account touch only one place more at present though there be very many consorting with it Having therefore these Promises meaning of that high and sacred consequence as those now mentioned ver 16 17 18. of the preceding Chapter let us cleanse our selves from all filthiness both of Flesh and Spirit perfecting holiness in the fear of God 2 Cor. 7.1 As if he should say Had you only matters of lighter concernment or less desirableness promised and proposed unto you for your encouragement and reward than those insured you by God in the Gospel you might much more reasonably demur upon the exhortation now given you yea or absolutely reject it I know it is a very tedious and uncouth thing unto you and next unto death if not equal to it yea or above it to abandon all Sensuality to crucifie the Flesh with all the lusts and deeds thereof and seriously to strive after perfection of holiness both in Flesh and Spirit But the things promised and confirmed unto you by God in the Gospel are so above measure desirable and super-transcendently glorious that for the enjoyment of them you shall offer no violence at all to your reasons or judgments but rather highly satisfie and content them by hearkening and submitting unto all that the Exhortation requireth of you Gospel Precepts are not to be reconciled with flesh and bloud but only by the mediation of Gospel Promises but these are proper to make peace yea and more than peace even mutual love and delight between them This for a second consideration Thirdly Sect. 17 According to the import of this last particular and in pursuance of our present design it is observable that the most generous and heroick services performed unto God by the best and worthiest of men are by the Holy Ghost still ascribed unto the desires and expectations which they had of those magnificent rewards and that superlative glory which he hath promised unto those that obey him which cannot reasonably imply less than that such desires and expectations were amongst other motives and inducements which it is like strengthened their hand also to those great undertakings predominant in them That one Chapter Heb. 11. recordeth many more instances in this kind than at present we judge needful to insist upon And the Chapter following one that is much greater than all those In the former of these Chapters The reason of that ready and signal obedience which Abraham yielded unto God when he called him to go out into a strange Country he knew not whither where he dwelt in Tabernacles with Isaac and Jacob is thus expressed ver 10. For he looked for a City which hath foundations whose builder and maker is God So that which enabled him to another as great an act of submission unto God if not a greater I mean the offering up of his only Son Isaac in sacrifice unto him upon his Command is intimated to have been a certain expectation and hope that according to the import of this Declaration or Promise made unto him In Isaac shall thy Seed be called God being able to do it would raise him up from the dead in case he had been actually sacrificed ver 17 18 19. Those most eminent and renouned strains of Self-denial in Moses as that he refused to be called the Son of Pharaoh's Daughter that he chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season that he esteemed the reproach of Christ greater riches than the treasures in Aegypt all these high actings I say are ascribed unto the influence which the hope of the great things promised by God unto those that should quit themselves with the like faithfulness had upon him For saith the Text he had respect unto the recompense of reward ver 26. as if it should have been said It is the less to be marvelled that he should deny himself at that most worthy and exemplary rate considering that he was seriously intent upon and taken up with confident expectations of those soul-ravishing enjoyments which he knew God had promised unto Self-denying men Doubeless both Moses and Abraham were persons of as great ingenuity of as gracious spirits as great lovers and friends of God and of all righteousness and goodness as the ordinary nay the more choice and improved sort of Christians are yea and doubtless these worthy Principles were not asleep in them when they acted those magnalia hominum those stately things of men which have been mentioned Yet the Holy Ghost as we have seen attributeth none of those great things done by them unto any of these neither unto the love of God love of righteousness or the like but only unto the inspirations of those desires and hopes of the excellent things which God had set before them as rewards of their obedience which wrought in them respectively By the way then that Doctrine which teacheth it to be unlawful to serve God or do the best actions with an eye to the reward promised unto them cannot but seem very uncouth and strange to considering men Certainly the express tendency of it is at once to destroy if it were possible both Nature and Grace out of men Yea let me add upon this occasion that were it possible yea were it never so probable or likely that men out of the meer love of God or of goodness without any thought of or respect had unto the recompense of reward might or would live holily and quit themselves as worthy Christians yet should they sin in tempting God and in spreading a snare in their own way in case they should neglect the great and sacred Encouragements which God hath given them by promise to strengthen their hand unto such waies For when God hath prescribed and vouchsafeth a plurality of means for the enabling of men to the performance of any duty it is a sin even a tempting both of God and a man's self also to despise or neglect the use of any one of them But this occasionally only If you desire more instances where the high services of the Saints are imputed as well sufferings as doings unto their desires and hopes of inheriting the great and precious Promises of God you may at leisure peruse ver 7 15 16 35. of the late mentioned Chapter Heb. 11. Paul himself seems to profess himself as it were a debtor to that incorruptible Crown he speaks of for those high animations by which he was acted to do and to suffer at an almost incredible rate for Christ and for the Gospel 1 Cor. 9. from 22 to the end But the instance in this kind and above all others is that of the Lord Christ blessed for ever It is said of him also that for the joy that was set before him he endured the Cross and despised the shame c. Heb. 12.2 It was that high exaltation which God the Father had set in the eye of his Faith that made that deep humiliation passable
a Lottery into which a man may cast his money and yet be far enough from drawing a Prize Thirdly Doctr. 3 Whereas the Apostle layeth it upon them by way of duty to be filled with the Spirit this Doctrine ariseth That neither men nor women can expect I mean upon any sufficient yea or tolerable grounds te be filled with the Spirit of God but by the use of such means as are proper and appointed by God thereunto If the Ephesians had had any reason or ground to have expected this blessed accommodation here spoken of viz. a being filled with the Spirit of God without their endeavours for the obtaining of it it had been impertinent and needless for him to have imposed it upon them by way of duty Fourthly and lastly From the plain express and full import of the Precept or Exhortation we may observe Doctr. 4 That it is the duty of all persons especially of all the Professors of the Gospel or of Christianity to be filled with the Holy Ghost or spirit of God This being the Point that lieth most clear and large in the words read Contenting our selves with the bare mentioning the other three unless something relating unto them shall occasionally fall in in our intended discourse we shall proceed only with it First Sect. 8 for the truth of the Doctrine had we no other proofs for it from the Scriptures but the Text in hand this alone by reason of the evidence and expressness of it were sufficient to carry it But there are other Scriptures also which being well understood and throughly searched into speak and import the same thing as viz. that it is matter of duty lying upon all men especially those who do profess Christianity to be filled with the Spirit Jude v. 19. Sensual not having the Spirit namely of God as is clear from the Character he gives of the persons here spoken of unto the Christians that he writeth unto For what should be the reason why the Apostle taketh this notice of them Namely that whereas they separated themselves from the Congregation of the Saints yet were they sensual not having the Spirit who though they did pretend to a greater degree of light and more familiarity and acquaintance with the Spirit of God than other Christians did yet the Apostle tells those Christians to whom he wrote that they should not believe them because they were sensual only talking and boasting of the Spirit which conceit and confident presumption in them of their having the Spirit was the ground or occasion of their separation and dividing from the Assemblies of other Christians But the truth is saith our Apostle they are sensual not having the Spirit Nay they take a course not to have the Spirit which is by their giving themselves up to sensuality They indeed pretend to the Spirit that so they might the better satisfie themselves and others concerning the liberty which they take in the waies of the flesh such as other Christians did not take bearing themselves and others in hand that they had the warrant for their practice by special revelation And they understood their liberty better than other Christians and that they came to this priviledge by the super-Evangelical Communion which they had with the Spirit of God And yet notwithstanding all these pretences the Apostle positively concludes that these men had not the Spirit clearly implying withal that this was their sin not to have him yea and futther that their not having of him did interess them in the guilt of many other sins That it was sinful in these and is so in all others not to have the Spirit is evident from hence because they might have had and enjoyed him would they but have complied with God in the use of such means as he had vouchsafed unto them for that end And that it was nothing but sin and iniquity committed by them that kept the Spirit of God from them this may be gathered from the testimony of God himself by his Prophet Your iniquities have turned away these things and your sins have withholden good things from you Jer. 5.25 And that the Spirit of God is withheld from none but only from those that do refuse or neglect to ask him of God by prayer is somewhat more than affirmed by Christ in this high assertive Interrogation If ye then being evil know how to give good gifts unto your children How much more shall your Father which is in heaven give the Holy Spirit to them that aske him Luke 11.13 So also Joh. 4.10 compared with Chap. 7.38 39. and Acts 5.32 God is said to give the Holy Ghost to them that obey him So that it was unquestionably sinful in these sensual Separatists in Jude that they had not the Spirit Now then if this was matter of sin in them not to have the Spirit It clearly follows that it was their duty and a thing that they ought to have sought after to possess and invest themselves with him And if it were a matter of duty incumbent upon them simply to have the Spirit to have him in any measure or degree then it followeth by a streight line in reason or by a necessary consequence That it was matter of duty also unto them to have him in the greatest measure and in the highest degree or proportion that they were capable of attaining unto For this is clear in reason that whatsoever is our duty simply to do if the duty or the doing of it will admit of degrees that it may be done more or loss perfectly which is the condition of most duties if not of all then it is our duty to do it in the highest degree and with the greatest perfection If it be our duty to love God simply then certainly to love him to a greater degree yea to the greatest degree of all is our duty also namely to love him with all our hearts Mark 12.30 souls mind and strength So likewise if it be our duty to love our neighbour Then is it our duty also to love him with a pure heart fervently 1 Pet. 1.22 which is the highest pitch or degree of this affection The case is the same in all other duties whatsoever and therefore we ought to endeavour and stir up our selves unto the most perfect manner of performance A duty is more our duty and nearer to the intent of the Precept or Exhortation enjoyning it when performed with much intensness of mind and spirit and when it drinketh up much of the heart and soul of him that performeth it and consequently more acceptable unto God than when it is only simply barely and cursorily performed So that this Scripture doth prove plainly enough the truth of the Doctrine in hand viz. That it is the duty of all Christians to be filled with the Spirit And if any man do fail of this grace of God and become sensual it is because he doth not comport with the Spirit in his motions and applications
