27.4 That my Soul may bless thee before I die Gen. 46.15 These be the Sons of Leah all the Souls of his Sons and Daughters that is all the persons and in ver 18. These are the Sons of Zilpah even sixteen Souls that is fixteen persons This is one great Truth and this one priciple which if it were firmly believed and faithfully improved would carry us very far in adorning the Doctrine of God our Saviour Did men believe that their Souls are indeed themselves then there would not be so much aado about the body in pampering it this body is but the beast in man as a French Writer speaks it is poor flesh that must ere long be Worms meat therefore what account can be given of that nicenss and delicateness of them whom all the art in the world cannot long prop up but it will be meat for Worms Again why are we so much taken with sensual pleasures these are the pleasures of them that are not themselves as it is said of the Prodigal Son Luke 15.17 when he came to himself he was not himself when he was taken with husks and swines-meat when those things were pleasing to him But certainly if our Souls be our selves then most men are not themselves that take care about their bodies and minde those things that are sutable to that part of themselves Again why have men so many distracting cares for the getting and preserving and fears of losing those things that concern this outward man it is because this truth is not firmly believed Oh! what a preventer would this be of all those sorrows for outward afflictions and disappointments in Creature comforts and those losses that we meet with in worldly enjoymeats Was this Principle firmly believed that our Souls are indeed our selves there would not be such an indifferencie in us about our Souls Consider these two things how great a difference the belief of this Doctrine of God would make as to the things of our Souls then we should give all diligence it would command our highet utmost diligence about them this I might shew from many Scriptures Give all diligence to waâ—â— your calling and election sure Work our your 〈◊〉 Salvation with sear and trembling Phil. 2.12 Keep thy heart with all diligence 1. Cor. 7.29.30 This I say Brethren the time is short it remain maineth that they have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not it commands moderation in our use of these outward comforts and only earnestness in these Soul concerns God makes a very great difference in these things in his Commands but what a small difference do all men make in their practices how much more intent and serious are men in the things that concern their meaner part than in those things that concern their Souls which is themselves Did men but take that 100 part of the pains for their Souls that they do for their bodies it would be better with them than it is We are commanded first to seek the Kingdome of God and his righteousness to seek first Soul mercies I might mention many natural inserences that would flow from this one Principle which would carry us very far in the practice of holiness How sad a bargain do they make that do hazard their Souls for very trifles If a man should gain the whole World with the loss his Soul what a sad gain would that be nay it would be a loss to him and that to purpose But for how small a pittance of the World do men lose their Souls this shews that they do not Judge their Souls themselves However this justifies the Children of Wisdomn who can rather suffer than sin who can part with any thing but with God who can undergoe any kind of losses rather than the loss of spiritual blessings and forfeit them Oh! what admirable patience and courage hath appeared in the faithful Servants of God in all ages who have set their seal to this Truth with their lives and all that hath been dear to them Again it shews that men live in a contradiction to this Principle that if it go well with our Souls it cannot go amiss with us If our Souls have but the light of God's countenance lifted up upon them if they do but thrive in Grace and be filled with Grace what matter though our bodies be exercised with pains and aches and afflictions of all kind Again it is a safe Rule to judge of all things by according to the reference that they have to our Souls to account those things eminent and acceptable and profitable to us that tend to the good of our Souls As Ordinances and spiritual Opportunities and liberty of access to God in the duties of his worship and service these are to be esteemed choice mercies because these are the appointments of God for our Souls good and for outward afflictions when God by these does us good as to our Souls we have cause to rank them amongst our mercies and to bless God for them as David did who said It was good for me that I have been afflicted Ps 119.71 and in faithfulness hast thou afflicted me And blessed is the man whom correctest and teachest out of thy Law Further this one Principle that our Souls and our selves speaks the greatest cruelty in the world to be regardless of them you will pity distracted persous that cut and gash and wound their bodies because they know not what they do May you not pity obstinate sinners upon a higher account Those men that murder themselves and destroy themslves Our Law accounts them Monsters and it makes it appear that they are so by running a stake through their bodies when dead But all the cruely to the body is nothing to that of the Soul Remember therefore this one Principle that this Doctrine of God our Saviour would have us fix in our minds that our Souls are truly our selves 2. A second Principle that this Doctrine of God our Savior teacheth us is this That the happiness of the Soul cannot consist in any thing but in the enjoyment of God This is one of those Riddles that carnal men cannot understand therefore David saith Psal 49. They that trust in their wealth and boast themselves in the mulititude of their riches none of them can by any mean redeem his brother nor give to God a ransome for him They are but poor helps these things will stand us but in little stead It is natural for all men to desire happiness but because our knowledge is weak therefore those desires are confused and roving Psa 4.6 7. There be many that say who will shew us any good this is the Language of many men but because of the darkness of mans understanding therefore some think that good consists in this and some in that but David whose understanding was enlightned and sanctified quickly determines the point Lord lift
walketh in a vain shew surely they are disquieted in vain It is a hard matter to perswade the world of this therefore David comes with a surely and backs it with a second surely If there be a clearness in any truth it must be in this Could we sit down and seriously consider what we have been doing with our thoughts all the time of our lives we shall find we might have made a higher improvement than we have done how much have we lost of this our pretious patrimony that God hath left us whatever we have as to outward things we must leave them and whatever we have more than is necessary is so far from being serviceable that many times it becomes a burden to us how many are the worse for the good things of this world that God is pleased to intrust them with 2. Doct. Whenever we go hence we shall then be no more Before I go hence and be no more the meaning is not as if that Divine spark that is in our bosoms shouldbe quite extinguished when we go hence or that our bodies should find an ever lasting habitation in the Grave No the Soul bears a longer date with it it is immortal it will run parallel with the longest line of Eternity and as for the body it shall be fetcht back from that pavilion of darkness at the general Resurrection when all shall be cited to make their appearance before the Tribunal of God the meaning is this be no more that is no more as we now are Perhaps now thou art in divers capacities of being serviceable to others as a Parent as a Master having an inspection into those that are under thee thou shalt then be no more under such talents in such capacities Now perhaps thou hast many opportunities not only of advantage for others good but thine own spiritual good too but then thou shalt be no more no more as to opportunity of Grace We have now a praying time and a reading time a thime for meditation and repentance and for that whole work that God hath appointed us here upon the earth but when we go hence all these preparitory opportunities will cease Man goes to his long home Eccl 12.3 speaking of old age and decayed nature which is so elegantly described in the former part of that Chapter Man goes to his long home and the mourners go about the streets It is called his long home not because time doth linger or he is long going down to the grave no time creeps but it posts away even as a shadow because there we come to our fixt and lasting cstate Object But you will say what is it when man â—us to his long home what doth he then Ans You have a clear answer for that Eccles 9.10 There is no work nor device nor knowledge nor wisdom in the Grave whither thou goest There is no working time then the voyce of the Gospel is now heard it cannot be heard in the Grave you read indeed that the dead shall hear the voice of the Son of God But this is spoken of them that are naturally dead by a separation of the body from the Soul but of those that are spiritually dead by a separation of their Souls and bodies from God Now these though they are dead in fin Christ hath declared he will shew his miraculous power in causing these dead to hear his voice and live but as to all Gospel and preparitory opportunities they shall be no more 1. Vse Informs us of the sadness of their condition who have unprofitably burnt our their Candle their Sun is set and all their work is to do who have trifled away their time and yet their sins are to be pardoned their corruptions