom. 1.5 And there is nothing indeed more worthy the name of obedience than the subjection of the mind to receive and believe those supernatural truths that the Gospel teaches concerning Jesus Christ. To obey so as to have as the Apostle speaks the impression of that divine pattern stamp'd upon the heart to have the heart delivered up as the word there is and laid under it to receive it Rom. 6.17 The word here us'd for disobedience signifies properly unpersuasion and there is nothing can more properly express the nature of unbelief than that and it is the very nature of our corrupt hearts We are Children of disobedience or unpersuasibleness altogether incredulous towards God who is truth it self and as pliable wax in Satan's hand he works in them what he will as there the Apostle expresses most easie of belief to him that is the very father of lies as our Saviour calls him a Liar and a murderer from the beginning murdering by lies as he did in the beginning 2. Unbelief is radically all other disobedience For all flowes from unbelief This we least of all suspect but 't is the bitter Root of all that ungodliness that abounds amongst us A right and lively persuasion of the heart concerning Jesus Christ alters the whole frame of it brings low its high lofty Imaginations and brings not only the outward actions but the very thoughts unto the obedience of Christ. Concerning these disobedient unbelievers these two testimonies taken together have in them 1. Their rejection of Christ. 2. Their folly 3. Their misery in so doing 1. They did not receive him as the father appointed and design'd him as the foundation and chief corner stone but slighted him and threw him by as unfit for the building and this did not only the ignorant multitude But the builders they that proâ—ess to have the skill and the office or power of building The Doctors of the Law the Scribes and Pharisees and chief Priests and think to carry the matter by the weight of their authority as overbalancing the belief of those that followed Christ. Have any of the Rulers believed in him But this People who know not the Law are cursed Iohn 7.48.49 2. We need not wonder then that not only the powers of the world are usualy enemies to Christ and that the contrivers of policies those builders leave out Christ in their building but that the pretended builders of the Church of God though they use the name of Christ and serve their turn with that yet reject himself and oppose the power of his spiritual kingdom There may be Wit and Learning and much knowledge of the Scriptures amongst those that are haters of the Lord Christ and the power of godliness and corrupters of the worship of God 'T is the Spirit of humility and obedience and â—aving faith that teaches Men to esteem of Christ and build upon him But the vanity of those builders opinion appears in this that they are over power'd by the great Architect of the Church his purpose stands notwithstanding their rejecton of Christ he is still made the head corner stone They cast him away by their miscensures and reproaches
a Natural Man so little understands that is the cause of all that Spiritual Light of Grace that a Believer does enjoy No right knowledge of God to Man once fallen from it but in his Son no comfort in beholding God but through him Nothing but just anger and wrath to be seen in Gods lookes but through him in whom he is well pleased The Gospel shews us the Light of the knowledge of God 2 Cor. 4.6 but 't is in the face of Iesus Christ therefore the Kingdom of light oppos'd to that of Darkness Col. 1. is called the Kingdom of his dear Son or the Son of his Love There is a Spirit of Light and Knowledge flowes from Jesus Christ into the Souls of Believers that acquaints them with the Mysteries of the Kingdom of God which cannot otherwise be known And this Spirit of Knowledge is withal a Spirit of Holiness for Purity and Holiness is likewise signified by this Light he remov'd that huge dark body of sin that was betwixt us and the Father and eclips'd him from us the light of his countenance sanctifieth by truth 't is a light that hath heat with it and hath influence upon the affections warmes them towards God and divine things this darkness here is indeed the shadow of death and so they that are without Christ till he visit them are said to sit in darkness and in the shadow of death So this Light is Life Ioh. 1.4 Doth enlighten and enliven begâ—ts new actions and motions in the Soul the right notion that he hath of things as they are work upon him and stir him accordingly discovers a man to himself and lets him see his own Natural filthiness and makes him loath himself and fly from himself run out of himself And the excellency he sees in God and his Son Jesus Christ by this new Light enflames his heart with their Love takes him up with estimation of the Lord Jesus and makes the World and all things in it that he esteemed before base and mean in his eyes Then from this Light arises Spiritual Joy and Comfort so Light signifies frequently as in that of the Psalmist the latter clause expounds the former Light is sowen for the Righteous and joy for the upright in heart As this Kingdom of Gods dear Son that is this Kingdom of Light hath righteousness in it so it hath Peace and Ioy in the Holy Ghost Rom. 14. 'T is a false prejudice the World hath taken up against Religion that 't is a sowr Melancholly thing There is no truly Lightsome and Comfortable life but it All others have what they will they live in darkness and is not that truly sad and comforâ—less Would you think it a pleasant life though you had fine Cloathes and good Dieâ— but never see the Sun and were still kept in a Dungeon with them thus are they that live in Worldly Honour and Plenty but still without God they are in continual darkness with all their injoyments It is true the light of Believers is not here perfect and therefore their joy is not perfect neither sometimes over clouded but the comfort is this that it is an everlasting light it shall never go out in darkness as is said in Iob of the light of the Wicked â—nd it shall within a while be perfected There is a bright morning without a Cloud that shall arise The Saints have not only Light to lead them in their journey but much purer Light at home an Inheritance in Light Colos. 