this affection as the Earth is to give unto the Trees fixedness and fastness of standing where its place at present is of standing when it hath once shot its roots into it and wrapped them about the stones of it as Job 8.17 When a tree is thus rooted it will bear a strong gust of wind without being borne down or overturned by it So when a man hath had his soul judgment and conscience much exercised with interessed and ingaged in when he hath throughly pondered and kindly digested those great and blessed truths which have a kind of imperious and commanding influence upon men to cause them to love God and men he will become one spirit with this heavenly affection and so as it were incorporated in soul with it that the strength of death it self will hardly be able to separate him from it much less is he in any great danger of being overcome by other temptations For the other Metaphor of being grounded or rather as the word signifies founded in love this I conceive notes the constant exercise or practice of the affection as the former of rooting pointed at the method or means of introducing and setting it in the soul And as an house or building for from these it is borrowed stands firm and fast upon its foundation and is not removed of and on at any time So he prayes for the Ephesians That in order to the end mentioned they may be and continue as uniform and constant in shewing love both unto God and men as well in doings as in sufferings without interruption or declining at any time But to come to the latter Question propounded how Sect. 5 or why a being rooted and grounded in love should make men capable or able to comprehend the love of Christ in the four Dimensions specified There are two things to be considered in the business First Love is of a dilating and enlarging nature it opens the heart to a greater wideness and makes it capacious to receive many things which otherwise it would not Charity or Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle believeth all things hopeth all things 1 Cor. 13.7 meaning that it disposeth and inclineth men to believe and hope the best in all things concerning others viz. where there is no apparent ground to judge otherwise Whilst the heart of a man is destitute of the love of God and men it is scant and narrow and as it were clung together there is no room in it for things of any great extent or compass to be received or entertained there Men that love none but themselves their hearts are shut up against God and men and they think that all other hearts are so likewise Whereas if a man be sensible that he himself hath a large heart can do and suffer thus and thus can spend and be spent upon the Service of God and the Generation of men round about him such a man will be ready to say of others it may very well be that they likewise are the same or rather greater in goodness with my self That men find themselves inclined by nature to give good things unto their Children that ask them is as Christ plainly intimateth Mat. 7.11 a rise and advantage unto their Faith to believe that God much more is ready and willing to give good things unto those that shall by prayer ask them of him Therefore when a man shall find his heart drawn out in this heavenly affection of Love far beyond his Children even unto God his Father and unto all his Brethren descending from the same Progenitors and partakers of the same flesh and bloud with him and shall for some space of time have had the experience of the real genuine and constant working of this affection in him this must needs facilitate and prepare the way of his Faith throughly to believe all that immense love which Christ bare and yet beareth unto the World as it is held forth and asserted in the Gospel And this is in the Apostles Phrase before us to comprehend the love of Christ in all the Dimensions of it This then is one Consideration in which to be rooted and grounded in love must needs be conceived to enable men to the said comprehension Or else another thing may be that God considering how highly he doth honour and prize this heavenly affection of Love where he findeth it how greatly he delighteth in it in his Creature therefore hath reserved such a great and excellent reward as that comprehension we speak of to stir up the hearts of men to desire and possess themselves of it And haply this may be the meaning 1 Cor. 2.9 As it is written eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him The place hath formerly been understood as if it were meant of the enjoyments in Heaven but now men more generally and more truly understand that by the things here spoken of are meant the hidden and secret things of the Gospel the several strains and contrivances of the manifold wisdom and counsel of the righteousness and love of God that are couched there Eye hath not seen nor ear heard neither have entred into the heart of man the things c. Some understand the heart of a natural man or of a person not yet converted But I conceive he means as well the heart of a man converted but meanly and weakly furnished with the Love of God as unconverted God is said to have prepared in the Gospel things of most rare and wonderful consideration for those that love him meaning those that love him like himself that love him as Peter speaketh with a pure heart fervently because he reserveth for and intendeth the discovery and revelation of His most wise and profound Counsels here unto such persons judging them the only meet and worthily qualified subjects for such Communications Love and true Friendship are the most reasonable and equitable grounds of imparting secrets unto men according to that of our Saviour to his Disciples Henceforth I call you not Servants for the Servant knoweth not what his Master doth but I have called you Friends that is have dealt with you as with Friends knowing that you truly love me for all things that I have heard of my Father I have made known unto you Joh. 15.15 The Gospel consists of the plain and easie things of God and of the deep things of God as the Apostle distinguisheth 1 Cor. 3.10 Now the spirit of a man by the ordinary assistance only of the Spirit of God may search and comprehend the easie and plain things of God in the Gospel but it must be the Spirit of God which he is wont in special manner to give to those that obey him Acts 5.32 that is who express their love to him by obeying him Joh. 14.21.23 which Spirit is called the Spirit of Revelation Eph. 1.17 that searcheth that enableth men to
we speak of to qualifie them for the high places in the World to come is of easie demonstration and proof both from the Scripture and otherwise Be you therefore perfect as your heavenly Father is perfect Mat. 5.48 It might be translated more emphatically you shall therefore be perfect for so the Future Tense in the Indicative Mood is many times used instead of the Imperative only with the greater seriousness and weight As he that enjoyneth or commandeth when he would signifie and express his authority to the height he doth not simply say unto him that he would have him to do a thing do this or that but he saith unto him you shall do it or you must do it So here You shall be perfect as your Father which is in heaven is perfect as if he should say I impose it upon you as a matter of soveraign concernment both unto me and to your selves that you give out your selves to the utmost in striving to imitate the perfection of your heavenly Father and to be as absolute in all things appertaining unto you to do as he is in all things that are honourable and proper for so great a Majestie to do you must not indulge the Flesh nor be careless or loose hearted in observing this my charge which I lay upon you but endeavour with all your might to express all the goodness and sweetness and excellency in every kind which you see in your Heavenly Father Your consciencious submission unto this my Command will both honour me highly as you are my Disciples and I your Lord and Master and will make your faces also to shine in glory above theirs who shall be more remiss or negligent in obeying it Therefore if you regard me or your selves you must remember it And so of Mar. 10.21 to the young man that came to him to know what he should do to inherit eternal life If saith Christ thou wilt be perfect go and sell all that thou hast and give unto the poor and thou shalt have treasure in Heaven Surely our Saviours meaning was not to leave the young man at liberty whether he would be perfect yea or no whether he would be a complete Christian and Disciple of his own but rather to impose this by way of Command upon him Certainly Christ did not tolerate or allow any man in any imperfection He is indeed very graciously and mercifully indulgent unto men in pardoning many weaknesses and imperfections but yet he never so hideth them as not to let them understand that they fall short of what they ought to do or to reprove them for it Again 2 Cor. 13.4 11. This also we wish even your perfection So that perfection that is compleatness in all the Will of God as the Apostle somewhere expresseth it is nothing but what is matter of duty imposed upon all Saints There is no fear in love but perfect love saith the Apostle 1 Joh. 4.18 casteth out fear By the way perfection in love argueth perfection in every thing besides for love is said to be the keeping or fulfilling of the whole Law But why should he say there is no fear in love The meaning questionless is not That there is no fear mingled with the affection of Love or that fear was not any part or ingredient in it These are too flat Notions for the Holy Ghost No but there is no fear in Love that is with Love * The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in is frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with so that where Love hath place proportionably to the degree of it there is no fear that is there is no reasonable occasion much less any necessity of fear viz. That God is a man's enemy Love doth not admit I mean if the nature and genius of it be duly considered and consulted it incourageth all those that have it not to admit so much as a disposition of fear in the same lodging with it But saith he perfect Love that is Love when it is sincere and cometh to any perfection to any considerable maturity and strength that it beginneth to fill the soul of a man and commandeth all things to be done which the nature of Love requireth now it casts out and dischargeth the heart and soul of such a troublesome and fad Companion as Fear is he speaketh of Fear that hath torment or pain or rather punishment as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth meaning for sin in it It is a certain sign that he that feareth that is that feareth wrath and vengeance and destruction from God is not perfect in Love towards God but his Love is maimed and weak and acteth at a low rate Now when a man's Love is thus broken it is not of sufficient authority and power to do the execution we speak of but Fears and Jealousies of God's displeasure will keep possession in the same heart with it and will be ever and anon â—nsulting over it But saith he being made perfect and grown to any strength that it filleth the soul now it throweth off all such fears The reason in a word why or the manner how Love casteth out the fear specified when perfect may be thus conceived A man when he loveth God perfectly with an intireness and throughness of affection he cannot lightly but know that he doth love him A man can hardly carry fire in his besome and not know it But when his Love acteth brokenly and is at many defaults in the course of it as if it had a miscarrying womb now a man is apt to suspect whether indeed he doth really and truly love him or not because they that love him not may now and then by fits and by starts as we use to say and in a good mood quit themselves both in words and in deeds like unto those who do truly and unfeignedly love him Yea those many things which Herod did at the preaching of John were such a kind of fruit which the true love of God oft-times beareth Now when a man cometh to reflect upon himself as one that truly and unquestionably loveth God it is not likely that he should be jealous whether God loveth him or no only supposing that he certainly knoweth and believeth that God knoweth as well nay much better than himself that he loveth him Men loving themselves and their own welfare and peace cannot so far destroy nature out of them as to seek the prejudice or ruine of those whom they certainly know to be their fast and faithful Friends Nor can the Judgments or Consciences of persons that know least of God be so far ignorant or misprizant of him as to think that he intends the misery or destruction of any of those whom he most infallibly knows to be with their whole hearts and souls devoted in love unto him and to his glory But this by the way to give a little light to a Scripture of most rich and precious importance to those that either desire