subdued and their assurance cleared When the day of grace is past there is no tim ethen for these things under what dark chouldsdo those poor Souls sit even clouds of horrour and despair that will abide upon them to all Eternity â— Stoick said there is so much vanity in the world that the first thing desirable is never to be born and the next thing is to be quickly dead and truly all those persons must needs be of the same persuasion with him whose Sun is set and their work not at all done Truly such persons change their places when they go hence but not their dispositions Did death finde such persons So will judgment too Did death find such enemies to the ways of God carnal profane wretches scoffers at Religion opposers of Gods people So will God find them and accordingly will Judgment proceed against them there is no agreeing with our adversary but while we are in the way Agree with thine adversary whilst thou art in the way with him This life is our passage our Journey there is no agreement to be made when we are gone henâ—â— Forif when we go hence we go away strangers to God and at a distance from him and from Jesus Christ we must continue so for ever these are true ordinary Principles which every one sufficiently knows and they are such as should be much in our thoughts How highly are we concerned to improve the present time we do enjoy to the most and best advantage in communing with our own hearts if we shall not do it now we shall never have time to do it hereafter We our selves have seen within these few yearts at what great incertainty God hath left us as to these things and therefore we should be more industrious and lively in our preparatory endeavours for another world We have now amending repenting reforming seasons use thm and make the best advantage you can of them and that because you know not how soon you may be taken from them 3. Doctr. To all such as truly understand their spiritual Concernments the great thing that renders the life of Nature desirable is in order to their improvement in Grace Oh spare me says David remove thy heavy hand from me spin out the thread of my life reprieve me a while from the grave and why he doth not beg life only that he may live but oh prolong my days of nature that I may make an improvement in Grace that I may recover strength In opening this Observation these three things are to be considered First that Grace is our spiritual strength and that which will hearten and encourage our Souls in their going hence Secondly this spiritual strength is subject to decays and may be much empaired That I may recover strength Thirdly there is nothing renders the life of Nature desirable in comparison of his that we may recover our decays in Grace that we may obtain an improvement in holiness First Grace is our spiritual strength Grace is not only given us for an Ornament but for service God doth not bestow it upon us only as our duty but as our strength thus we often find it called in Scripture the strength of the Soul Psal 84.7 They shall every one of them go
we to be astonished at our selves we that are acquainted with such enjoyments and yet are so slight in our endeavours after them Alass amongst those that profess the name of God how few mind this inheritance with that earnestness as they do other things Do they live as those that are convinced that heaven is such an inheritance as hath been related Alass is not this to despise the greatest of blessings Therefore a little to awaken us out of our Spiritual Lethargy and to make us more serious and intent about the things of heaven I shall only propound one or two Arguments Consider what it is you neglect It is said of the Jews had they known him they would not have crucified the Lord of glory had they known him to have been the Lord of glory they would not have Crucified him so may I say did we know what it is we despise we would not thus despise it as we do You read of the wise Merchant 13. Matth. 45. He no sooner heard of the Pearl of great price but he sold all he had and bought it he was willing to part with all so he might but purchase the Pearl Is it not strange that the discovery of those things which God hath laid up for his people in the other world hath not the same effect upon us Consider what it is you despise and then you cannot but wonder at your selves while you behold others distracting their thoughts breaking their sleep and filling their hearts with cares and are restless for the things of this world Nay are out-stript by you as to your endeavours and cares for those things that are so far transcendent and so admirable Shall they take more pains for perishing comforts then you do for everlasting mercies Consider but this one thing The glory in this inheritance that God will put upon the very bodies of his People and Consider the glory in this inheritance that God intends to put upon the souls of his People 1. The glorious excellencies and persechons that God intends to put upon the bodies of his People they are now stiled vile bodies corruptible bodies 1 Corinth 15.42 43 44. speaking of the bodies of the Saints Though it be sown in corruption it shall be raised in incorruption These poor bodies of ours are now fading and withering things All flesh is grass and the goodliness thereof as the flower of the field the grass withereth the flower fadeth but the word of the Lord endureth for ever What more perishing then the grass all the art in the world cannot long prop up these poor tabernacles of clay they must moulder into dust It was a vain boast of proud Paracelsus that he could make man immortal but God convinc'd him of his folly for he died in the strength of his years Now though it be a withering dying body a paper building that must be dissolved though it be sown a corruptible body it shall be raised in incorruption now what an admirable change is this It is now a vile body that is another expression in the 43 vers It is sown a vile body it is raised in honour it is vile in respect of those many distempers and noisome diseases and frailties this poor flesh of ours is subject to but it shall be raised in glory Consider if Moses had such glory upon his face when he had been conversing with God upon the mount what glory will God then put upon these poor bodies of his People when they shall enjoy him so fully Consider that of Moses in the 34. Exod. 30. So when Steven was arraigned as a Malefactour at the bar of Justice they saw the glory of God shining upon him 6. Act. 16. Thus you read of Daniel 12. Dan. 3. And they that be wise shall shine as the brightness of the firmament and they that turn many to righteousness as the stars for ever and ever A third expression you have 44. vers It is sown a natural body it is raised a spiritual body here is a seeming contradiction in the terms if a body it is no more spiritual if spiritual it is no more a body for a full understanding of this a learned expositour gives these his thoughts we shall never comprehend what this means till we come fully to injoy it but thus far we may safely speak it shall be raised a spiritual body that is free from all natural dependencies Alass how many props do these poor bodies need for their support how many Creatures loose their lives to maintain ours in this respect all our Creature dependencies shall then be removed God will take away our crutches Yes and our lameness also it shall be raised a spiritual body All the art in the world cannot preserve these poor bodies from decay nay it cannot preserve them from noisome and destructive weaknesses they are bodies full of weaknesses and under a necessity of many supports but these corruptible bodies shall be raised in incorruption these vile bodies shall be raised in honour these natural bodies shall be raised spiritual bodies This is the great honour that God will put upon the bodies of his Saints such honour have all his Saints in respect of their bodies they shine as stars in the firmament SERMON III. 1. Coloss 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light 2 COnsider the glory that this Inheritance doth contain in reference to the souls of the Saints Bernard breaks out into this high expression how great shall the glory of Gods people be when their very bodies shall be as glorious as the Sun and they shall shine as the Sun in the firmament Concerning the glory of the souls of the Saints I shall not be large in treating of that All the faculties of their souls shall then be more inlarged and widened to receive in more of God to take in more of happiness then now they are capable of our souls now are but narrow vessels in comparison of what they shall be then the soul of man is too big a vessel for the world to fill Whence is it that we thus pursue the world as our only happiness it will never satisfie us Men wander from one creature to another but they do not find happiness They seek the living among the dead the soul is too wide for these things to fill it but then it shall be widened and shall have a larger capacity then now it hath Our understandings shall know more of God knowledge is one of the great accomplishments of man it sets him in a higher rank of being then other creatures and that there is a very great excellency in knowledge appears because this was the bait Satan made use of so shall you be as Gods knowing good and evil that subtil adversary knew no bait more taking Knowledge in it self is a most lovely and amiable thing but in comparison of spiritual knowledge the knowledge of God