1. The Land where their Inheritance lyeth is full of Light and their Inheritance it self is light For the Vision of God for ever is that Inheritance that City hath no need of the Sun nor of the Moon to shine in it for the glory of the Lord doth lighten it and the Lamb is the light thereof As we said that increated Light is the happiness of the Soul the beginnings of it are our begun happiness they are beams of it sent from above to lead us to the Fountain and fulness of it With thee sayes David is the Fountain of Life and in thy Light shall we see light There are two things spoken of this Light to commend it His Marvellous Light that it is after a peculiar manner Gods and then that is is Marvellous All light is from him the light of sense and that of reason therefore he is called the Father of Lights but this Light of Grace is after a peculiar manner his being a light above the reach of Nature infus'd into the Soul in a supernatural way The light of the Elect World where God specially and graciously recides Natural Men may know very much in natural things and it may be in supernatural things after a natural manner They may be full of School-Divinity and able to discourse of God and his Son Christ and the Mystery of Redemption c. and yet want this peculiar light by which Christ is known to Believers they may speak of him but 't is in the dark they see him not and therefore they love him not the light they have is as the light of some things that shine only in the night a cold Glow-worm-light that hath no heat with it at all Whereas a Soul that hath some of His Light Gods peculiar Light communicated to it sees Jesus Christ and loves and delights in Him and walks with Him A little of this light is worth a great deal yea more worth than all that other common speculative and discoursing knowledge that the greatest Doctors can attain unto 't is of a more excellent kind and original 't is from Heaven and ye know that one beam of the Sun is more worth than the light of ten thousand Torches together 't is a pure undecaying Heavenly light whereas the other is gross and earthly be it never so great and lasts but a while Let us not therefore think it Incredible that a poor unletter'd Christian may know more of God in the best kind of knowledge than any the wisest and Learnedest natural Man can do for the one knowes God only by Mans Light the other knowes him by his own light and that 's the only right knowledge as the Sun cannot be seen but by its own light so neither can God be savingly known but by his own revealing Now this Light being so peculiarly Gods no marvel if it be Marvellous the common light of the world is so though because of its commoness we think not so The Lord is Marvellous is Wisdom in Power in all his works of Creation and Providence But above all in the workings of his Grace This Light is unknown to the World and so Marvellous in the rareness of beholding it that there be but a few that partake of it And to them that see it is Marvellous because in it they see so many excellent things that they knew not before As if a Man were born and brought up till he came to years of understanding in a Dungeon where
but more honour to God 'T is a poor booty to hunt after that Namely an airy vain breath of Men. The best things in them their solidest good is altogether vanity How much more that which is lightest and vainest in them This is the mind that is in every Christian in all his wayes to deny himself and be willing to abase himself to exalt his Master to be of St. Paul's temper that regarded not himself at all honour or dishonour prison or liberty life or death content of any thing so Christ might be magnified Phil. 1. And as every godly mind must be thus affected especially the Ministers of the Gospel they that are not only called with others to partake of this marvellous Light but are in a special manner to hold it forth to others How pure affections and ardent desires becomes them to his glory who hath so called them A rush for your praise or dispraise only receive Jesus Christ and esteem highly of him and 't is enough That 's the thing we give to some of you We preach not our selves sayes the Apostle but Christ Iesus the Lord. That 's our errand not to to catch either at base gain or vain applause for our selves But to exalt our Lord Jesus in the hearts of Men and to those that are so minded there is a reward abiding them of such riches and honour as they would be very loath to exchange for any thing to be had amongst Men. But in his station this is the mind of every one that loves the Lord Jesus most heartily to make a Sacrifice of himself and all he is and hath means and esteem and life and all to His glory that humbled himself so low to exalt us to these dignities to make us Kings and Priests unto God T is most just seeing we have our Crowns from Him and that he hath set them on our heads that we take them in our hands and throw them down before his throne All our graces if we have any are his free gift and are given as the rich garments of this Spiritual Priesthood only to attire us sutably for this Spiritual Sacrifice of his praises As the costly vesture of the high Priest under the Law was not appointed to make himself gay for himself but to decore him for his holy service and to commend as a figure of it the perfect holiness wherewith our great high Priest Iesus Christ was cloathed What good thing have we that is not from the hand of our good God and receiving all from him and after a Special manner Spiritual blessings is it not reasonable that all we have but those Spiritual gifts especialy declare His praise and His only Pas. 30.1 David doth not grow big with vain thoughts and lift up himself because God