to love God in the highest or else love themselves to such an height as to be willing to purchase their freedom from all penal fears in a way of the greatest honour that can be imagined I mean by giving their hearts whole and entire in Love unto God That which we look at in the passage as serving our purpose is that the Saints are therein encouraged and provoked to perfection in Love which being interpreted as was lately hinted is to all perfection Now certainly it is the duty of every Creature to drink in all encouragements from God as Fishes drink water naturally constantly and with delight and to lift up their hearts and hands unto whatsoever by them they are invited and quickened And he that encourageth or inviteth unto perfection doth by the same act invite also and encourage unto the seeking after the greatest and best things that Heaven will afford We might pursue the Point in hand yet further by insisting on several other veins of Scriptures in which the truth thereof beats quick and high and more especially on that large passage Ephes 4. from ver 11. to the end of v. 15. together with Col. 1.28 In the former of which places the Apostle affirmeth that the great end projected by the Lord Christ in his magnificent bounty unto the World at his Ascension into heaven when he gave gifts unto men some Apostles some Prophets some Evangelists and some Pastors and Teachers was the perfecting of his Saints the building up the body of Christ in all and every the members of it unto a perfect man In the latter the same Apostle professeth his comportment with the said great end of his great Lord and Master in these words speaking of him Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus But enough I suppose hath been already alledged and argued from the Scriptures to settle this in the judgments and consciences of men for truth that there is no person of mankind at least not amongst the Saints but standeth bound in duty to lay himself out with all his might for the obtaining of the highest Prize in glory If you shall now ask me a reason of this assertion because it may seem somewhat strange unto you that it should be matter of duty unto men and women to desire and seek after the greatest excellency in glory Sect. 15 however it may be their duty to excel in all righteousness and to strive after perfection in this life c. for these two seem to be of a much differing consideration I shall endeavour to satisfie you with presenting you with two or three Considerations which if you please you may call so many Reasons of the Point First It is the duty of every person amongst the Children of men and much more amongst those that believe to consult and endeavour the clearest and fullest manifestations of how high an esteem and value the services of his poor Creature man are with God when they are performed upon the best terms that he enables them to perform them This is a Consideration unto the truth whereof every man's judgment and conscience I may well presume will readily subscribe For there is nothing in God but what being discovered and made known maketh for his glory And the fuller and more convincing any discovery of his things is his glory proportionably is so much the more advanced Now it cannot appear at least not so manifestly or with that demonstrative evidence by any lower investitures of men with glory at how wonderful a rate he prizeth righteousness and faithfulness found in their exaltation in men But they who shall strengthen the hand of God by their high actings in waies and works of righteousness and true holiness to bring forth the best Robe of glory to put upon them these are the men that will do their God that most worthy and acceptable service to give him an opportunity of declaring upon the most unquestionable terms of satisfaction unto the World of how sacred a repute and esteem with him so poor and vile a Creature as man is may come to be if he quitteth and behaveth himself only for the few daies of his earthly Pilgrimage accordingly God delighteth in those Creatures most that will draw him forth in his goodness and bounty most freely and fully as appears by his extraordinary rejoycing over Phinehas for the performance of such an act which gave him a regular opportunity to shew the riches of his grace and mercy in sparing the lives of his people which otherwise his just severity against their sins would not as it seems have permitted him to do See and diligently consider Numb 25.11 12 13. And certainly it is the duty of every Creature and much more of the Saints to seek to give the choicest pleasures they are able to the soul of their Great Creator and consequently to set their hearts upon drawing out of his hand the largest portion of that glory and blessedness wherewith he hath judged meet to reward the services of men Secondly It is said 2 Thes 1.10 that Christ in the end of the World shall come to be glorified in his Saints and to be admired in all them that believe This is to be understood in respect of that glorious and blessed estate and condition whereunto it will then appear that such a vast multitude of poor and despicable Creatures as his Saints sometimes were are now by his Grace and work of Mediation advanced In this respect the body of Christ consisting of the whole number of his Saints and Believers is said to be his Fulness Eph. 1.23 which is his body the fulness of him that filleth all in all Namely because he will never be seen in the fulness of his glory or rather because he cannot be duly estimated in his heavenly worth and greatness but by the glorious happiness unto which so many Millions of Creatures lately poor vile and sinful have been orderly aad honourably advanced by him Now certain it is that if Christ shall be glorified over and besides his own personal glory in and by the glory of his Saints and be admired in the blessedness wherewith all that believe shall be invested by him the greater the glory and felicity of any of them shall be he must needs be the more glorified and admired in them And if it be the duty of all the Saints not only or simply to desire and seek after those things whereby Christ may be made glorious and wonderful but rather after those whereby he may be lift up in glory and admirableness to the highest evident it is from the Premises that it must be their Duty also to press with all their might after the greatest Excellency in that glory which is intended and held forth by God unto men Thirdly Unless men shall stir up their hearts and strengthen their hands by a desire and expectation of the
displeasure against it Withdraw the fuel from the fire and it will go out of it self Even so do but remove sin from the sight of God and the fire of his Displeasure and Anger will go out and extinguish of themselves Where sin and unrighteousness tell no tales unto God and make no complaint in his ears there strife ceaseth and all his thoughts towards you will be love and peace Secondly By your being filled with the Spirit as all things hereby will be taken out of the way which are likely to obstruct your peace with God So likewise all those things which are most proper to nourish and advance your peace with him will abound in you If you shall ask me What are these I answer They are the fruits of righteousness and true holiness especially when they shall abound and advance in the Lives and Conversations of men Like the Waves of the Sea when one Wave drives on another So when one Act of righteousness and holiness shall follow in the neck of another and when they shall encrease and rise higher and higher there will be all things in being that are apt and proper to feed nourish and maintain the most solid peace in the breast of men towards God And these things are most apt and proper to create peace perfect peace for men in the breast of God and suffer no touch or tincture of any displeasure to rest there For as the Apostle saith 1 Joh. 4.18 that perfect love casteth out fear namely out of the hearts of men So doth an excellent strein of righteousness or perfection in men cast all thoughts of War Enmity or Opposition unto men out of the heart of God In the second place As these things being in men viz. waies and works of righteousness especially as was even now said when they abound clear and rid the heart and soul of God from all Enmity and hard intentions towards his Creatures men or women So doth the sense and consciousness of these things in men themselves introduce and bring into their souls the sense and fruits of this blessed posture of soul towards them This createth a clear and strong apprehension in them that things are so and so according to their hearts desire they know there is no touch of any fire of displeasure against them The clear pregnant and lively testimony of a man's Conscience that he doth work righteousness especially that he abounds therein cannot lightly but make him to be a man of a serene Spirit and one that fears no colours from heaven And if one strein of righteousness only viz. Mercy as James saith Chap. 2.13 rejoyceth against Judgment i. e. magnifieth it self doth not fear is not subject to fear that God should set himself at any time against the merciful man the very nature of this Mercy rejoyceth against Judgment Now then if it be so that one vein of righteousness hath such a mighty Spirit in this kind to enable a man to rejoyce against judgment How much more when there shall be a confluence or meeting together of all the waies and streins of righteousness in the whole course of a mans life and conversation If righteousness with the little finger be able to do so much how much more can the whole body do when it is in all its strength and glory This must needs advance the Soul of a man in assurance that all is well between God and him as John saith in the place even now hinted at upon a like occasion Perfect love casteth out fear because Love is of that nature that a man cannot when he doth love another and withal knoweth that such a man knows that he loves him be under any fear of receiving any hurt from him Upon this ground it is that the Apostle saith that perfect love casteth out fear because a man knows that God is privy to the state of his heart and knoweth whether he love him or no. If I know certainly that I love such or such a man and withal know that he knows that I do love him and wish well unto him it is impossible that I should be afraid of this man in as much as I know that he hath a full assurance of my good real and cordial affection unto him Now how can I fear or be jealous that he should seek my hurt or ruine A man's Friend is part of himself and a man cannot but seek his own good and peace As no man ever hated his own flesh So certainly no man ever yet hated his Friend whom he certainly knew to be his Friend for as I said he is even as himself In like manner it is impossible but that a lively sense and consciousness of that love which a man beareth unto God must needs raise a mighty glorious and triumphant confidence in the soul that all things are right and straight between God and him that his interest is perfect whole and entire with him and that there remaineth not so much as the least spark of the fire of anger there Thirdly and lastly by being filled with the Spirit Sect. 13 you will have an entrance also in abundance into the Everlasting Kingdom of our Lord and Saviour Jesus Christ in respect of the joy thereof Peace importeth freedom or exemption from troubles and disturbances But joy importeth the inward and high satisfaction pleasure or contentment of mind which is created or raised in the Soul by the apprehension and consideration of the excellent goodness of this peace together with the sweet Priviledges and Enjoyments of this Kingdom Now this joy we speak of the joy of the Everlasting Kingdom of Christ must needs be according to that Character which the Apostle Peter gives of it which is a taste or first fruits of that Kingdom unspeakable and full of glory 1 Pet. 1.8 The reason hereof is because there shall be such a mighty and such an incredible abundance of all desirable and precious things both to raise and to maintain this joy which will certainly meet together in this Kingdom in that state and condition which the Saints shall be brought unto when the Kingdom of Christ shall be set up in the World All Lebanon saith the Prophet Isaiah Isa 40.16 is not sufficient to burn nor the beasts thereof sufficient for a burnt offering If all the wood that grew in Lebanon at least that did grow in his daies were cut down and one fire made of it all How exceeding great above measure would this fire and flame and burning be Now God will summon as it were the whole Creation together He will call to the Heavens to the Sun Moon and Stars and all the Hosts of them He will call to the North and to the South to the East and to the West He will call to the Seas and to the deep places He will call to the Beasts of the Field and to the Fowls of Heaven to bring in whatsoever they have in their Treasure or keeping and which will
be possessed with a spirit of joy and of a sound mind but will be ever and anon apt to take hold of fears and he will alwaies be obnoxious unto temptations unless he do run in his obedience round about the Commandments of God so far as they are made known unto him It is true it is not a step awry now and then besides a Commandment of God no nor an habitual or continual omission of an unknown Duty or Precept that will thus endamage the Soul If men and women be truly consciencious and habitually careful to put in practice all they know of the good and holy and perfect will of God concerning them their faces may shine and their hearts be lifted up to Heaven My meaning is the rest and peace of their souls may be glorious and their inward man may be exalted highly yea though through the infirmities of the flesh they should sometimes be prevented with some irregular and unworthy actions supposing that what they scatter thorough the infirmities of the flesh they gather up again by the strength of the Spirit and repent toties quoties As though a man let pieces of money drop out of his hand yet if he presently stoop and take them up again he suffereth no great loss Even so though a man as often as he miscarries drops a proportion or quantity of his peace yet if he stoop and gather up by Repentance that which he lets fall his soul may still prosper But this is that which we say that if a man shall ordinarily or constantly neglect any of the holy Counsels or Precepts of God which have been discovered and made known unto him for such such a person will never thrive in his inner man his Consolations in the Gospel will never be rich or strong no though he should do many things otherwise very commendable and good yea and be zealous for God that disrespect which he sheweth to that one Commandment of God whatever it be will be like a Moth fretting his Garment Or like a dead Fly in his Oyntment that will drown the sweet savour which otherwise it would breath forth For though God can bear with the frailties and weaknesses of men and can endure them with much long suffering and patience under greater provocations than weaknesses and infirmities yet he will not he cannot bear the coals of disrespects and neglects