and of our selves all other knowledge is but poor and mean The Philosopher when he had been much admiring the knowledge of nature did wonder that any would give way to sensual and bruitish pleasures which they by the light of nature so much condemned But what is this knowledge in Comparison of the knowledge of Christ All knowledge whether Natural or Divine is now but weak and feeble scant and narrow how little doth any man know of himself how many things are there in Nature that to this day do remain a mystery and riddle to the wisest of men how little do we know of God but then our knowledge shall be widened So our wills and affections are now but narrow and weak things they can hold but a little but then they shall be enlarged 1 Cor. 13.12 We know now but in part and we love now but in part but when that which is perfect is come then that which is in part shall be done away Nay not only shall all the faculties of the soul be thus widened But all the graces of the soul shall be perfected there shall be no defect nor weakness in them there shall be no dimness in our spiritual sight our Wills and Affections our Love and our Joy they shall all be full of strength as a man is in his full strength when every member of his body comes to its ripeness and maturity 4. Ephes 13. till we all come to a perfect man to the measure of the stature of the fulness of Christ 12. Heb. 28. The spirits of just men made perfect that is their souls then there will be no mixture of Corruption to disturb our graces or to interrupt the exercise of them 5. Ephes 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing c. Alass the spouse now acknowledgeth though she is comely yet withal she is very black not onely in respect of persecution but in respect of inherent distempers but Christ will present his Church hereafter without spot or blemish The gold of Gods People shall then have nothing of dross in it their wine then will have nothing of water in it our graces and Comforts then will be both unmixt there shall then be no halting in our obedience our Saviour propounds this as the pattern of our prayers that we should pray that the will of God may be done here on earth as it is done in heaven How is it done in heaven perfectly without any weakness without any intermission In a word there shall be neither sin nor Satan nor corruption nor temptation not a vain thought not a wry look nothing that may disturb the graces or darken the Comforts of the Soul 3. Consider the sweet Communion that shall be between the People of God and Saints and Angels The Communion of Saints it is a kind of heaven here upon the earth but what will this Communion be in that blessed inheritance when we come to be fully possest of it The Apostle mentions this as one of the great priviledges of the Gospel 12. Heb. 22. We are come to mount Sion the heavenly Jerusalem and to an innumerable company of Angels c. We do not now converse with God as we did at Mount Sinai but in another manner Doctor Taylor when he was a Prisoner did account it his joy that he was a fellow Prisoner with holy Bradford If the Communion of Saints in prison have so much of sweetness in it what is the Communion of Saints in glory Consider we shall then have Communion not with a few onely but with the whole Collective body of the Saints that have been in all ages and therefore it is said they shall sit down with Abraham and to have Communion with the Patriarkes and Prophets and Apostles and all the holy men of God that ever lived how refreshing must this Communion needs be Nay then we shall have Communion with none but Saints as with all Saints so with none else Alass in this world we live in the midst of a mixt multitude and our comforts are frequently disturbed by false brethren that creep in amongst us you know how much Lot was disturbed by the Sodomites and sometimes they creep into the very Church too God complains in the 14. Numb of a mixt multitude who were not of the same spirit with Caleb and Joshua they were men of another spirit and followed God fully Now how much is the sweetness of the Communion of Gods People here upon earth damped by the miscarriage of professours how much many times does Religion suffer and the name of God suffer yea how much do they themselves suffer and their holy profession but when the sheep shall be separated from the Goats the tares from the Wheat and the Chaff from the Corn Communion with the Saints must then be much more delightful Again it shall not only be with all the Saints but with the Saints in their perfection and highest improvement Take the best of Saints here on earth and they have something in them that renders their Communion unlovely It 's said of Elias he was a man of like Passions and the Apostles themselves when the people would have adored and worshipped them they cryed out do not this thing for we are men of like passions with your selves The best of men have something in them to witness they are but men take the holyest and the most improved Saint who ever lived you find something recorded in Scripture which shews he was yet in a state of imperfection that he was not arrived to that blessed estate that this Inheritance implies Now to have Communion with Saints and all Saints and none but Saints and Saints in their utmost and highest improvements and in a state of perfection this must need be very admirable Farther to have Communion with Saints in their highest imployments in praising and adoring and admiring of God To have Communion with those that are godly in civil converse in ordinary visits is a refreshment especially in times of common calamity how refreshing is the sight of gracious Persons but to have Communion with them in praising and blessing God in singing Halliluiahs is very pleasant Moses thought Communion with Gods people a desireable thing in the time of affliction therefore it is said he made it his choice 11. Heb. 24.25 Chusing rather to suffer affliction with the People of God then to enjoy the pleasures of sin for a season And if it be so in a suffering Condition what is it in a glorified state and if in Civil matters what is it in these Spiritual imployments Lastly Such Communion with them that shall never be interrupted as shall never expire they shall be for ever with the Lord This shall be the Portion of them all and they shall be for ever together In this world the company of friends is pleasant but that which damps their refreshments is the thoughts that there must
be a parting but there will be no intermission Then it shall be our work and priviledge for ever Put then all these together to have such a glory put upon our bodies and improvement on our souls and to have such Communion with Saints what a glorious estate will it be 4. Consider that sweet Communion with God those full enjoyments of God which he hath reserved for another world Indeed this is the main the highest part of this glorious Inheritance It is the presence of God that makes heaven what it is it is that which fills heaven with all its happiness and unspeakable glory Luther proposeth an imagination could we imagine that God could withdraw his presence from heaven it would cease to be heaven any longer and it would be a dark and uncomfortable place In the 1 Sam. 4.21.22 as Phinehas his wife said when the Ark was taken it was not the Child that was born or any other thing that she could take comfort in the glory is departed from Israel If God be gone all is gone The enjoyment of God is the highest advantage that creatures are capable of Those enjoyments of God which the Saints have here on earth are infinitely beyond all other enjoyments whatsoever There is no comfort no happiness like to this and were there no other happiness but this in this life certainly the people of God were the only happy people because they live in Communion with him they are happier because they have enjoyments that are higher and better then others have they have meat and drink that others know not of therefore you read in the 16. Psal 5. The Lord is the Portion of my cup v. 6. the lines are faln to me in pleasant places yea I have a goodly heritage He doth not envy the condition of others he only admires the goodness of God to himself The godly man 1. Psal 2. is declared to be the onely happy man because he delights in the Law of God and meditates therein day and night 5. Matth. 8. Blessed are the pure in heart for they shall see God And therefore they must needs be blessed because they have a sight of God 144. Psal 15. happy are the People whose God is the Lord. This is the constant Character of a happy man he is one that lives in Communion with God I might prove by several arguments that the best of other enjoyments without this are but very mean to the soul that knows what it is to enjoy Communion with God 84. Psalm 10. A day in thy courts is better then a thousand c. David regards neither Crowns nor dignities nor all Creature enjoyments in comparison of the enjoyment of God 63. Psal 3. thy loving kindness is better then life Life of all outward blessings is the very top and highest of them it is that which renders us capable of other comforts says the Devil Skin for skin and all that a man hath will he give for his life but thy loving kindness is better then life the word in the Original is very emphatical it is better then lives that is life with all its advantages Therefore 7. Psal 4. One thing have I desired of the Lord that will I seek after c. to behold the beauty of the Lord c. He had affectionate ardent desires 4. Psal 6. Many say who will shew us any good Lord lift thou up the light of thy countenance upon us c. He prised this beyond Corn Wine and Oyl This hath been the opinion of them concerning Communion with God who have had most acquaintance with him and they are in matters of this nature to be most credited To live in this world and to live as they in the 2. Ephes 12. without God in the world is a poor kind of living though they live in honours and the enjoyment of all other kinds of comforts Abraham when he considered Gods promise was not unsensible of all the kindness he received from God but he looked upon all as little unless he had the promise of a some made good to him What is all this if I go Childless much more may it be said if God gives us never so much