had lift him up but I will extol thee because thou hast lifted me up The visible heavens and all the beauty and the lights in them speak nothing but His glory that framed them as the Psalmist teacheth us and shall not these Spiritual Lights his called ones whom he hath made Lights so peculiarly for that purpose These stars in his right hand do it much more Oh! Let it be thus with us the more he gives be still the more humble and let him have the return of more glory and let it go entire to Him 't is all His due and in doing thus we shall still grow richer for where He sees the faithfullest Servant that purloins nothing but improves all to his Masters advantage sure him He will trust with most And as it is thus both most due to God and most profitable for our selves in all to seek his praises with our own Interest so 't is the most excellent and generous intent to have the same thought with God the same purpose that is his and aim no lower than at his glory Whereas 't is a base poor thing for a Man to seek himself far below that Royall dignity that is here put upon Christians and that Priesthood joyned with it Under the Law they that were squint ey'd were uncapable of the Priesthood truely this squinting out to our own interest looking aside to that in Gods affairs especially so deformes the face of the soul that it makes it altogether unworthy the honour of this Spiritual Priesthood Oh! this is a large task an infinite task the several creatures bear their part in this the Sun sayes somewhat and Moon and Stars yea the lowest have some share in it the very plants and herbs of the field speak of God and yet the very highest and best Yea altogether the whole Consort of Heaven and earth cannot shew forth all his praise to the full No 't is but a part the smellast part of that glory which they can reach We all pretend to these dignities in that we profess our selves Christians but if we have a mind to be resolv'd of the truth in this for many many are deceiv'd in 't we may by asking our selves seriously and answering truely to this 1. Whether are my actions and the course of my life such as give evidence of the grace of God and so speak his praise if not sure I am not of this number that God thus call'd and dignified and this I fear would degrade many 2 ly If my life be somewhat regular and Christian like yet whether do I in it all singly and constantly without any self or sinister end desire and seek the glory of God alone Otherwayes I may be like this chosen generation but I am not of them And this out of doubt would make the number yet far less Well think on it ' its a miserable condition for Men either to be grossely staining and dishonouring the holy Religion they profess or in seeming to serve and honour God to be serving and seeking themselves it is the way to lose themselves for ever Oh! ' it s a comfortable thing to have an upright mind and to love God for himself and love seeks not its own things they are truely happy that make this their work sincerely though weakly to advance the praises of their God in all things and finding the great imperfection of their best diligence in this work here are still longing to be where they shall do it better Verse 10. Which in time past were not a People but are now the People of God c. THe love of God to his Children is the great subject both of his Word and of their thoughts and therefore is it that his word the rule of their thoughts and whole lives speaks so much of that love to that very end that they may think much and esteem highly of it and walk answerably to it This is the Scope of St. Pauls Doctrine to his Ephesians and the top of his desires for them Eph. 3.17 And this is here our Apostles aim As he begun with it opposing their Election in Heaven to their Dispersion on Earth the same consideration runs through the
intreat you as you love your selves to abstain from fleshly lusts that war against your Souls And what is our purpose when we exhort you to believe and repent but that you may be happy in the forgiveness of your sins Why do we desire you to embrace Christ but that through him ye may have everlasting life Howsoever you take these things 't is Our Duty uncessantly to put you in mind of them and to do it with much love and tenderness of affection to your Souls not only pressing you by frequent warnings and exhortings but also by frequent Prayers and tears for your Salvation Abstain 'T was a very wise abridgment that Epictetus made of Philosophy into those two words bear and forbear These are truly the two main Duties that our Apostle recommends to his Christian Brethren as in this Epistle 'T is one and the same strength of Spirit that raises a Man above both the troubles and pleasures of the World and makes him despise and trample upon both We have first briefly to explain what these fleshly lusts mean then to consider the exhortation of abstaining from them Unchast desires are particularly called by this name indeed but to take it for these only in this place is doubtless too narrow That which seems to be the true sense of it here takes in all undue desires and use of Earthly things and all the corrupt affections of our carnal minds Now in that sense these fleshly lusts comprehend a great part of the body of sin all those three the Worlds acccursed Trinity 1 Ioh. 2. are under this name here of fleshly lusts A crew of base imperious Masters they are to which the Natural Man is a slave serving divers lusts Some more addicted to the Service of one kind of lust some of another But all in this unhappy that they are Strangers yea Enemies to God and as the bruite Creatures Servants to their flesh either beasts of the field as covetous with their eye still upon the earth or voluptuous swiming in pleasures as the Fishes of the Sea or Fowls of the air in vain ambition All the strifes that are rais'd about these things all malice and envyings all bitterness and evil speaking which are works of the flesh and tend to the satisfying of its wicked desires we are