from men neither will he countenance from Heaven man or woman under a contempt of his words upon the account of any other service or obedience whatsoever We know the Charge was very strict under the Law Deut. 4.2 Ye shall not add unto the Word which I command you neither shall ye diminish ought from it that you may keep the Commandments of the Lord your God c. So Chap. 12.32 Whatsoever I command you observe to do it c. You know David that man of God who had that large Testimony from Heaven that he was a man after Gods own heart yet he durst not it seemeth promise himself any security from the Judgments or displeasure of God upon any other terms but upon the condition of his consciencious respects to all the Commandments of God as well one as another Psal 119.6 So shall I not be ashamed when I have respect unto all thy Commandments And our Saviour Joh. 5.14 maketh this the touchstone of the Love and Friendship of his Disciples unto him viz. Zealously to do whatsoever they were commanded Ye are my Friends if ye do whatsoever I command you You may understand the word Friend either Actively or Passively thus you shall deserve the name of Friends to God and Jesus Christ he speaketh in the Evangelical Dialect when you shall do or to the utmost of your power endeavour to do or when your hearts stand clearly and singly bent to do whatsoever I command you though many times you may be interrupted in the way of your doing yet shall not this hinder your acceptation with God but you shall be dealt withal by him as if you had actually done the thing whatever it be Or otherwise Passive If you do whatsoever I command you you shall be dealt withal as Friends I will entreat you as he that is the greatest lover of his Friends doth I will bountifully reward you and gratifie you over and over I will make the World to know and see that I indeed do love you My Brethren there is this reason why a neglect or disrespect of any of the Words or Precepts of God being made known unto a man for such should quench the spirit of the joy of all a mans services or obedience besides viz. Because he that despiseth one constructively despiseth all as James reasoneth Jam. 2.10.11 For whosoever shall keep the whole Law and yet offend in one point he is guilty of all and thus he proves what he had said For he that said do not commit adultery said also do not kill c. As he that breaketh a Staff but in one part yet is said to break the whole Staff Even so this Law of God though it consisteth in many Parcels Branches and Commands yet is it one entire and perfect Rule of life and of the waies of men Now he that breaks this Rule in any one part he is guilty of all i. e. he is in effect guilty of all or it is one and the same unto him as if he had broken and transgressed them all for he speaketh chiefly of matters of Punishment and Curses in the Law Cursed is he that continueth not in all things that are written in the Law to do them If a man should continue in nothing at all that the Law requireth he should but be accursed and if he did not continue in all cursed is he too upon that account I say then if men do neglect or pass by or slight any one of the Counsels of God it is interpretatively the despising of them all When men shall make Elect and Reprobates amongst the Commandments of God some they will keep with all their hearts but others they will trample under their feet this sheweth that the ground of that obedience which they do exhibit and perform unto some is not because they are the Commands of God but something else For if it were out of a pure true and real respect to God and reverence that they have unto him that is the Law-giver they would respect one Law as well as another and every Law as his fellow and would make no difference between them Now then Let this be considered also which hath been propounded in the second place to bind the Exhortation fast and closs unto your Consciences it being one of the Precepts of God and now made known unto you that you ought to be filled with the Spirit of God If you shall cast this behind your backs or trample it under your feet your keeping the rest of the Commands of God will turn but to a slender account unto you Will you
to the Creature in a lower sense Thirdly It is here said that the love of God when it is perfect in the sense declared casteth out fear meaning that the Genius or property of this holy and heavenly affection is to work or cast our fear viz. that kind of fear which hath pain or torment in it as he presently expresseth himself perfect love casteth out fear viz. when it is set on work and imployed accordingly for no passion or affection in man acteth or moveth but only upon some apprehensions or other answerable to that affection especially spiritual affections or affections when spiritualized and as such do not produce the effects that are most natural and proper to them but by the mediation and engagement of the understanding The reason hereof seems to be because such affections as these are not natural unto men but are as it were grafted and implanted upon or into their natures by the Spirit of God associating himself in the work by means whereof their effects and consequents especially some of the richest and choicest and most excellent of them are like strangers unto them they cannot be produced by the affections themselves but by the intervening of the Reasons and Judgments and Understandings of men consulting with the Scriptures or Word of God Now where such affections take place in men the affection is ready to produce the fruit that is natural and proper to it so that when it is said Perfect love casteth out fear it doth not import that this is alwaies done but only that it may be done that there is that in the nature of love that is sufficient and proper to do it We lately gave you this Rule that Verba agendi quandoque naturam seu vim tantùm innuunt Verbs properly signifying action many times only declare the natures and properties of things and what they are able apt and likely to do as when the Apostle saith that knowledge puffeth up but charity or love edifieth 1 Cor. 8.1 the meaning is not that knowledge alwaies puffeth up but only it importeth that there is a kind of property in knowledge which is apt to puff up And so when he saith Charity edifieth the meaning is not that this grace is alwaies working thus but it only declares the genius of this famous grace viz. That it is apt to provoke men and women to seek for their spiritual enriâ—hing with the light and knowledge of God So here Perfect love casteth out fear i. e. it is the nature and property of love to cast fear out of the heart viz. when it is grown perfect in the sense lately declared If it be here demanded Sect. 12 but if it be the nature or property of love to cast out fear Why is the effect here appropriate unto perfect love and not rather unto love simply in what degree soever Things that are essential to the nature of things are not suspended upon their degrees To this I reply if the act or effect here spoken of the casting out of fear did proceed simply and solely from love let the degree of it be what it will doubtless love in the lowest degree of it as well as in that perfection or strength here required would do the service But as in another case faith is said to act or work by love so in the case in hand Love in casting out fear worketh by knowledge As thus a man must not simply love God but he must know he loveth God for otherwise our love to God will not be found to have such power to cast out fear as a Sun-Dial the use and end of it being to shew the time of the day yet will do nothing in this kind but only when the Sun shineth upon it So it is in this case if the love of God be in the heart of man yet if it be not shined upon by the understanding and so have strength and vigour added to it it will be insignificant and do nothing towards the casting out of fear Or as the Well of water near Hagar Gen. 21.19 did not refresh her nor minister any hope of life until she knew where it was So likewise is it with the love of God if it lieth unknown to the mind of a man it will be as if it were asleep it will not stir nor do any thing that is worthy of it If a man or woman who loves God but a little yet really and truly could certainly know that they do thus love him this lower degree of this affection would cast out fear So that the reason why this great effect of casting out fear is appropriated to love when it is perfect is because usually it is not nay it very hardly can be known but only where it sheweth it self like the Sun in the Firmament of Heaven otherwise a man will be alwaies questioning whether he love God yea or no. Now when a man cannot be thoroughly satisfied that he loves God it cannot be that his love should cast out fear But if he have the knowledge that he loveth God this love of God though but small would cast out fear as well as the other which is perfect If it be further demanded But why should love though perfect cast out fear What is there or what may there be conceived to be in the nature of it that should have that kind of antipathy against fear so as to remove and not to suffer it to abide in the heart and soul I answer The reason of this effect as proceeding from love is to be found as well in the nature of that fear which is cast out by it as in love it self or the nature hereof For it is not the property of love to cast out every thing else as well as fear Therefore the Reason at least somewhat of the reason why it worketh here by way of antipathy doth depend upon the nature and genius of this fear and the reason here given of this effect of love is in reference only to the nature of fear Perfect love saith he casteth out fear because fear hath Torment so that it is that fear which is apt to offend grieve disquiet and discourage the hearts of men that is cast out by perfect love But why should that fear which hath this property in it namely to torment give an opportunity to love to throw it out of the hearts of men The Reason hereof again is because the love of God is a grace of such high acceptation with God and renders those wherever it is found Friends of God and God is not willing that any of his Friends any of those that love him should taste any thing that is grievous or obstructive unto their peace and therefore he hath given perfect love this property he hath put enmity between this principle of love in men and between whatsoever doth pain or trouble or torment them and whatsoever it hath of this kind of property to discharge all fear that hath torment in
condition of comprehending what is the breadth and length and depth and height of the love of Christ which passeth knowledge He doth not speak of a full or absolute comprehension of this love For this no Creature whatsoever how deeply and firmly soever rooted and grounded in love is capable of Yea the Apostle himself presently speaking of the love of Christ saith it passeth knowledge meaning that the compass or riches of this love are greater and more vast than to be fully estimated and computed by men yea or by any finite or created understanding whatsoever but he speaketh of such a comprehension or apprehension rather which the nature of man may by means and helps be advanced and carried up unto which is a comprehension comparatively I mean in respect of that narrow imperfect and obscure knowledge hereof which is generally found amongst the Saints themselves because the hearts of so few of them serve them to be at the costs and charges of that which is more raised and would do double the service of the other But first What doth he mean by being rooted and grounded in love Sect. 4 Secondly Why doth he require such a qualification as this a being rooted and grounded in love to put them into a capacity of comprehending the heights and depths and lengths and breadths thereof of the love of Christ I suppose these dimensions here spoken of do denote four special things considerable in the mystery of the love of Christ First The breadth of it I conceive imports the extent of the love of Christ as it is held forth and declared in the Gospel in reference to the Persons to whom it is vouchsafed and born As concerning this dimension the breadth or extent of it he had a little before viz. in the former part of this Chapter and all along the second taught them that it was Commensurable unto the World and that it did not contain it self within the bounds of the Jewish Nation but dilated and spread it self over the whole World and rejoyced over all the Nations of the Earth Secondly The length of it seems to note the duration of it which reacheth from Eternity to Eternity or in the Scripture expression from Everlasting to Everlasting It was conceived in his breast of old before the Foundations of the World were laid from thence it brake forth and discovered itself in time and now it runs along and hath continued in and with the World and will continue together with the glorious fruits and effects of it to Eternity Thirdly The depth of this love may point at either the great and most profound Condescention whereunto Christ was drawn by it for the benefit of men as when he stooped from the height of all glory in the highest Heavens to seek for a lost World in the heart or lower parts of the Earth having undergone by the way a most dolorous painful and ignominious death or else at the peculiar manner of the efficacy or working of this love in that it wrought downwards even to the depth and bottom as it were of that misery wherein the World lay plunged and out of which there had been no redemption for it had not the love of Christ we speak of by its most adorable virtue strength and vigour made its way to it and wrought the Cure Fourthly and lastly By the height of this love the Apostle questionless