of all other enjoyments and yet hide his face that soul that understands it self cannot but be troubled there is enough in the want of this single mercy to imbitter all other comforts and all other mercies and little comfort to be enjoyed in all our enjoyments unless withal we may enjoy Communion with God Another argument is this The worst of afflictions will become easie and tolerable yea sweet and pleasant to them that have the presence of God to sweeten their afflictions where can I be well without thee saith Bernard How can I be ill with thee while I enjoy Communion with thee He says of Creature comforts they are little if we look at the priviledge of enjoying communion with God the reason is because there is infinitely more in God then in all Creatures How can he be poor who hath him for his Portion in whom are all riches who is all things How can he be in want that doth not want the light of Gods Countenance which is infinitely better then Corn Wine and Oyl What are the worlds frowns if God smiles What though men condemn us if God justifie us What though men be against us if God be but for us That answers all 3. Habbac 17 18. Though the fig-tree shall not blossom yet will I rejoyce in the Lord c. The Prophet propounds as sad a case as can be imagined yet says he we will rejoyce in the Lord we will joy in the God of out salvation 23. Psal 4. Though I walk through the valley though it be through the valley of death that dark and uncomfortable valley I will fear no evil for thou art with me The three Children in the fiery furnace were in no sad condition because God was with them the Apostles in their sufferings thought this enough for their support 2 Cor. 4 9. persecuted but not forsaken S. Paul Though all forsook him yet God standing by him thought he had enough persecuted but not forsaken cast down but not in despair When Christ was sending out his Disciples upon that difficult imployment to plant the Gospel in the world he tells them that they must expect to meet with opposition but he gives them this for their comfort I will be with you Go teach all nations baptizing them and lo I am with you to the end of the world And there is enough in that promise to bear them up above all discouragements This was the great request of Moses 33. Exod. 15. So all that have had any sense of their Spiritual concernments have exprest this to be their great desire Moses said if thy presence go not with us carry us not up hence They were now in a wilderness compassed about with difficulties and dangers on every side but if thy presence go not with us
providence and care of God are those flood-gates that keep out inundations of misery but when God hides his face these flood-gates are open and no wonder if then the waters flow in upon us Thus in temporal mercies God many times hides his face from his people as under the former head was shewn in Spiritual mercies And indeed when God hides his face in spiritual mercies he does usually hide his face in temporal mercies Those once famous Asiatique Churches spoke of Chap. 2. Chap. 3. together with the loss of the Gospel lost all their outward prosperity Thus from the Church in general does God sometimes hide his face 2. Though God does not in either of these respects hide his face from the Church in general yet he may hide his face from believers in particular When it is the case of the Church in general every particular believer shares therein when the ship is endanger'd by tempests no ones private Cabine can be in safety But now in these respects God is said to hide his face from particular persons 1. When he unchains Satan and enlarges his commission in any degree against us Thus did God by several steps and gradations enlarge Satans commission against Job First Against his estate he gave that into his hands Secondly Against his relations in putting them within his power Thirdly Against his body in permitting to afflict that And lastly against his soul in giving him liberty to tempt that There is indeed no person free from temptations Adam in innocency meets with a Serpent in Paradise Christ in whom was no sin was yet tempted and as there is no person so is there no condition free from temptation but as our conditions change so do our temptations change In fulness we meet with temptations of one kind in wants with temptations of another kind And when Satan is stronger in tempting and we weaker in resisting this is an argument of Gods hiding his face When there is not only a greater frequency but prevalency of temptations this is a sore kind of withdrawing To be tempted is an affliction but to be overcome by the temptation is both our affliction and our sin The messenger of Satan was an affliction to S. Paul but that which supported him was that promise that the grace of God should be sufficient for him 2 Corinth 12.7 9. The distress that Judah was in in this Chapter was their affliction but their dejectedness under this distress and betaking themselves to unwarrantable confederacies for safety this was their sin and thus is it with all the people of God when he enlarges the commission of Satan against them 2. When he leaves us in some measure to our own corruptions our unbelief and carnal fears Thus Christ left Peter to humble him for his self confidence and when God does but take off his restraints from our corruptions how masterless and unruly are they It must needs be an uncomfortable season to the Soul when God thus hides his face from it When he deals with it as with the old world Gen. 6.3 My spirit shall not strive with you If God strive not with us by his spirit all our strivings are but weak and feeble if he keep not under our corruptions it is not in us to keep them under when God gave up those Romans to their vile affections how prodigiously did they degenerate Rom. 1.26 with the verse following Now God is said to give up to vile affections when he does not preserve us from them He is said to harden when he does not soften to lead into temptation when he does not keep us from temptation and so to give us up to corruptions when he does not vouchsafe us strength and assistance against them but speaks concerning us as he did concerning them Revel 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still Thus Dan. 12.10 Amos 4 4. Ezek. 20.39 Hosed 4.17 The best of Saints so far as God ceases to quicken them so far have a deadness upon their Spirits David was sensible of this when he oft repeated this request Psal 119. That God would quicken him If he keep not up our faith it soon flags If he cease to draw us we can no longer run after him if he check not our distempers they soon break in upon us without control There needs nothing more to make the air dark but the absence of the Sun or to make weeds grow but a forbearing to pluck them up 3. When he withholds those former manifestations of himself which have been not onely the support but delight of their souls in times of trouble and when God in this sence hides his face the soul must needs be troubled And the more the soul knows of God the larger Communion it hath had with him the more afflicting are these withdrawings the spouse that knew how sweet the Communion of her beloved was how impatient is she of his absence and indeed none are so ill able to bear these withdrawings of God in this kinde as those who have had acquaintance with him David Heman and many other When their hopes have been darkened those refreshing tastes and enlivening visions suspended or overclouded what volums of complaints have they uttered Psal 13.1 2. Psal 77.7 8 9. Psal 119.81 82. When God who was wont to give them frequent meetings and comforting visits did but seem to stand aloof off from them And yet how oft is it the case of children of light to sit in this darkness Isaiah 50.10 4. When he seems to disregard our prayers and as little to mind our petitions as he did Sauls 1 Sam. 28.6 Though God had several ways wherein to answer prayer yet he answered him by none neither by dreams nor by Vrim nor by Prophets In what a desolate and helpless condition must that soul needs think it self of whose prayers God seems to take no notice prayer is that great remedy God hath appointed for our help when nothing else can help us Even in those perplex and difficult cases which are above the reach of other remedies prayer is a remedy very proper Mar. 9.29 this kind goeth not out but by fasting prayer i. e. more solemn prayer but now to have our prayers disregarded or for God to hide his face that he will not hear as it is expressed Isa 59.2 this must needs be afflicting this as it is mention'd to be the highest expression of Gods displeasure that he will not hear Zech. 7.13 14. Prov. 1.24 28. so is it mentioned as the saddest matter of his peoples complaint that their prayers should not pass Lam. 3.44 had the Churches afflictions been greater its burdens heavier Yet if God had but stood by them and taken notice of them they would have thought them much easier When the world is against us if God be for us this is comforting but to be cast off by God this is discouraging 5. When he discovers