here requested to abstain from To abstain from these lusts is to hate and fly from the very thoughts and first motions of them and if surpris'd by those yet to kill them there that they bring not forth And to suspect our selves even in those things that are not sinful and to keep afar off from all inducements to those polluted wayes of sin In a word the serving of our flesh either in things forbidden us as unjust gain or unlawful pleasures c. And withal from immoderate desire of and delighting in any earthly thing although such as is lawful yea necessary in some degree to desire and use them to have any feverish pressing thirst after gain even just gain or after earthly delights though lawful is to be guilty of those fleshly lusts and a thing very unbeseeming the dignity of a Christian they that are cloath'd in Scarlet to embrace a Dunghil is a strange sight therefore the Apostle having so cleared that immediately before hath the better reason to require this of them that they abstain from fleshly lusts Let their own slaves serve them you are redeem'd and deliver'd from them a free People yea Kings and suits it with Royal dignity to obey vile lusts You are Priests consecrated to God and will you tumble your selves and your precious Garments in the Mire It was a high speech of a Heathen that he was greater and born to greater things than to be a servant to his body how much more ought he that 's born again say so Being born Heir to a crown that fadeth not Again as the honour of a Christians estate is far above this baseness of serving his lusts so the happiness and pleasantness of his Estate sets him above the need of the pleasures of sin He said before if ye have tasted that the Lord is gracious desire the sincere Milk of the Word desire that word wherein you may taste more of his graciousness and as that fitly urgeth the appetites desire of the word so it is strong to perswade this abstinence from fleshly lusts yea the disdain and loathing of them if you have the least experience of the sweetness of his love have but tasted of the Crystal River of his pleasures the muddy pudle pleasures of sin will be hateful and loathsome to you yea the best earthly delights that are will be disrelish'd and unsavoury to your taste The imbittering the breasts of the World to the Godly by afflictions doth something indeed to their weaning from them but the breasts of consolation that are given them in their stead weans much more effectually The true reason why we remain Servants to these Lusts some to one some to another is because we are still Strangers to the Love of God and those pure pleasures that are in him Though the Pleasures of this Earth be poor and low and most unworthy our pursuit yet so long as Men know of no better they will stick by those they have such as they are The Philosopher gives this as the reason why Men are so much set upon sensual Delights because they know not the higher pleasures that are proper to the soul and they must have it some way 'T is too often in vain to speak to Men in this to follow them with the Apostles intreaty I beseech you abstain from fleshly lusts unless they that are spoke to be such as he speaks of in the former words such as have obtained mercy and have tasted of the graciousness and love of Christ whose loves are better then Wine Oh that we would seek the knowledge of this love for seeking it we should find it and finding it no force would need to pull the delights of sin out of our hands we would throw them away of our own accord Thus a Carnal mind prejudices it self against Religion when it hears that it requires an abstinence from fleshly lusts bereaves Men of their mirth and delight in sin But they know not that it is to make way for more refin'd and precious delights there is nothing of this kind taken from us but by a very advantageous exchange 't is made up in the World ye shall have affliction but in me ye shall have Peace Is not want of the Worlds peace abundantly paid with peace in him Thus fleshly lusts are cast out of the hearts of Believers as Rubbish and trash to make room for Spiritual comforts we are barr'd fellowship with the unfruitful works of darkness to the end we may have fellowship with God and his Son Jesus Christ this is to make Men eat Angels food indeed as was said of the Manna The serving of the flesh sets Man below
how they requite so great so unspeakable love Honour the King This was the particular that the Apostle press'd and insisted on before and here repeats as a special duty of the Second Table and a vindication of Religion wrongfully blamed in this point but of this before This is out of question in the generall only in the measure and rule of it is the difference and sure they cannot possibly be satisfied that are so drunk with power as to admit of none at all no measure nor rate for it no banks nor channel for those rivers the hearts and wills of Kings to run in but if they like to run over all they may This is such a wilde conceit as destroyes both all law of reason in humane societies and all religious obligement to the Laws of God For the qualification and measure I shall mention no other but that in the Text that it be always regulated by this that here goes before it the fear of God that we never think of any such obedience and honour due to Kings as crosseth that fear that is due to God Let Kings and Subjects and all know that they are absoutely bound to this 't is spoke to Kings Psa. 2. serve the Lord in fear and Psa. 9.6 to all men fear before him all the earth for he is great and greatly to be praised He is to be feared above all Gods What is Man in respect of him Shall a worm whose breath is in his nostrils stand in competition with the everliving God Shall an Earthen potsheard strive with his maker Let the potsheardâ— strive with the potsheards of the earth Let them work one against another and try which is hardest and so they shall often break each other but woe to him that striveth with his maker There 's nothing there but