signifieth either the lifting up and magnifying of it self over and above the high misdemeanours and provocations of the World by which it was not turned out of its way nor so much as put to the least stand Or else the efficacious and successful tendency of it to raise the blessedness of those that should reap the fruits of it exceeding high Now to put you into a capacity to comprehend these dimensions of the love of Christ to comprehend them I say as they may be comprehended by you to your unspeakable comfort and joy you must be rooted and grounded in love But what is it to be rooted and grounded in love For this was the former question propounded I answer Some by the love here spoken of wherein the Apostle requests of God that they might be rooted and grounded understand the love of God that is that love which God beareth unto mankind and expresseth in the Gospel But though it be good to be rooted and grounded in this love yet is not this the meaning of the Holy Ghost here As for other reasons so more especially for this That this love is upon the matter and for substance the same thing which he would have them to be in a capacity of comprehending For the love of God and of Christ are in effect the same Now to be rooted and grounded in any love whatsoever cannot be said to be a means to make us able to comprehend in the sense lately declared the same love Because it must thus be comprehended before we can be rooted and grounded in it Therefore doubtless the love here spoken of is that affection of love which is or ought to be in men whether towards God or towards man or both though I judge it best to understand it of both But what is it to be rooted in this love Rooting in a tree implies a kind of conveying working or infinuating it self into the Earth by those parts of it which we call the root which are given unto it by God in Nature for that end and purpose By this means it comes to have a kind of firm footing and standing in the earth where also being once rooted it grows Now to be rooted in love seems to import some such thing as this Namely that a man hath by the use of his Reason Judgment Understanding and Conscience faculties and powers given unto him for this and such like purposes as it were conveyed himself into the midst of such Reasons Motives and Arguments whereof there are plenty in the Scriptures yea and many in the book of Nature and Conscience also which are effectual and proper to fill him heart and soul with these affections of love to God and men Many there are that may be said in a sense and that according to truth to love God and to love men that yet are not rooted and grounded in this affection Either they have conceived or taken hold of some light thoughts perswading them to the love of God and men or convincing them of their duty in this kind Or it may be there being in men a kind of natural love to God as in Children to their Parents they are under some impressions of this affection But then a person man or woman may properly be said to be rooted and grounded in love when they have considered over and over and throughly beaten their hearts and souls and consciences with such considerations and motives which are as natural and proper not only to provoke and ingage them to love both God and men but also to continue resolute and firm in
search and dive into the deep things of God in the Gospel which deep things are very emphatically and significantly expressed by what the eye hath not seen nor ear heard nor have entred into the heart of man c. meaning that they are things so transcendently wonderful for the excellency and ravishing import of them that nothing like unto them in such a consideration ever came within the apprehension either of any of the senses or of the understanding or imagination or discoveries of men Amongst the deep things of God there are none deeper or more profoundly wonderful none more remote from the ordinary thoughts and apprehensions of men than the dimensions of the love of Christ specified the breadth and length and depth and height of this love Now as God is said to have prepared things of so mysterious and glorious an import to impart in a way of friendship or friendly retribution unto those that love him so doubtless he is more free and large-hearted in these Communications unto those that are rooted and grounded in this affection that is who have expressed most love to him and hereupon are most likely to continue herein unto the end Thus then we see that men are not like ever to know what the rich and glorious Consolations of the Gospel mean unless they take a regular and due course to interess themselves in so high a priviledge and more particularly unless they shall be rooted and grounded in love as hath been shewed The third and last particular of the three mentioned Sect. 6 was this that they who are not children of the richest and highest Consolations of the Gospel are not in any competent posture or worthy capacity for shewing forth the vertues or lovely things of God which yet is every man's duty to do as hath been declared For the proof of this it is to be considered First That a competent posture as I call it or richness of capacity for any worthy service or employment especially relating unto God requireth these two things First That a mans heart be full of the work that he hath a strong propension to be active in it Secondly This is required also that he hath skill or strength dexterity and abilities otherwise for the worthy and due performance of it For if either of these be wanting viz. either a good will to the service or else skill and dexterity to manage it the work will suffer either in the performance or by the non-performance of it First It is clear that no man's heart will be full of the service we speak of unless the strength of the Gospel-Consolations hath taken his heart kindly and made it in a sense like unto the heart of God himself Secondly As evident likewise it is that he that hath not been made drunk with the New Wine of the Gospel that hath not drank deep of the sweet and rich Consolations of it must needs be defective in point of dexterity and skill how to manage such a work For first That the heart of a man will never be full of the excellency of the work or service unless it hath had intimate and familiar converse with those rich Consolations of the Gospel we may conceive upon this account Such a frame and temper of heart and soul as we now speak of that is carried out with strength of desire to be shewing forth the vertues of God in the World cannot reasonably but be supposed and judged such a frame and complexion of soul which is morally distant by many degrees from that which we call though not so truly or properly the natural frame of it or that frame which at first commonly it worketh or reduceth it self unto For take the heart of a man in the natural frame and temper of it that is wherein it was found before the Gospel came at it and made an alteration in it and compare it with the frame of the heart we now speak of the distance between them will be found as great as that betwixt Heaven and Earth the heart before the Gospel touched it was a dull heart full of it self of its own thoughts of its own interest of its own lusts no thought stirring or moving in it of the least contriving or intendment to bestead the name of the great God of Heaven and Earth upon such terms not the least impulse or inclination to bring forth the vertues and heavenly things of God into the World The Soul until it be Evangelically inspired is at as great a distance from such a constitution or frame wherein it should be active for God and zealously addicted to the declaring of his Name unto the World as lightly can be imagined Now then consider that as the Heavens and the Earth being at so great a distance the one from the other and so fixed to their respective Centers as they are can never greet or kiss one another nor touch one another nor ever change places or situation but it must be by a strong and mighty and out-stretched arm So likewise in case we shall suppose so great and wonderful an alteration in the heart and spirit of a man that whereas it was full of it self and no place found in it for any thought concerning God for the magnifying of him or for the doing any great thing for him it is now altered and changed in such a strange manner that it comes to be filled to the brim with zeal for the glory of God and with a desire to have him great in the World and to have his Name exalted upon a high Throne amongst men this change I say must needs be supposed to be brought to pass by the intervening of some means or other of an admirable and transcendent vertue of such an efficiency which is proper and likely to effect it This must of necessity be supposed For Reason will not endure to think of Effects brought to pass without proportionable Causes great Effects without great and weighty Causes answerable unto them Now the change of the heart mentioned being so wonderful and incredible a change it is next to that which is impossible to conceive or for the understanding of Men or Angels to imagine how such a Change as this should be brought to pass as namely that a man should be wholly driven out of himself and out of his own heart and soul that all his foolish and unworthy desires to advance and seek himself should be cast out of him And that desires of glorifying God in the World like unto himself should spring up in their stead Nothing I say lightly imaginable that should alter the property of the heart of a man upon such terms as these but the soul-ravishing Consolations of the Gospel and that joy in the Holy Ghost which is unspeakable and full of glory These being all spirit and life and of an heavenly activity are a means rationally promising even as great and strange a turn in the soul of a man as this As
duty and more especially the duty of every Believer to desire and seek after part and fellowship in the highest Consolations which the Gospel administreth and which are attainable by men thereby because without being baptized with such a baptism as this men will not be in that singular and signal capacity to shew forth the vertues or pleasant and lovely things of God which they ought to lift up their hearts and desires unto That which as we said is asserted plainly in the Reason Sect. 8 is that without being filled with the Spirit men and women will never be able to reach the Consolations of the Gospel where they run high and carry in them a strong savour of life and immortality Now for the opening and clearing of this unto you you are to take knowledge and consider that men and women may so go to work may stand upon such terms before God and the Gospel for many years together that according to the ordinary and settled course of Divine Providence in the World and the exigency of second causes they will not be like I mean whilst they continue in such a way to know what the Consolations of the Gospel in those veins of it in which they are most soveraign rich and glorious mean Yea the truth is considering the present experiment which persons of both Sexes generally give of themselves in the World there is scarce one of a City or two of a Tribe whose hearts do in any measure serve them to live up to such terms which are like to render them capable of eating the fat and drinking the sweet of the Gospel For First men that savour as the Scripture speaks the things which are of men and love this present World are not in any likely capacity but only upon the changing of the frame of their mind and of their course of life ever to know what is the hope of their Calling as the Apostle speaks either in respect of the ground of it what pregnant lively and abundantly satisfactory arguments and grounds there are why they should hope for and expect all the great things which the Gospel promiseth or else what is his hope in respect of the object of it how glorious excellent and wonderful these things are which are now hoped for and will be found of all those that shall with Faith and Patience wait upon God for them Men and women I say that stick fast with their minds and hearts in the mire and clay of this present World are never like to know what the hope of the Gospel-calling is in either consideration and consequently not to inherit or enjoy in this World the riches of the glory of the Gospel Consolations The Reasons hereof are many we shall hint only two First Because when the intellectual powers and faculties of the Soul are drunk up with worldly and sensual engagements or over-acted upon the things which are seen they become aukward indisposed and unserviceable for spiritual negotiations and imployments about heavenly things By such low and mean Converse as this they contract an habit of a kind of intellectual rudeness and disingeniousness by reason whereof they know not how to quit or behave themselves about more noble and high-born objects nor indeed care not much to have to do with them or come into their company Even as persons that have been alwaies bred and brought up inter sordes amongst rude and rustical people of course and rough behaviour cannot presently change their temper and disposition and so become capable of conversing orderly and according to the principles of Civility with persons of better quality and more refined carriage and by reason of a consciousness to themselves in this kind they avoid as much as well they may the company of such persons In like manner those divine discoveries made in the Gospel those veins of wisdom and of the knowledge of God there upon which I mean upon the apprehension of which the high raisings and liftings up in Evangelical Consolations of which we speak chiefly depend being of a very fine spinning very spiritual and remote from the common thoughts