Son of man and cursed is he that maketh an arm of flesh his strength that puts his confidence in any Creature In a Word all the Glory that belongs to the Father the Father hath commanded us to give to his Son That all might honour the Son even as they honour the Father John 5.23 That all should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father So much for this Doctrine I shall apply it under the next Doct. 2. That as Jesus Christ is truly God this God is the Saviour of lost Creatures He is a Saviour to all that do partake of Salvation there is no other Saviour but only Jesus Christ The Doctrine of God our Saviour Tit. 2.10 According to the Commandment of God our Savior Tit. 1.3 You have it several times in this Epistle It was under this Name that the Angels as Heralds from Heaven did proclaim his Incarnation He shall save his people from their sins Now a Saviour implies a state of misery it supposeth either some misery that we are under for the present or some danger that we are liable to for the future in both these respects all the Children of men do stand in need of a Savior We are Apostate Creatures have sinned our selves not only into a state of estrangement from God but we have invested our selves with enmity against God Now this Condition must needs be a perishing Condition for if the favour of God be better than life then the anger and displeasure of God is more dreadful than death it self This is the punishment of the damned it is expressed by this as the most significant part of their misery Depart from me ye cursed Mat. 25.4 Ye cursed There is hell enough in that one word leaving out the other as we are under great danger we have need of a Saviour now there is no other Saviour but Jesus Christ He is said to be the Saviour of all men that is of all that are saved Of all men not that every individual person shall be saved or was intended to be saved by the condescention of Christ but he is the Saviour of all men whether Jew or Gentile for Salvation of Old was restrained to the people of the Jews as to the means and we have reason to believe as to the effect for there is no Salvation without Christ other Foundation can no man lay 1 Cor. 3 11. For the opening of this I shall speak briefly to three things 1. From what it is that Christ saves 2. Whom it is that he saves 3. How it that he accomplisheth this work of Salvation 1. From what it is Christ saves He saves in general from every thing that is dreadful every thing that doth endanger the safety and well being of Souls to all Eternity 1. He saves from Satan the worst of Enemies he hath trampled upon Principalities and Powers and led them captive Object But are not the people of God continually molested and disquieted by Satan is not he as a roaring Lyon going up and down seeking whom he may devour or at least whom he may disquiet and disturb Answ I answer He saves indeed from Satan though not as a Tempter yet as a Destroyer he may disturb their peace and disquiet them in their course but he can never bring them back again to himself For greater is he that is in you that he that is in the world Fear not little Children though you have to do with Principalities and Powers with enemies more than your match yet greater is he that is in you than he that is in the world My Father is greater than all he hath you in his hand and he hath committed you to the care of his Son and Jesus Christ is greater than all 2. He saves from the wrath of God the sorest of Judgments To escape the wrath of God is the concern of all fallen Creatures Oh Generation of Vipers who hath warned you to flee from the wrath to come There is no wrath like the wrath of God nor any wrath from God like that which is to come and the first intimation of the Gospel wherever it comes warns to flee from the wrath to come Now by this Salvation Christ sets his People free from the wrath of God which is to come That God whom they have made their enemy he makes to be their friend that God whom they have set against them he procures to be for them True the people of God may be under a sense of his wrath and in their sad thoughts may pray as David did Correct me not in thy hot displeasure yet they are free from the wrath of God as a Judge though not from the anger of God as a Father Though God will not condemn them and cast them off yet God may afflict and chastise them and that is their Priviledge Blessed is the man whom thou chastisest and instructest him out of thy Law We stand in need of Afflictions and those afflictions are so far from being an argument of Gods wrath that they are the fruit of his care for and love to us Every Son whom he loves he chastens God cannot be content to see them that he loves go on in a course that is apparently tending to their own ruine and therefore he steps and checks them by many sharp corrections 3. He saves from Afflictions so far as they they may be to their prejudice For a little time if need be ye are in heaviness through manifold temptations 1 Pet. 1.7 For a little time and if need be So sooner nor no longer nor any more of affliction than the state and condition of their Souls need 3. He saves from sin the worst of evils this is the great Tyrant that usurps it over the Souls of all the Children of Adam He saves them from the power of sin he saves them from the guilt of sin though he doth not save them from the very presence of sin it may afflict and disquiet them but it shall not ruine and destroy them 4. He saves from death it self which is the King of Terrors from the sting of Death though not from the Grave and rottenness The nature of Death is altered to all true Believers Christ hath taken away that was at first threatned as a curse so that in substance all that was as a curse is turned into a blessing to all that Christ takes care of So much for the first from what Christ saves Secondly who are the persons whom Christ saves we shall not look upon that Salvation which Christ bought out for the world to be of that vast latitude as to extend to every particular and individual person in the world for that is contrary to the whole strain of the Scriptures Do but consider that in John 3.16 God so loved the world that whosoever believeth in him should not perish Whosoever believeth in him Every Believer and none else but Believers
make them your great business The Gospel of Christ is higher in its precepts than all other Rules than ever were prescribed 2. It is larger in its extent it reacheth not only the outward but inward man which no humane Laws can reach St. Paul tells us he had never known sin but by the Law of God Rom. 7. Now this shews it is from God because it reacheth the heart and Conscience To abhor an unjust act or an act of violence comes within the Rules of Moral Philosophers but to abhor the thoughts of any thing that is evil is proper only to the Rules of the Gospel 3. The Arguments by which the Gospel presseth this exactness of holiness No man did either promise or threaten such things as God in the Gospel does Princes may threaten upon the pain of their high displeasure but God threatens upon pain of everlasting ruine and destruction Princes may threaten what evils are within the reach of their power in case of disobedience to their Laws and Government but God threatens like himself like a God So the Promises are such as none but God can make the Promise of everlasting happiness Matth. 5. To how many dispositions our Saviour hath promised blessedness Now blessedness is in the power of none to bestow upon us but only in that God who is in himself blessed and who is the Author of that happiness his Creatures are capable of By all this it appears evidently that the Gospel can be no ther than the Gospel of God he who cannot only ruine the body but whose power reach the Soul that can make it happy or miserable to all eternity and that propounds threatnings and promises sutable to a state after this life 4. The discoveries the Gospel makes of the worth of our Souls all men are very intent about the concerns of their bodies if they be sick the Physitian must be sent for no means shall be neglected but all courses used to recover them from under their sickness but their Soul concerns are things that most men little look after Now there is nothing that does so convince us of the worth of our Souls as the Gospel doth that tells us that Jesus Christ thought them worth the laying down his life for the shedding of his precious blood for and God thought them of that valu that he did not spare his only Son but gave him to die for them there is no such Argument to convince us of the excellencie of our Souls as Gospel-Arguments are 5. Consider the terms upon which the Gospel propounds recovery and happiness and restoration to lost Creatures they are such as are most consistant with Reason But what are those terms Repentance and Faith The terms that others propound are vastly wide and different from these but Repentance and Faith have the clearest evidence of Reason above all other terms whatsoever In the Sinners reconciliation to the great God without Repentance what plea can sinners make to God but only that they may provoke God to with-hold every thing of mercy from them without Repentance to come to God to beg pardon it is but to ask leave to sin against God afresh and to go on in those ways and courses that are highly offensive to him And so for Faith this also carries the clearest evidene of Reason with it for poor Creatures that have offended an infinite Majesty for them to expect mercy from that God whom they have offended Now the Gospel tells us of a sufficient price equivalent nay more than an equivalent price and satisfaction for all offences injuries done to Divine Justice If we by faith lay hold upon Jesus Christ by such a faith as doth intitle us to him it may be well with us both here and for ever but other terms and conditions as the Popish penances and voluntary humilities and mortifications and the like what are they if they were ten thousand times more than any Creature can perform in point of compensation to Divine Justice Alas they are nothing it is only by Jesus Christ that we can be aceepted and satisfaction can be made to Gods Justice 6. The strange kind of efficacie that this word hath upon the Souls of sinners how doth it amaze and affright and alter and change them How doth it make them new Creatures then when God concurs with it by his Spirit Such were some of you but ye are washed but ye are sanctified 1 Cor. 11. but it is by the Spirit of God what a mighty change doth the Doctrine of the Gospel make upon the hearts of sinners when the Spirit of God goeth along with it to give you some instances of it as Zacheus of a covetous