certain perishing As we conlude in the question with Rome of the honour due to Saints and Angels honour let them have good reason but not Divine Honour not Gods peculiar so in this give to Caesar the things that are Caesars but withal still give to God the things that are Gods But 't is a miserable estate of a Kingdom when debates arises and increases in this and their happiness is when Kings and People concurre to honour God For those that honour him he will honour And whosoever despises him shall be despised Verse 18. Servants be Subject to your Masters with all fear not only to the good and gentle But also to the froward THy word sayes the Psalmist is a light to my feet and a Lâ—nterne to my paths not only a light to please his eyes by the excellent truths and comforts that are in it but withall a light to direct his feet in the precepts and rules of life that it gives to inform and delight his mind to order his course That Phylosopher was deservedly commended that drew knowledge most this way and therefore was said to have brought Phylosophy from the clouds to dwell amongst Men calling it from empty Speculations to a practicall stram Thus we are taught in Spiritual knowledge by the word of God The Son the etenal word when he came to dwel with Men and so brought life and wisdom and all blessings from the Heavens down unto them he taught them both by his doctrine and perfect example how to walk and his Apostles do conformably aim at this in their holy writings joyning with the mysteries of faith those rules of life that show men the straight way to happiness And as it is spoken of the largness of Solomons wisdom that He spoke of all Trees from the Cedar in Lebanon to the Hysope that growes out of the wall So in this we may see the perfection of the Holy Scriptures that they give those directions that are needful to all ranks and sorts of Men they speak not only of the duties of Kings how they ought to behave themselves on their thrones and the duty of their subjects to them in that dignity and how Ministers and others ought to carry in the House of God but they come in to private houses and give aeconomick rules for them teaching Parents and Children and Masters yea and Servants how to acquit themselves one to another Thus here Servants be subject to your Masters As this is a just plea for all the people of God that they have right to the use of this book being so usefull for all sorts and that they ought not to be barr'd it so it is a just plea against a great part of those that barre themselves the use of it through sloathfulness and earthly-mindedness seeing it is so contemper'd that there be many things yea all the main things in it profitable for all Fitted to the use of the lowest estate and lowest capacities of Men yea it takes as we see particular notice of their condition stoops down to take the meanest Servant by the hand to lead them the way to Heaven and not only that part of it which is the general way of Christians but even those steps of it that lye within the walk of their particular calling as here teaching not only the duties of a Christian but of a Christian Servant Obs. 1. The Scriptures are a deep that few can wade far into and none can wade through as those Ezek. 47. But yet all may come to the brook and refresh themselves with drinking of the streams of its living Water and go in a litle way according to their strength and stature now this I say may be spoken to our shame and I wish it might shame you to amendment that so many of you either use not the Scriptues at all or in using do not use them turn over the leaves and it may be run through the lines and consider not what they advise you Masters learn your part and Servants too hearken what they say to you for they pass not you by they vouchsafe to speak to you too But you vouchsafe not to hear them and observe their voyce How can you think that the reading of this Book concerns you not When you may hear it address such particular directions unto you Wisdom goes not only to the gates of Pallaces but to the common gates of the Cities and to the publick highwayes and calls to the simplest that she may make them wise Besides that you dishonour God you prejudge your selves for does not that neglect of God and his Words justly procure the disorder and disobedience of your Servants towards you as a fit punishment from his righteous hand although they are unrighteous and are procuring further judgment to themselves in so doing and not only thus is your neglect of the Word a cause of your trouble by the justice of God but in regard of the Nature of the Word that if you would respect it and make use of it in your Houses it would teach your Servants to respect and obey you as here you see it speaks for you and therefore you wrong
an unpleasant way indeed if you look no further but a Kingdom at the end of it and the Kingdom of God will transfuse pleasure into the painfullest step in it all so Psal. 34.19 It seems a sad condition that falls to the share of Godly men in the World to be eminent in sorrowes and troubles Many are the afflictions of the Righteous but that which followes weighs it abundantly down in consolation that the Lord himselfe is engaged in their afflictions both for their deliverance out of them in due time and in the mean time their support and preservation under them The Lord delivers them out of them all And till he does that he keepeth all their bones c. Which was literally verified in the Natural body of Christ as St. Iohn observes and holds Spiritually true in his mystical body The Lord supports the Spirits of Believers in their troubles with such solid consolations as are the Pillars and strength of their Souls as the bones are of their Body as the Hebrew word for them imports so he keepeth all his bones and the desperate condition of wicked men is oppos'd to illustrate this Verse 21. But evil shall slay the Wicked Thus Ioh. 16.33 In the closure they are forewarned what to expect at the Worlds hands as they were divers