and apprehensions of men and much more from the thoughts of such minds and understandings which have accustomed themselves wholly in a manner to this Worlds affairs persons of this Character knowing that these things lie out of the way of their Genius and that they are not able to conceive of them with much contentment to themselves nor to speak of them with contentment unto others in these respects take little or no pleasure to enquire after them nor to engage themselves to any purpose in the study of them So then this is one reason why such persons who are over-intent and bent upon this present World are not like to ascend in spirit into the Region of light where the Consolations we speak of have their dwelling and are to be found viz. because by continual digging in the earth with their reasons apprehensions and understandings they make them blunt and dull and altogether unapt to take the Genuine and through impressions of such Gospel-notions wherein the riches of the comforts thereof are laid up as in a store-house Secondly Another Reason hereof is because as we lately heard the revelations and discoveries of these Treasures of Wisdom and Knowledge that are hid in the Gospel in the understanding and clear apprehension whereof as we lately likewise shewed the strength of the said Consolations lye are made over or as we may speak safely enough and yet more plainly are promised by God by way of reward unto those that love him and proportionably the fuller measure of them to those that love him above the rate of his ordinary friends Now the Holy Ghost expresly informs us 1 Joh. 2.15 That if any man love the World the love of the Father is not in him Yea the Apostle James goeth somewhat further or at least speaketh more plainly affirming That the friendship of the World is enmity with God and that whosoever will be a friend unto the World is an enemy unto God James 4.4 If the love of the Father of God the Father be not in men the deep things of God in the Gospel such as eye hath not seen nor ear heard c. are not prepared or made ready to be communicated unto them nor indeed are they prepared or fit to receive and understand them This then in a word is another Reason why persons much addicted to this present World are not like to sit at the upper end of the Table which is spread with the Consolations of the Gospel Secondly Sect. 9 Neither are they like to taste of the Feast we speak of or be filled with the best and choycest of the comforts of the Gospel who are hard of bowels cruel unmerciful hard to forget and forgive injuries yea who have not eyes and hearts full of commiseration and of pity hearts well exercised with mercy For as mercy in the Apostle Jame's
subjection to the Law Nor yet again is it any Character or property of a Legal Ministry if we take the word Legal in any disparaging sense to promise the Love and Favour of God Life and Salvation to those that shall be found the exactest observers of the things required by God in the Law in the Moral Law especially if such obedience proceed from that Faith which worketh by Love for the Ministry both of the Lord Christ and so of the two Apostles mentioned made many Promises upon these terms viz. upon keeping of these Commandments All or the greatest part of the Beatitudes as they are called pronounced by our Saviour in the entrance upon his Sermon on the Mount Mat. 5. of which we lately spake are but so many Promises made unto persons duly observant of things commanded in the Law As when he saith Blessed are the Meck blessed are the Merciful blessed are the Peace-makers c. Now Meekness Mercifulness and Peace-making c. are holy dispositions with their proper fruits and actions commanded in the Law So again Joh. 15.10 If ye keep my Commandments ye shall continue in my love even as I have kept my Fathers Commandments and abide in his love Now his Commandments are no other but the very self-same things which are commanded in the Law of God Joh. 14.21 He that hath my Commandments i. e. that hath them in his mind in his life and conversation he it is that loveth me and he that loveth me shall be loved of my Father and I will love him c. So that still we see that the Promises are made unto the fulfilling of the Law Rom. 2.6 7 10. where the Apostle speaking of God saith that he will render to every man according to his deeds to them who by patient continuance in well-doing i. e. by keeping the Commands of God seek for glory and honour and immortality eternal life but to them that are contentious c. indignation and wrath By such Passages as these it doth evidently appear that both the Ministry of the Lord Christ and of the Apostle Paul was full of these Promises unto moral qualifications or unto obedience unto the Law Thus then we see that a Ministry is not to be termed Legal in any reprovable sense upon the account of any the three properties mentioned nor yet upon the account of them all though concurring in one and the same Ministry as indeed they ought yea and must if they will be faithful and are like to edifie men in faith and holiness Very like it is that the persons now under censure Sect. 13 do ignorantly asperse that Ministry as Legal against which they seek a quarrel upon the pretense of one or other or all the three particulars specified But the Ministry that deserves that imputation of being Legal to add this briefly by the way is first and most properly such which teacheth Justification i. e. Remission of sins by Works i. e. by the merit of Works for otherwise Faith is a Work and so called by our Saviour himself Joh. 6.29 But to Preach Justification by Faith is not to Preach Legally but most Evangelically For that was the Master vein of the Ministry of Paul viz. to avouch and prove that Justification was to be obtained by Faith in Jesus Christ whereas they the Jews held that it was to be obtained by observing and keeping the Law Now though to Preach Justification by Faith alone as was even now said be not to Preach Legally but Evangelically yet to Preach it by Faith sensu meritorio as if Faith were the meritorious cause of Justification is either to Preach Legally or upon an account every whit as bad and as repugnant to the tenour of the Gospel Secondly That Ministry may in a sense be termed Legal which like unto Pharaoh's Taskmasters in their hard dealings by the Israelites exacteth the full Tale of Brick from men yet gives them no straw whereof to make them I mean which is continually in a manner pressing men unto duties yea the hardest of duties binding the heavie burthens of the Law upon the Consciences of men with the Iron bands of sharp reproofs and sore threatnings seldom or never ministring unto them the rich and high encouragements of the Gospel whereby both their hearts and hands might be strengthened and all that which is distasteful to the flesh in such works and waies be drowned and taken away They that require of men to do Angels work I mean do high and excellent services to God should feed them with the food of Angels they had need have the highest encouragements even such as are in the Gospel They that require of men to be as fruitful and as zealous in serving God and men as Paul was who laboured to promote the interest of God and men more abundantly than they all as himself saith they must endeavour to lift them up higher as high as the third heaven for there doubtless it was that Paul learned that nobleness greatness and worthiness of spirit there he learned to act after another manner of Rate than all the men of the World besides who never came there as he had done The way to draw out mens hearts and souls and all that is within them in serving God and men doing good to their Generation is as far as possible to raise in them the consolation of the Gospel then shall you bring the World under your feet and when that shall be under your feet then shall you be able to lift up your hands to any of the Commands of God But untill men are full of the hope of the life and glory and great things of the World which is to come every good work and way will stick with them and combate with their souls and spirits whereas give men but felicity enough and then if their eyes will do you any service they will pluck them out and give them unto you But this only by the way to give a little light whereby to estimate a legal Ministry which is a Word or Phrase used by many but rightly understood by very few Thirdly Such a Ministry may be termed Legal which sendeth men forth about their spiritual business in their own strength without informing them and that plainly that without Jesus and his Spirit they can do nothing For the gift of the Spirit unto men and so also the Doctrine of Prayer upon which God doth convey his Spirit is Evangelical Received you the Spirit by the hearing of the Law c. therefore they who teach men that they have no need of the Spirit or of the gracious assistance thereof but that they may do things in their own strength are in a sense Anti-Evangelical Teachers Fourthly and lastly That Ministry also may not unproperly be called Legal which bindeth over to Condemnation where the Gospel doth not that concludeth or shutteth men up under Sin and Wrath where the Gospel doth not or that shall make any stricter bands of
dumpishness c. and so that which is begotten by the Spirit of God doth resemble that Spirit which doth produce it Now as the Spirit of God that begetteth this Spirit in a man is holy and pure a Spirit of Love and Meekness and Gentleness c. Even so is that Spirit which is begotten a Spirit of Meekness Love Holiness Humility c. The reason why I rather thus understand the word Spirit in the place before us is first because this spirit I mean the spirit of a man wrought and new framed within him by the Spirit of God is the more immediate principle of a mans actions and the Spirit of God in this respect the more remote because he produceth and worketh all our good works by the mediation of that Spirit or new frame of heart which he hath raised in us Now then that Spirit which hath the more immediate conjunction with or influence upon our actions is more easily discernable by us and consequently more proper to discover or make known that which is discoverable by it as the dwelling of God in us in this place Secondly The Holy Ghost doth not discover himself or his presence in a man at least not his sanctifying presence of which we now speak but only by that spirit which he begetteth in his own likeness as hath been said and by the Fruits or Works of the Spirit For who can say upon any competent grounds I have the Spirit of God in me unless he find the frame of his heart and the temper of his former spirit changed within him and this for the better He that saith he hath the Spirit of God in him upon any other ground or account speaketh he knows not what nor hath any man reason to believe him Now then if the Holy Ghost be not manifestive of himself or of his own presence in men but only by that spirit which he begets or creates in men and by the works which this Spirit produceth in them but this Spirit especially by the works which it produceth is plainly manifestive of it self and consequently of all other things which must of necessity accompany it amongst which the dwelling of God in men is one It clearly follows that this is the Spirit by which the Holy Ghost himself here saith that we know that God abideth or dwelleth in us Thirdly That Spirit in a man which must declare and evidence Gods dwelling or abiding in him must be a Spirit constantly or habitually abiding in him Now the constant and habitual abiding of the Spirit of God in those who have received him cannot be known but only by that habitual frame of heart out of which they act for otherwise there is a remaining of the Spirit of God in them which is not sanctifying many had the Holy Ghost in them to work Miracles but the sanctifying presence of the Holy Ghost in men cannot be known but only by the habitual and blessed frame of heart out of which they act in the waies of God and therefore in this respect also it is most likely that the Holy Ghost meaneth the spirit which is begotten in the hearts by this Spirit Fourthly and lastly This Spirit we speak of which is begotten in men by the Spirit of God may be said to be given unto us by God as well as the Holy Ghost himself For as God when he gave Christ unto men may be said to have given them all things appertaining unto life and bleâ—â—edness He that hath given the Fountain may be said to have given the streams So he that hath given the sanctifying Spirit may be also said to have given all other things and blessings that depend upon the same Thus then we see this clear before us that he that is filled with the Spirit cannot but know that God dwelleth and abideth in him and this was the first thing mentioned which must needs possess and fill men with a rich assurance that their attonement and peace is made with God by the bloud of Christ For most assuredly God dwells in no man but in him who believeth in him And secondly Whosoever believeth in him his attonement is compleat with God Thirdly and lastly the man or woman in whom God dwelleth either knoweth or readily may know that God dwelleth in him The second thing propounded Sect. 11 whereby a man or woman may know that their attonement or peace is made with God and they accepted was if they love God they that truly love God and know they love him may from hence readily conclude and take hold of an assurance that they have peace with God This is evident from that known passage 1 Joh. 4.18 There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love There is no fear in love i. e. with love or where love is found The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with as 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith or with faith and love which is in Christ Jesus So again Mat. 16.27 For the Son of man shall come in the glory that is with the glory of his Father There is no fear in love meaning the love of God and the fear of God i. e. the fear of being hurt by God or of receiving evil from him as he explaineth himself immediately cannot stand together But saith he perfect love casteth out fear First It is evident that he speaks here principally and more particularly of the love of God in men Secondly By perfect love he means love grown to a good maturity and strength in the heart and soul of a man when it is active and bringeth forth a considerable proportion of fruit By perfect love here he cannot mean love which is absolutely and compleatly perfect which is not capable of any more intenseness or further enlargement for there is no such love of God to be found amongst men that dwell in houses of clay no not among the greatest of the Saints yea it is a question whether the love of the Angels themselves be perfect in this sense or no. The word perfect and perfection are most frequently used when applied to man or any other Creature not in a strict or absolute but a limited and diminutive sense Things are said to be perfect when they are grown to any good degree of perfection So he that offendeth not in word is said to be a perfect man Jam. 3.2 that is it is a sign that he is an able Christian so love to God when it is grown to a considerable strength in a man that it yieldeth forth fruit in abundance then it is called perfect love and I do not remember where the word is otherwise used when applied to the Creature or things relating to it Indeed when applied to God it is to be taken in the strictest sense but when applied