person became a self-denyer and makes restitution to the full even to fourfold Mary Magdalen who was possessed with so many Devils what an eminent Saint did she become afterwards So St. Paul of an enraged Persecuter what an eminent Apostle did the Gospel make him to be when it came to him in power They who have delighted like so many swine to wallow in the mire of their lusts have had their frames and tempers so altered that nothing is delightful and pleasing to them but those spiritual Comforts and Enjoyments against which they have had the greatest enmity in their former inclinations 2. I shall prove this by some Arguments that the Gospel is the Doctrine of God 1. That the Gospel should meet with any acceptance in the world For what is the Doctrine of the Gospel It is a Doctrine contrary to humane Reason and cross to humane interest and our worldly and natural inclinations One would think it a strange thing if a man should go about to persuade a rich man to become poor and graet men to become low and mean and those that flourish in the world to cast off the world you would think this Gospel should never meet with any entertainment from men that have their wits about them Now such is the Doctrine of Christ and yet it hath done all this St. Matthew and several of the Apostles were in a gainful thriving course for a livelihood as to this world in a prosperous condition but they renounced and left all and followed Christ others there were who were engaged in curious Arts who came and burnt their Books Now to part with those things that are so pleasing to nature and to entertain the Gospel which crosseth all our natural inclinations must needs be distasteful and unacceptable to flesh and blood this proves it to be of God 2. That this Gospel should make so great a progress in the world though it hath been opposed and persecuted though it hath met with multitudes of enemies though the earth hell have been set against it yet that it hath gained upon its adversaries it should still prevail it is an argument that it is of God that it should be preserved so long considering the attempts of its enemies against it It was notable
ask we receive of him because we keep his Commandment Observe the Commandments are there mentioned in the plural number as many as do these things that are pleasing in his sight in ver 23. And this is his Commandment it is mentioned in the singular Number that we should believe on the Name of his Son Jesus Christ and love one another as he gave us Commandment A new Commandment saith our Saviour I leave with you that ye love one another New Was it not old Yes But it is said to be new upon a double account 1. Because it is prest upon us by new Motives and arguments 2. And it is commended to us by a new pattern and example such an example of love as the world never had before nor can ever have again Now the first and principal Object of our love is God himself in whom is every thing that might attract our love the next and secondary Objects of our love are all those Creatures which according to their degree do participate of Divine excellencies in this respect the Saints are stiled The excellent in the earth as David declares them to be them in whom is all my delight and therefore are excellent because they partake of and are neerer in their resemblance to the Divine nature than others 2 Pet. 1.4 Whereby are given to us exceeding great and precious promises whereby we are made partakers of the Divine nature a high expression This is clear this debt of love though we owe it to all and shall be owing it while we live yet we owe it especially to our fellow Christians and that upon these accounts 1. Because the Glory of God and the honour and credit of Religion is more concerned in their well doing they are nearer to God than others are 2. Because Christ takes all good offices that are done to them as done to himself a full place to this purpose is that Matth. 25.40 when Christ shall speak encouragingly to them on his right hand Come ye blessed of my Father inherit a Kingdom prepared for you c. in as much a ye have done it to one of the least of these my Brethren ye have done it unto me 3. It is a special evidence of our sincerity our love to the Brethren Hereby we know that we are passed from death to life because we love the Brethren 1 Joh. 3.17 4. It is upon this account principally that God intrusts some of his servants with greater talents than others that they may be more capable of expressing their love and tenderness to their Brethren 1 Cor. 12. The Apostle compares the Church of Christ to an organical body a body that consists of many members and he speaks of a diversity of gifts that those members are eudued with v. 4 5 6. but upon what account are these gifts given v. 7. It is given to every man to profit withal to be useful with not meerly to enrich them but to be imployed by them there are some to whom God gives a larger talent of riches and worldly comforts and to others of parts and abilities gifts and graces but all is to profit withal therefore as one observes there are Christians of divers ranks and divers forms some that are weak but God hath inricht others with more strength some are strong in grace and gifts God gives those talents to them that they may by converse help them that are weak and have not their measure of strength and Grace that all may be helpful one to another those that have less than others should provoke them that have more to thankfulness and to have their bowels drawn out towards others that have need of their help Consider the many strict obligations and bonds that Christians are in one to another beyond what other Relations have at least how much more significant those Relations are between them they are servants to one and the same Master to wit the Lord We have one Lord 1 Cor. 12. they are of the same family and houshould nay that is not all though this obligeth us to a spetial degree of love but they are Children to one Father born from above not of flesh nor of blood nor of the will of man but of God John 1.14 yet higher they are members of one body Col. 3.15 now there is a tenderness that all the members have one of another Let the peace of God rule in your hearts to which also you are called in one body and be thankful This notion is improved to the full 1 Cor. 12.25 26. That there should be no Schisme in the body but that the members should have the same care one for another But you have a higher expression than this not only members of the same body but members one of another ver 27. Now ye are the body of Christ and members in particular or as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of a member as Eckius in loc members of every part members one of another this shews the unity oneness and nearness that should be between the Children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay they are said to be acted by the same Spirit as the same Soul in the body acts the several parts of the body but with a great diversity in respect of the divers parts of it because of the diversity of the organs in one part the eye in that the Soul sees in the ear it hears in the hand if works it acts in every part but according to its different constitution So is the Spirit of God in this body the Church it acts in all in common now how strange would it be if the several members in one body should be at varience and difference one with another shall the hand not be helpful to the foot or the foot not helpful to the hand or shall the hand be imployed to pluck out the eye or to cut off the leg this would be monstrous and strange to see â—â—sentions among persons so neerly related it is looked upon as a great failing in many good men who were united in the same faith who were imployed in the same work and carrying on the same designe Gods honour and service in the world yet that they have shewed so much weakness that they have had so many diffentions which nothing could reconcile but the common sufferings of both and that from those who were enemies against both It is observed in the Book of Martyrs that when Bishop Cranmor Hooker Ridley and Sanders were in prison they did agree they then laid aside all differences between them You see upon these accounts it doth very much concern us to exercise this duty of love especially to our fellow Christians Walk in love as Christ also hath loved us and given himself for us Eph. 5.2 Q But wherein should we express our love to our Brethren so as thereby to adorn the Doctrine of God our Saviour A. 1. In watching over them to do what we