times before in that same Sermon but it is a sweet Testament take it alltogether Ye shall have tribulation in the World but Peace in me and seeing he hath joyntly bequeathed these two to his followers were it not great folly to cast such a bargain And to let go that Peace for fear of this trouble the trouble is but in the World but the Peace is in him who weighs down thousands of Worlds So then they do exceedingly mistake and misreckon themselves that would agree Christ and the World that would have the Church of Christ or at least themselves for their own shares enjoy both kinds of peace together would willingly have Peace in Christ but are very loath to part with the Worlds Peace they would be Christians but they are very ill satisfied when they hear of any other but ease and Prosperity in that estate and willingly forget the tenor of the Gospel in this and so when times of trouble and sufferings come their minds are as new and uncouth to it as if they had not been told on 't before hand They like better of St. Peters carnal advice to Christ to avoid suffering Mat. 16. than of of his Apostles Doctrine to Christians teaching them that as he suffered so they likewise are called to suffering Men readily think as he did there that Christ should favour himself more in his own body his Church than to expose it to so much suffering and most would be of Rome's mind in this at least in affection that the badge of the Church should be Pomp and Prosperity and not the Cross the true cross of Afflictions and sufferings is too heavy and painful But Gods thoughts are not ours those he calls to a Kingdome he calls to sufferings as the way to it He will have the heirs of Heaven know they are not at home on earth and that this is not their rest he will not have them with the abus'd World fancy a happiness here and seek life as St. Augustin sayes beatam vitam quaerere in regione mortis The reproaches and wrongs that encounter them shall elevate their minds often to that Land of Peace and rest where righteousness dwells The hard Task-masters shall make them weary of Egypt which otherwise possibly they would comply too well with and dispose them for deliverance and make it welcome which it may be they might but coldly desire if they were better us'd He knowes what he does that secretly serves his good ends of Mens evil and by the Plowers that make long furrowes on the back of his Church makes it a fruitful Field to himself Therefore 't is great folly and unadvisedness to take up prejudice against his way and think it might be better as we would model it and to complain of the order of things whereas we should complain of disordered minds but we had rather have all alter'd and chang'd for us the very course of Providence than seek the change of our own perverse hearts but the right temper of a Christian is to run alwayes cross to the corrupt stream of the World and humane iniquity and to be willingly carried along with the stream of divine Providence and not at all to stir a hand no nor a thought to row against that mighty current and not only is he carryed with it upon necessity because there is no steering against it but chearfully and voluntarily not because he must but because he would And this is the other thing to which they are joyntly called as to suffering so to calmness of mind and patience in suffering although their suffering be most unjust yea this is truly a part of that Duty they are called to to that integrity and innofensiveness of Life that may maâ—e their sufferings at Mens hands alwayes unjust to the entire Duty here is Innocency and Patience doing willingly no wrong and yet cheerfully suffering it done to them if either of the two be wanting their suffering doth not credit their Profession but dishonours it if they be patient under deserved suffering their guiltiness darkens their Patience and if their suffering be undeserv'd yea and the cause of them honourable yet impatience under them staines both their sufferings and their cause and seems in part to justify the very injustice that is us'd against them But where innocency and Patience meet together in suffering there sufferings are in their perfect lustre These are they that honour Religion and shame the enemies of it It was the concurrence of these two that was the very triumph of the Martyrs in times of Persecution that tormented their Tormentors and made them more then Conquerors even in sufferings Now that we are called both to suffering and to this manner of suffering the Apostle puts out of question by the Supream example of our Lord Jesus Christ for the Sum of our Calling is to follow him Now in both these in suffering and in suffering Innocently and Patiently the whole History of the Gospel testifies how compleat a Pattern he is And the Apostle gives us here a Summary yet a very clear account of it The Words have in them these two things 1. The perfection of this Example 2. Our obligation to follow it I. The example he sets off to the full 1. In regard of the greatness of his sufferings 2. Of his spotlesness and Patience in suffering The first we have in that word he suffered and after Verse 24. We have his crucifying and his stripes expresly specified Now this is reason enough and carries it beyond all other reason why Christians are call'd to a suffering Life seeing the Lord and Author of that Calling suffer'd himself so much The