it it hath by Commission from God And the very truth is that if we would examine the business we should find that as fear hath torment so there is nothing that hath torment in it but fear or nothing without fear all sicknesses and pains in the body if you could but divide fear from them they would not torment at all if a man did not fear the continuance of them they would not disquiet nor trouble him Now it is the effect of love that it doth remove from the hearts and souls of men whatsoever is of a disquieting import unto them The truth is that love would do so amongst men were it perfectly known or understood If I knew that this man did know that my heart was perfect with him and that I did entirely love him I would not fear that that man would willingly do me any harm So then this is one reason why love to God casteth out fear because that a man by this means is mightily perswaded concerning God that he is so good and gracious that he will not fall heavy upon his Friends those that love him Yea it is impossible that any such thought of God should enter into the heart of such a man to think that God should destroy any that do love him and seek his honour and glory or that he should not do them good and seek their peace and safety The Apostle takes this for a Principle that no man will gainsay That all things shall work together for good to those that love God Rom. 8.8 This is a Principle which we all agree in that Gods love is such to those that we cannot think but that all his Creatures and all his Providences shall be Tributaries to them In the second place then it is evident from the Premisses both latter and former that he that is filled with the Spirit cannot but know that he loves God Thirdly and lastly The third thing mentioned Sect. 13 which especially in conjunction with the two former must needs satisfie any man of his attonement with God is the direct and immediate Testimony of the Spirit of God himself in man testifying together with a mans own spirit i.e. with his heart soul and conscience that this attonement is made and he accepted by God this is the Apostles express Doctrine Rom. 8.16 The Spirit it self beareth witness with our spirits that we are the Children of God The Spirit it self or the Spirit himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle by this Emphatical expression the Spirit himself seemeth To imply that the thing or act which he speaketh of is of a most worthy nature and import of a sacred consequence and such as well becometh him who is the Agent or Actor of it the Spirit of God himself But what is that worthy thing which the Apostle here attributes to so great an Agent as the Spirit of God It is a witnessing with our Spirits that we are the Children of God which signifies as much as that our Attonement is made and that we are at peace with him it signifies this I say and somewhat more Well out how are we to conceive of that act here ascribed unto the Holy Ghost his witnessing this to and with our Spirits that we are the Children of God The Expression of witnessing with our spirit plainly implies that it is but one and the same Act of witnessing or witness-bearing which is here joyntly or in common ascribed unto the Spirit of God and the spirit of men and that the Spirit of God doth not bear any such witness as that here mentioned apart from the Spirit of men or when this doth not witness also From whence it appears that the witnessing or joynt-witnessing of the Spirit here spoken of is only a fortifying strengthening raising and enriching of the Witness or Testimony of a mans own spirit So when the heart and soul and conscience of a man shall with more than ordinary strength power and authority testifie unto or perswade him that he is the Child of God Or rather thus when a man shall find himself perswaded and possessed upon these high terms with such an apprehension it is a sign that the Spirit is in this perswasion and that it is he that giveth the vigour and all that which is more than ordinary unto it As the stream and current of a River is doubled and trebbled in the swiftness of the motion and in the depth and breadth of it when the rain-water or the waters of a Land-floud joyn themselves in the same motion with it making together one and the same stream In like manner when the apprehension or perswasion in a man of his being a Child of God magnifies it self at a high rate against fears and doubtings and jealousies in every kind it argues a Conjunction of both Spirits the Spirit of God and the spirit of man himself and that which is so over bearing and over-ruling in this perswasion is appropriately from the Spirit of God according to that of our Apostle immediately preceding the words in hand But ye have received the Spirit of Adoption by which or whereby we cry Abba Father We cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. cry aloud or with all our might as we lately noted the proper import of the word Now to cry aloud Abba Father signifies the inner man calling of God Father or a mans addressing himself unto God as unto a Father with a good courage or Princelike confidence A mans own spirit I mean with such an assistance of the Spirit of God as the weakest Christian hath may whisper or secretly mutter Abba Father But by the way this is to be remembred First That when the Apostle saith that by the Spirit Sect. 14 which we have received by the Gospel we cry Abba Father he is not so to be understood as if he meant that every one who hath received of the Spirit of Adoption in any measure were in a capacity hereby to cry much less actually did cry aloud Abba Father upon the terms lately expressed but he means that that Spirit which was sent down from heaven to accompany the Gospel and the Ministry of it might be received entertained and entreated by men and women as that they might become enlarged and enabled by him to cry Abba Father Things use to be described and especially commended by the best and richest of their fruits and by what they are serviceable for when they are in their perfection and not by their mean or less considerable fruits and services As the Apostle commending and setting forth the excellency of love or Christian Charity saith 1 Cor. 13.5 7. among other things Charity doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil And again Charity beareth all things believeth all things hopeth all things endureth all things c. His meaning in these descriptions and commendations of Charity is not to imply that Charity in any degree qualifies men for
and it shall be opened unto you Mat. 7.7 I mention this passage of Scripture to shew that where there is a promise made of being heard and accepted with God and there is the same Notion in the other Scripture even now mentioned and argued there is still something required of men to render them meet to be accepted of him As here God requires of such as are but weak in Faith and of an ordinary growth in holiness and in the love and favour of God that they be frequent and constant in their importuning of him before he will give them the things they desire of him Whereas those who are zealous for God have a more quick and ready audience Christians of a lower form and ordinary growth and stature as I said even now may be heard but they must put more strength to their Prayers and wait long untill they have their answer from God which is signified in these words Seek and ye shall find which shews that if persons have not that excellent qualification in the sight of God to commend them in his love and favour they must work so much the harder and wait so much the longer upon God Shall he not avenge his Elect who cry day and night unto him Luke 18.7 But Noah Daniel and Job if they shall but stand before him the first appearance of them will do it The eyes of the Lord are upon the righteous and his ears are open to their cry The righteous cry and the Lord heareth c. Psal 34.15 17. The word open is not in the Original but the meaning is that the ear of God is propense and in a leaning kind of posture towards the cries of the Righteous the word may here be taken Emphatically as many times in Scripture it is for some worthy choice and excellent strain of righteousness Those who are worthy and righteous indeed the ear of God I say is propense and leans and hangs towards them and their Prayers according to that of Cant. 2.14 Let me hear thy voice for sweet is thy voice There is a kind of naturalness and pleasantness between the ear of God and the Prayers and Petitions and cries of such a righteous man Joh. 15.7 If ye abide in me and my word abide in you ask what you will and it shall be done unto you There is a double condition mentioned and expected to be in persons that desire to receive and to have every thing done unto them and for them at the hand of God First Their abiding in his Word that they do not decline it and turn their backs upon it nor cut themselves off from him or hearing him further And secondly If my word abide in you if you be observant of opportunities and improve the times and seasons vouchsafed unto you and will provide and take care that my words abide in you then saith he your Prayer will be the great prevailer at the Throne of Grace God my Father will not deny you any thing that you shall ask of him For I suppose the meaning of these words and my Word abide in you to be this that persons should be solicitous about the words of Christ and matters of duty contained in them and that they should not have them to seek but make special treasure of them and have them alwaies ready at hand that they may be directed and put upon their duty and service by the means of them It is the common case of Christians they would do the things which the Word of Christ requires of them if this Word of his were present in their thoughts and minds but they miscarry at many a turn and fall foul upon many things contrary to their duty only because the Word by which they should be â—â—â—ected is not in their minds nor near at hand unto them They do not 〈◊〉 caâ—â— that the Word of Christ should dwell richly in them It may 〈◊〉 when they meet with it they will give it the hearing and it may be understand it also but if they do understand it they hide it not its their hearts for they that hide we know can find they have not that high esteem of it which they ought for then it would abide with them and not be to seek upon such occasions and at such times when they should be directed by it to do and perform such and such services acceptable unto God and then for want of its presence with them there is a breach in their obedience and consequently in their peace and comforts and they are often thrown upon disadvantages when they come to the Throne of Grace Another place like unto this is Joh. 16.26 27. At that day ye shall ask in my name and I say not unto you that I will pray the Father for you For the Father himself loveth you c. The Father loveth you namely because he knows the love you have unto me which you have declared by believing in me and therefore I shall have no need particularly to intercede for you His desire was to ground them in the greatest confidence of the love of God himself or the Father unto them and therefore he saith inasmuch as you have loved me and declared your affection in believing that I came forth from God therefore saith he the Father himself loveth you and is of himself exceeding propense to hear your Prayers Joh. 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son The meaning of that clause that the Father may be glorified in the Son which steers the sense of the whole Verse doth import this that the things which ye shall ask in order to the glorifying of the Father and that upon the account of me or in my name such Requests and Petitions shall surely be granted and I will stand by you in them and they shall be done unto you Besides we find that the Saints of old Sect. 3 they that were excellent in their waies made account that if they were in any straight or danger or their people stood in need of any special and extraordinary deliverance and protection that it was but their praying to God and interceding for it and they made as due account of receiving of it in such a case as the Husbandman which soweth his Seed doth to reap the Harvest in due time Exod. 17.11 When Joshuah was fighting with Amaleck in the Valley c. The Text saith That all the while that the hands of Moses were lifted up Israel prevailed but being weary when they hung down Amaleck prevailed and therefore they found a way Aaron and Hur to support them and so Amaleck was overthrown Now this lifting up and falling down of Moses hands in Prayer was significative for we cannot suppose but that Moses did pray as effectually when his hands hung down as when they were lifted up And therefore I suppose this is taught and signified unto us by the lifting