such cases when all other things are useless Riches avail not in the day of wrath all worldly things are to no purpose what is an estate to a pained body to a man that is sick he will give all he hath for health and ease how many things are there that mony cannot purchase that great estates cannot procure much more in the matters of our Souls and therefore those things that can only minister comsort to us in our greatest straits deserve our highest diligence therefore they that are slothful Professors that are sluggish in the service of God are a reproach to that good Master that they serve to that blessed work in which they are engaged God would not admit the Ass to be offered up in sacrifice to him under the Law because that Creature was an embleme of a slothful and sluggish Professor who are of all Professors the greatest reproach to their profession 3. This may reprove all luke-warm Professors what a reproach are these to Religion do but consider how zealous many are in undoing their Souls how much more pains do they take to go to Hell to please their Master the Devil to undo their own Souls than those that profess themselves to be engaged in a better work in saving their Souls What a reproach â—is this to the Gospel it casts a great contempt upon the profession it self and upon all the Principles that are owned by such 4. This may reprove all proud and conceited Professors the great designe of this Doctrine of God our Saviour is to abase man and to exalt God to lay man low and to set God on high Now they that think that they can do well enough by their own strength and can perform duties acceptable to God without more than an ordinary assistance are to be reproved pride was the first sin that brought in all other sins and it is a costly sin it is that that hath undone us and we have cause to lament it till God shall compleat our deliverance from the relicts of it though that will not be while we are in this world 5. This may reprove all disheartened and disconsolate Professors that move on uncomfortably in the ways of God Observe it God doth expect that all Professors of his Name should not only do his will but also delight to do it and not only to serve him but serve him with chearfulness How angry was God with his antient people and severely threatens them upon this account Deut. 28.47 48. Because thou servedst not the Lord thy God with gladness of heart in the abundance of all things therefore shalt thou serve thine enemies in the want of all things God gives enough to answer all discouragements and therefore he would have all his to go on with all alacrity and chearfulness is his service God loves a cheerful giver and and he also loves a chearful doer and a chearful sufferer In what work should we not be chearful if not in the service of so good a God Now the more to set home this upon all those persons whom these severall reproofs reach I desire you to consider these three things 1. Consider how many sober Pagans and Heathens have come nearer to this Rule of God our Saviour then all such Professors do What reverence they have had to their Idol-Gods and how highly they were concerned to shew the heigth of their respect to them What a Controversie was there at Ephesus among the chief Persons concerning a Statue to Diana One said Marble was more eligible because it was more lasting another that Alabaster was more desirable because it was more costly they had that respect to those false Gods which thy worshipped that they would serve them with the best What a reproach then is it to Professors that they can be content to put off the true God with the worst to offer to him the blind and the lame to offer that to him which they dare not offer to their Governour Mal. 1.6.8 Again how many sober Heathen have in justice and moral honesty gone beyond them that usurp the name of Christians To be a Christian and dishonest to be a Christian and intemperate to be a Christian and to dare to give way to any kind of fraud or any thing that is immoral How much have Pagans forborn these practices nay they have born witness against these with abhorrencie What admirable Rules have we in Seneca concerning the contempt of the World shewing that that is the truest generous spirit that contemns the world these are low things and these things cannot make a man happy these cannot be the perfection of man Again with what evenness of spirit have they carried it in all conditions Notable is that which Lucian reports concerning Socrates the Tyrant threatned him that he should die then said he I am content to die said the Tyrant thou shalt live then said he I am content to live I will acquiesce in whatever thou inclinest to I shall not be displeased with whatever you do What an admirable even frame of spirit was this that neither fears could daunt him nor any thing discompose him I could mention many notable instances of more than an ordinary courage and undauntedness of Heathens according to that dimm light of theirs they valued neither estates nor liberty nor life in the defence of those things they called virtue Rom. 2.14 15. it is said of hose Heathen That they having not a Law are a Law to themselves 2. A second consideration how much doth God expect from you more than others you that profess to serve a higher Master to be engaged in greater and better work than others Therefore our Saviour presseth it upon them to be practised Matth. 5. What do you more than others If you love your friends the Publicans do so if you do good to them that do good is you nature teacheth you to do so But wherein doe you exceed others Not to goe beyond them is to come exceeding short of our duty James 2.19 the Apostle speaking to some that rested in Orthodoxy in matters of Faith indeed this is desirable but not to be rested in thou believest there is one God thou doest well this is good but if thou rest here the Devils go thus far they believe and they tremble it is dangerous to come short of them who will yet certainly come short of Heaven Matth 25. in the Parable of the Master who had distributed several Talents among his Servants you find that he was accounted a faithful Servant whose improvements were answerable to his receipts God hath done more for you than for the Heathen part of the world I have shewed you what a great priviledge it is to enjoy this Doctrine of God our Saviour he expects that you shall proportionably adorn it that you should shun the appearance of evil and hate the Garments spotted with the flesh that you should shun all temptations to sin 3. Consider what a glory former
under all those agonies and pains he neither brake out against Instruments nor against God but patiently endured all Again the most high and listinguishing favours that God his Father shewed to him as the Son of his love and that Son of his in whom his Soul alone delighted could not lift him up as afflictions could not fink him so neither could these transport him as the one could not cast him down so nither could the other lift him up Alas it is hard for us to be in a high condition and to keep our hearts humble but consider the great favour that God shewed him in his Baptisme when the Angel descended in the shape of a Dove and by that voyce from Heaven This is my beloved Son in whom I am well pleased yet how humbly and how evenly did he carry it under all varieties of occurrences that he met with here upon earth Again the strongest temptations could not unsettle him when Satan came with his large proffers All these will I give thee if thou wilt fall down and worship me he answered him Get thee behind me Satan for it is written thou shalt worthe Lond thy God and him only shalt thou serve The greatest oppositions could not abate his diligence or make him the more remiss neither the opposition of enemies nor the mistaken Counsels of friends as Peter Master spare thy self could take him off from his duty his obedience was so full and compleat that he left nothing unfulfilled of all that God commanded him John 17.4 I have glorified thee on earth I have finished the work thou gavest me to do I might shew the activeness and usefulness of the life of Christ and what a notable example we have in all respects of his burning zeal for Gods glory and his melting compassions towards poor Souls and his stooping to the meanest offices in order to his peoples good and his preferring the doing of good to others before his enjoying all the good of the world thus you see as our Principles are higher so our pattern is better 3. Your engagements are stronger than all others are other creatures are beholding to God for their beings for he made them and for their continuances in their beings he keeps their breath in their no strils they are beholding to God for their daily bread and outward comforts but the engagements of Christians are far greater than all these outwards mercies though these are great Consider the great things that God hath done for them in spiritual things in sanctifying their hearts with Grace this is a blessing that makes every thing a blessing to us to the pure all things are pure if God hath once seasoned our hearts with Grace in sanctifying them our Comforts are sanctified at least in a great measure for what is the sanctification of our comforts but only a bility to discharge those duties that those comforts enjoyn us to that is to be faithful in serving God with them In sanctifying our hearts our afflictions are sanctified now what is the sanctifying of our afflictions but the improving of them to the good of our Souls and the Glory of God nay in sanctifying our hearts all the Ordinances and Priviledges that we partake of are sanctified we make a sanctified use of all O what a great mercy is this such were some of you saith the Apostle 1 Cor. 6. But ye are sanctified You were in the lowest rank of sinners but you are now in the highest form of Creatures you are sanctified by the Spirit of God It is the work of sanctification that makes the great difference between persevering and Apostate Angels this is that that makes an everlasting difference between the Souls of some and the Souls of others some are born in sin and live and die in sin and perish for ever for their sins all are born in sin indeed but some are recovered out of the power of sin by the work of sanctification now what a wonderfull mercy is this so I might instance in the work of Convesiron in the work of the Justification of our Persons this is another Priviledge that God hath instated us in and O how great a priviledge is this David pronounceth him a blessed man whose iniquities are forgiven and whose sins are covered And then God adopts them to be his Sons they who were enemies are made sriends by Justification but they that were strangers are made Sons by adoption and have the priviledge of Sons that is boldness of access to God as our Father Again every sincere Professor is made an heir not only a Son of God but also on Heir of Heaven and how great a Priviledge is this What ever our Condition is in this World yet all this will end in heaven glory happiness Then is the unspeakable aggravation of the mysery of the most flourishing ungodly man in the world whatever his condition is as to riches and greatness and all the grandure he is capable of yet all this will end in Hell but the sincere Soul though it lives under reproaches contempts and scorns and all things that are unlovely to flesh and blood shall have Heaven at last for they are heirs of Heaven 4. Your encouragements are greater than the encouragements of others it is a great word that the Apostle hath to all sincere Professors in the 1 Timoth. 