still cleave to sin and love sin better than him that suffered for it But you whose hearts the Lord hath deeply humbled in the sense of sin come to this depth of consolation and try it that you may have experience of the sweetness and â—iches of it study this point throughly and you will find it answer all and quiet your consciences Apply this bearing of sin by the Lord Jesus for you for it is publish'd and made known to you for this purpose this is the genuine and true use of it as of the Brazen Serpent not â—emptily to gaze on the Fabrick of it but to cure those that look'd on it when all that can be said is said against you ' its true may you say but it is satisfied for he on whom I rest made it his and did bear it for me The person of Christ of more worth than all Men yea than all the creatures and therefore his life a full ransome for the greatest offender And for outward troubles and sufferings which were the occasion of this Doctrine in this place they are all made exceeding light by the removal of this great pressure Let the Lord lay on me what he will seeing he hath taken off my sin and laid that on his own Son in my stead I may suffer many things but he hath bâ—rn that for me which alone was able to make me miserable And you that have this perswasion how will your hearts be taken up with his love Who thus lov'd you as to give himself for you and by interposing himself to bear off from you the stroke of everlasting death and that encountered all the wrath due to us and went through with that great work by reason of his unspeakable love Let him never go forth from my heart who for my sake refus'd to go down from the cross That we being dead to sin should live unto Righteousnesse The Lord doth nothing in vain hath not made the least of his work to no purpose in wisdom hath he made them all sayes the Psalmist and that is not only in regard of their excellent frame and Order but of their end which is a chief Point of Wisdom so then to the right knowledge of this great work put into the hands of Jesus Christ it is of special concern to understand what is this end This is the thing thâ—t his wisdom and love aim'd at in that great undertaking and therefore will be our truest wisdom and the truest evidence of our reflex Love to intend the same thing that in this the same mind may be in us that was in Christ Iesus in his suffering for us and for this very end is it express'd In this there are 3. Things 1st What this death and life is 2. The intendment of it in the sufferings and death of Jesus Christ. 3. The effecting of it by them Whatsoever this is sure 't is no small change that bears the Name of the great and last natural change that we are subject to a death and then another kind of life succeeding to it and in this the greatest part are mistaken that they take any light alteration in themselves for true conversion There be a World deluded with superficial Moral changes in their Life some rectifying of their outward actions and course of Life and somewhat too in the temper and habitude of their mind far from reaching the bottom of Natures wickedness and laying the axe to the root of the Tree 't is such a work as Men can make a shift withal by themselves but the Renovation that the Spirit of God worketh is like himself so deep and through a work that it is justly called by the Name of the most substantial works and productions a new birth and more than that a new Creation and here a Death and a kind of life following it This death to sin supposes a former living in it and to it and while a Man is so he is said indeed to be dead in sin and yet withal this is true that he lives in sin as the Apostle joynes the expressions speaking of Widowes she that lives in pleasures is dead while she liveth So Eph. 2. dead in trespasses and sins and he addes wherein ye walked which imports a life such an one as it is and more expresly Verse 3. We had our conversation in the lusts of our flesh Now thus to live in sin is call'd to be dead in it because in that condition Man is indeed dead in respect of that Divine Life of the Soul that happy being which it should have in Union with God for which it was made and without which it had better not be at all For that Life as it is different from its natural being and a kind of Life above it so it is contrary to that corrupt being and life it hath in sin and therefore to live in sin is to be dead in it being a deprivement of that Divine being that Life of the Soul in God in comparison whereof not only the base life it hath in sin but the very natural life it hath in the Body and the Body by it is not worthy the Name of Life You see the Body when the threed of its union with the Soul is cut becomes not only straightway a motionless lump but within a little time a putrified noysome Carcase and thus the Soul by sin is cut off from God who is its life as is the Soul of the Body it hath not only no moving faculty in good but fills full of rotteness and vileness as the word is Psal. 14. they are gone aside and become filthy The Soul by turning away from God turns filthy yet as a Man thus Spiritually dead lives naturally so because he acts and spends that Natural life in the wayes of sin he is said to live in sin yea there is somewhat more in that expression than the mere passing of his life in that way for in stead of that happy life his Soul should have in God he pleases himself in the miserable life of sin that which is his death as if it were the proper life of his Soul that natural propension he hath to sin and the continual delight he takes in it as in his Element and living to it as if that were the very end of his being In that estate his Body nor his mind stirreth not without sin setting aside his manifest breaches of the Law those actions that are evidently and totally sinful his natural actions his eating and drinking his religious actions his Praying and hearing and Preaching are sin at the bottom and generally his heart is no other but a forge of sin every imagination every fiction of things framed there is only evil continually or every day and all the day long 't is his very trade and Life Now in opposition to this life of Sin living in it and to it a Christian is said to dy to sin to be cut off or separated from it In