to be Errors Heresies Blasphemies c. and by riding over the heads of all those whom he calls Sectaries he shall set God upon the Throne and put an Iron Scepter into the hand of Jesus Christ wherewith to break all his Enemies in pieces like a Potters Vessel making full account that God will never have a Temple upon Earth unless it be of his building The Seeker whilest he throws the House of God out of the Windows as we use to say and makes an utter desolation in the Courts thereof casting out all the Ordinances and Ministrations of it as Menstruous and polluted Rags and makes an headless heartless and confused meeting of a few to speak what any Spirit one or other shall prompt them withall he conceipts and this with confidence enough too that he acts according to the heart of Jesus Christ and that persons of all other forms and waies do rather great disservice to Jesus Christ and the truth than otherwise and that he and men of his inspiration are the only persons that understand aright what makes for the lifting up of the Throne of Christ amongst men Yea the Rantor himself whose Principles and waies have no more Communion with the glory of God or of Jesus Christ than Light hath with Darkness or Christ himself with Belial yet he in his own conceipt is the first-born amongst the Friends of God and of Jesus Christ He alone it is that spreads abroad the sweet savour of Jesus Christ in the World whilest he pours out himself in all manner of abominations and sentenceth men of other Principles and Practices as strangers unto God and to the Gospel and obscurers and darkeners of the Grace of God and the fulness of Redemption purchased by Jesus Christ Yea there is another sort who is the last-born Son of Sathan that I know amongst us he finds false fire in the Zeal of all the former and therefore hath set up a new form or way for the worshipping and serving of God and though Sathan be more palpably visible in it than in any of the former yet he is confident that all other waies ought to cast down their Crowns to the ground at the feet of it yea and that they shall be made to do it Thus God hath many in the World that pretend high in Friendship to him and in Zeal for his glory who yet indeed trouble and disturbe the World And many of them labour in the very sire and some of them do as little spare their flesh as the Servants of Baal did who cut themselves with Knives and Lances which they needed not to do in case they were real Friends indeed unto God and worthy Imitators of the true Zeal and Christian fervour of Spirit which uttered themselves in the Primitive Christians So that as Solomon observing the common pretenses and professions of men one to another expresseth himself thus Prov 20.6 Mâ—st men will boast every man of his own goodness But who can find a faithful man That is a Friend indeed and indeed So may God altogether as truly say that there are many in the World men of this way and men of that way men of a third of a fourth and of a fifth who all boast of their goodness who pretend love to me and zeal for my glory but I can hardly find a faithful man amongst them a man who naturally careth for the things of my glory As the Apostle speaks concerning Timothy that did naturally mind his Affairs it is one of the hardest things in the World to find men especially any publick Society of men that do naturally mind the things of Jesus Christ But the thing I was saying unto you is that the reason why the interest of Prayer in the World I mean amongst Professors of Christianity is fallen so low as it is and is in a manner sunk in comparison of that which it was and appeared to be in the Christians of old is because that the Spirit of love to God that Heroick and vigorous Spirit is sunk in the Christian World It was upon the Wing in the times of the Apostles and some Ages after them but now among all pretenders to God certain it is that God amongst them all finds not many faithful Friends not many of that integrity and uprightness of heart and soul which was found in the Primitive Christians For as God reasoned the case with the Jews long since Isa 59.1 2. Behold the Lords hand is not shortened c. neither his ear heavy that he cannot hear So then this is a thing which needs be no mans doubt or question that to be great in the sight of God and to have his ear continually open unto a mans Prayer must needs be a treasure of comfort and peace unto him and so in consort with those three other Priviledges formerly opened renders a mans life and condition in the World as desirable as God judgeth meet to permit it to be here We further added Sect. 7 in the proposal of the Motive yet in hand that as a being filled with the Spirit would render a mans life in this World comfortable in respect of the four particulars mentioned yea most desirable So there is no other course that a man can take without this nothing that he can do besides or with a neglect of this will do it will interest a person man or woman in any or however not in all the particulars mentioned without a joynt concurrence of which there will be somewhat material and of moment wanting to the compleating of their condition in the World Let us speak a few words to this also and prove unto you that without a being filled with the Spirit none of the four particulars can be enjoyed or possessed by you at least upon any such terms on which they may be and are enjoyed by those that are filled with the Spirit and on which the desirableness of a mans life in the World is raised and maintained by them Now the reason briefly why none of the great Priviledges mentioned can be enjoyed like themselves by any other course taken or means used without a being filled with the Spirit is this because they all depend upon these cordial and high engagements for God and for the advancement of his interest in the World of which we have lately spoken and these are not likely to be found in any person or persons but in those only who are filled with the Spirit So that we have these two things to open and shew unto you First That the four particulars wherein as we have proved the life of a man in this World as to the greatest desirableness of it consists are not to be had or to be enjoyed either devisim but especially not conjunctim but only by a signal course of righteousness or a very considerable degree of activeness for God Secondly That no mans heart will ever be lifted up to such a course of righteousness as this to such
shews â—hat the reward of a Prophet is great And so again He that receiveth a righteous man in the name of a righteous man shall receive a righteous mens reward Now here he makes a difference between the reward of a righteous man and of a Prophet And so in 1 Cor. 3 12. the Apostle speaking of the different managing of the Ministry of the Gospel in the preaching thereof expresseth himself thus If any man bâ—ild Hay and Stubble c upon the foundation Jesus Christ he shall suffer loss namely in his reward though he may be saved And so on the other hand he that shall build Silver and Gold and Precious stones shall not only be saved but shall sustain no loss or detriment in his reward which the other shall certainly do Other foundation saith the Apostle ver 11. can no man lay i. e. upon any reasonable terms or grounds Men indeed may build upon this foundation either Silver or Gold or Precious Stones or Hay and Stubble and rotten Wood I mean men may build such kind of Doctrines which do hold a natural correspondency with the foundation or they may build such Doctrines as are unsutable and are so expressed by the terms of Hay and Stubble and Wood that is such Doctrines Notions and Imaginations which are altogether inconsistent with that precious foundation Jesus Christ Now speaking of these things saith he Every mans work shall be made manifest for the day shall declare it and if any mans work shall abide the trial he shall receive the full reward of it but if any mans work shall be burnt meaning in part not that the foundation shall burn if any mans superstructure shall be Hay Stubble c. he shall suffer loss his reward shall not be so large so rich and so great as it would have been in case he had neither built Hay nor Stubble nor Wood but only Gold Silver and Precious Stones Therefore it is clear that there shall be some difference even amongst those that are Preachers and Teachers of the Gospel which together shall be saved in respect of the reward of their labours Besides this place there are several other expressions to this purpose that of our Saviour in his answer to the Sons of Zebedeus Mat. 20.23 clearly doth suppose that there are such places in his Kingdom places at his right hand and at his left hand we know it is not only the common interpretation of the place but it is likewise according to the manner of all Nations of Kings and supreme Governours that those that are nearest unto them in place and highest in their favour do sit next unto them at the right hand and at the left And so again 2 Joh. v. 8. he adviseth them not to lose those things which they had gained meaning that they had done much good that they had held forth the name of Jesus Christ now take heed saith he that you do not lose the things which you have wrought that you may receive a fall reward Now such men who shall hold on their way not only when there shall be no interruption in their way of well-doing but also when troubles and temptations shall attend them for righteousness sake these are they that shall not lose what they have wrought But for others that shall abate in their zeal and faithfulness to God though they do not decline to that degree but that they may be saved at the last yet will they not receive so full a reward there will not be so many blessings for them as there might have been in case that they had pursued without making any digression Mat. 5.10 11 12. Our Saviour pronounceth blessedness to them who are persecuted for righteousness sake Blessed are you when men shall revile you and persecute you and shall say all manner of evil against you falsly for my names sake rejoyce and be exceeding glad the word signifies leap or dance for joy for great is your reward in heaven Sect. 16 But besides the general vergency and leaning of the Scriptures on that hand we speak of there are several reasons and grounds agreeable to the Scriptures and to the nature of the thing it self that perswade very much that way First If God should make those of his Saints or believers that are most remiss and negligent in his service here on earth equal in reward of blessedness and glory unto those who have been eminently zealous and signally faithfull and have been content to spend and be spent as the Apostle speaks upon his interest and service and especially if he shall be supposed to declare his mind accordingly unto the World he shall not only want one of the greatest Arguments and Motives to perswade men and women unto waies that are excellent but also overture such a thing which would be a snare and temptation to fight low and to move drowsily heavily and slowly in the course of Christianity For when men shall know and consider that whatsoever they shall do more than others of their Brethren shall turn to no account at all unto them unless it be haply to somewhat that is less considerable in this present World as matter of credit reputation c. though in such respects it is much more like to work a quite contrary way viz. to matter of envy hatred c. When men I say shall understand that all their high acting for God and the interest of his glory in the World shall produce nothing of a more desirable consequence or import unto them than seven times less would have done must not their hand hereby be much weakned as to the things that are excellent Secondly If they who shall excell in righteousness shall be but equal in reward unto those who shall act but at an under rate therein then it follows that God should not love Holiness and Righteousness at least that there should be some Holiness or which is the same some degree of Holiness which he doth not love or at least that he should love something in the Creature which yet he should not reward or which is the same with all these that God should not love him more who is more holy and righteous and consequently more like unto himself than another who is less righteous less holy and so less like himself But all these things are repugnant to the Nature of God For certain it is that if God loves righteousness and holiness simply and in respect of their nature absolutely considered then he proportionably loves them more where they are found in any further or more eminent degree As it was in Christ Because he loved Righteousness and hated Iniquity viz. with a more perfect hatred than any other of the Saints therefore he anointed him with the oyl of gladness above his Fellows Heb. 1.9 Thirdly and lastly it is evident that God doth consider the eminent services of some men in this World and doth eminently and above the rate of the ordinary wages of