Conscience as others but sought my selfe and pleasd my self as they do and look't no further but that was when I was alive to those wayes but now truly I am dead to them and can you look for activity and conversation from a dead Man the pleasures of sin wherein I liv'd is still the same but I am not the same Are you such a Snake and a Fool sayes the Natural Man as to bear affronts and swallow them and say nothing Can you suffer to be abus'd so by such and such a wrong Indeed sayes the Christian again I could once have resented an injury as you or another and had somewhat of that you call high-heartedness when I was alive after your fashion but now that humour is not only something cool'd but 't is kill'd in me 't is cold dead as ye say and a greater Spirit I think than my own hath taught me another Lesson hath made me both deaf and dumb that way and hath given me a new vent and another language and another Party to speak to in such occasions see for this Psal. 38.12 13 14 15. They that seek my hurt speak mischievous things and imagine deceits all the day long What doth he in this cafe But I as a deaf man heard not and I was as a dumb Man that openeth not his mouth And why for in thee O Lord do I hope And for this deadness that you despise I have seen him that dyed for me who when he was reviled reviled not again This is the true Character of a Christian dead to sin but alas Where is this Christian to be found and yet thus is every one that truly partakes of Christ he is dead to sin really Hypocrites have a Historical kind of Death like this as Players in Tragedies Those Players have loose bags of Blood that receive the wound so the Hypocrite in some externals and it may be in that which is as near him as any outward thing his Purse he may suffer some Bloodshed of that for Christ but this death to sin is not a sounding fit that one may recover out of again the Apostle Rom. 6. addes that he is buried But this is an unpleasant Subject to talk thus of Death and Burial the very Name of Death in the softest sense it can have makes a sowr melancholly discourse It is so indeed if you take it alone if there were not for the life that 's lost a far better immediately following but so 't is here Living unto righteousness succeeds dying to sin That which makes natural death so affrightful the King of terrours as Iob calls it is mainly this faint belief and assurance of the Resurrection and glory to come And without this all mens moral resolves and discourses are too weak Cordialls against this fear they may set a good face on 't and speak big and so cover the fear they cannot cure but certainly they are a litle ridiculous that would perswade Men to be content to dy by reasoning from the necessity and unavoydableness of it which taken alone rather may beget a desperate discontent than a quiet compliance the very weakness of that Argument is that it is too strong Durum telum That of Company is phantastick it may please the imagination but satisfies not the judgement Nor are the miseries of life though somewhat Properer a full perswasive for Death the oldest decrepitest most diseased persons yet naturally fall not out with life but could have a mind to it still and the very truth is this the worst cottage any dwells in they are loath to go out till they know of a better And the reason why that which is so hideous to others was so sweet to Martyrs Heb. 11.35 And other godly Men that have heartily embrac'd death and welcom'd it though in very Terrible shapes was because they had firm assurance of Immortality beyond it the ugly Deaths head when the light of glory shines through the holes of it is comely and lovely To look upon death as Eternitie's birth day is that which makes it not only tolerable but aimiable Hic dies postremus aeterni natolis est Is the word I admire most of any Heathen Thus here the strongest inducement to this Death is the true notice and contemplation of this Life unto which it sets us over 't is most necessary to represent this for a natural Man hath as great an aversion every whit from this figurative Death this dying to sin as from natural Death and there is the more necessity of perswading him to this because his consent is necessary to 't no Man dies this Death to sin unwillingly although no Man is naturally wiling to it much of this death consists in a Man's consenting thus to dye And this is not only a lawful but a laudible yea a necessary self murder Mortify therefore your members which are upon the Earth Sayes the Apostle Col. 3.5 Now no sinner will be content to dy to sin if that were all but if it be passing to a more excellent Life then he gaineth and it were a folly not to seek this Death It was a strange power of Plato's discourse of the Souls Immortality that moved a young Man upon reading it to throw himself into the Sea that he might leap through it to that Immortality But truely were this Life of God this Life to righteousness and the excellency and delight of it known it would gain many minds to this death that steps into 't 1 There is a necessity of a new being to be the principle of new acting and motion as the Apostle sayes while ye served sin ye were free from righteousness so 't is while ye were alive to sin ye were dead to righteousness But there is a new breath of life from Heaven breathed on the Soul Then lives the Soul indeed when it is one with God and sees Light in his Light hath a Spiritual knowledge of him and therefore Soveraignely loves him and delights in his will and that is indeed to live unto righeousness which in a comprehensive sense takes in all the frame of a Christian life and all the duties of it towards God and towards Men. By this new Nature the very Natural motion of the soul so taken is obedience to God and walking in the paths of righteousness it can no more live in the habitude and wayes of sin than a Man can live under water Sin is not the Christians Element 't is too gross for his renew'd Soul as the water is for his body He may fall into 't but he cannot breath in it cannot take delight and continue to live in it but his delight is in the Law of the Lord that 's the walk that his Soul refreshes it self in he loves it entirely and loves it most where it most crosses the remainders of corruption that are in him he bends the strength of his Soul to please God aimes all at that it takes up his thoughts early and late