4.8 Godliness is profitable to all things having the promise of the life that now is and of that which is to come it hath the promise of Earth and Heaven How great an encouragement is this we shall want nothing that is good for us that God sees convenient we shall have no more of trouble and affliction that when God sees convenient and needful for us for a little time if need be ye are in heaviness we shall have no more loads nor weights upon us but what we shall have assistance from God to support us under God hath engaged that we shall meet with no more difficulties in his service but what he will carry us through And then as to the other world all shall tend to their happiness there Now what an unspeakable comfort is this Alas this life is a life of vanity at the best nay this life is many times mixt with vexation in the best but to think of future Glory one would wonder there should be any thing of remissness or slightness in the service of God 5. Gods expectations from you are higher than others To whom much is given of them much is required God hath done so much for for you already and hath promised so much to you hereafter that he expects you should live not at the rate of other persons but above them and to outstrip them 6. Your dangers are greater if you be not faithful all they that enjoy the Gospel and do not answer the engagements of the Gospel are so far from being better than others that it is worse with them than others The wrath of God saith
from strength to strenth that is the same which in other places is called from graceto grace and from faith to faith that is from a less degree to a higher I might instance in the Church of Philadelphia Thou hast a little strength Rev. 3.8 that is there is the reality of Grace but it is Grace as it was in its infancie thou hast but a little strength Indeed where ever there is Grace there is a proportionableness of strength Inlightening Graces are the strength of the understanding a Soul that is spiritually anointed acts strongly in its apprehensive faculty self-denying Graces are the strength of the affections and sanctifying Graces are the strength of the whole inward man But more particularly there is a three fold strength in Grace First a strength of interest as it intitles us to Christ 2. Strength of improvement as Grace grows up to a higher stature 3. A strength of evidence 1 There is a strength of interest by Grace by which we can claim an interest in the Lord Jesus Christ and that is great strength to our Souls when we are going hence and shall be no more If you can say Christ is yours then all is yours life is yours and death is yours 1 Cor. 3. last All things are yours If once God hath given us his Son he will with him give us all things and he that hath given us this Grace will with hold no good thing from us God will think nothing too much for them upon whom he hath bestowed his Son and who are the persons that have an interest in Christ John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life that believeth on him there is the Grace of faith There is a time coming when we shall say to riches and to relations and all Creature-enjoyments there was a time when you were useful refreshing and comfortable but your time is now past it is not in you to comfort us to set open the door of Heaven for us it is not for you to appear before God on our behalves it is not in you to deliver us from the evils we now fear nor to confer upon us the good things which are to be desired Nothing can hide the Soul from the displeasure of God nothing can procure it those undeserved favours and make it compleatly happy but only Christ but if we have Christ we have all with him here is the strength of interest when the Soul is in want and to leave all its enjoyments in the world at once as friends estate relations yet if the Soul hath an interest in Christ death doth not separate it from Christ that you have Rom 8. last Nor heighth nor depth nor life nor death 2. These is the strength of improvement for though weak faith and weak Grace may hold its own in God and Christ yet this hold is not so firm and fast as when Grace is grown up to some stature and hath attained some degree of strength It is a notable passage of a Learned Writer They do but make a great noise in the world about Grace and Christ that make no improvement in Grace and are not every day making some farther prgress in their spiritual interest 'T is true where-ever there is the least degree of grace there is the mystical union to Jesus Christ and a communion with Christ in his Graces for light and heat always come and go together for when Christ comes into the Soul he brings along with him these blessings But yet though no Christian can be any farther in possession of Christ than he doth make use of him yet there are several degrees of strength which by out making use of Christ we may attain unto To instance in mortification of sins and the subduing of our corruptions A Soul that can appropriate Christ will be deriving Conquest from Christ over its inbred corruptions and power to get Authority over its continued temptations such a Soul will be crucified to the world and all the lusts of the flesh and so as to vivification and newness of life a Soul that can challenge a propriety in Christ will fetch dower not only from his death for the mortification of sin but also from his Resurrection for holiness and newness of life and conversation it will finde living desires and longings and lively stirrings of heart after God continually 3. There is the strength of evidence or assurance which results from Grace That I may recover may strength When the Soul by reflecting upon it self nnds that it hath made such improvement by the means of Grace and opportunities it doth enjoy and that really it hath got an interest in Christ and sees some Scripture-grounds to reckon it self among those beloved ones whose names are written in the Book of life this will fill the Soul with joy here and bear it up under all pressures and difficulties it may meet with in its passage this will animate it to look death in the face and that with comfort Now these three sorts of strength are so admirably advantageous will appear from the language of departing Souls when they come to lie upon their death-beds what is it that makes the poor Soul that is ready to take its flight into another world when it is just going hence and shall be no more to quake and tremble but the want of some of these strengths O says one If I had but an interest in Jesus Christ I could say with Simeon Luke 2.20 Lord now lettest thou thy servant depart Death should not then storm me no I would then make a quick and speedy surrender of my self to it then it should not lay siege to me Says a second had I more strength of improvement had I walked more circumspectly lived more self-denyingly had I approved my self more faithful in all my Relations I should then have been more able with the dying Swan to have sung my self asleep in my last bed as the Naturallist speaks Says a third had I an evidence and an assurance of my relation to Christ did I certainly know I have an interest in the love of God then I should welcome death and say welcome thou Prince of terrours for though thy face be grim yet thy message is comfortable so that it is only spiritual strength that will bestead the Soul at such a time and whatever mercy we may be found wanting of what a mercy will it be to us not to be found wanting of this mercy this spiritual strength It is no great matter in what way death comes to us if it find us with this spiritual strength in reference to our eterual condition 2. Part. This spiritual strength is subject to many failings and decays Our strength as to interest 't is true can not be lost for a Soul that is once united to Christ is never separated from him again My Father faith our Saviour is greater than
less than all those that might either endanger the welfare or disturb the peace and quiet of the people of God In the Chapter before you find him in his conflict striving with many doubts and Objections In this Chapter you find his Faith in its elevation as you may find in the 35 verse Who shall separate us from the love of God Shall tribulation or distress persecution or famine or nakedness or peril or sword Nay says he in verse 37. In all these things we are more than Conquerors And in this verse St. Paul seems to make a kind of Challenge to all kind of evils to do their worst and utmost he bids defiance to them but it is very observable that all this confidence which appeared in this great Apostle was not upon the account of any thing in himself but only upon the account of the love of God and the assurance he had of his interest therein as David when he went with somuch confidence against Goliah it was not in any strength of his own but because he went in the Name of the Lord of Hosts whose Army that proud person had defied Thus it was with the Apostle Paul here And though in every Epistle written by this great Apostle we find him speaking as becomes an Apostle a person so extraordinarity gifted and called yet in this Chapter as a Writer observes St. Paul speaks as if he was now raised up to the third Heavens he spake such great and mighty things as were enough to pose a weak and ordinary faith as in his other writings he seems to be above others so here he seems to be above himself in respect of what he was at other times he now soars aloft now answers all his Objections In this Triumph here are these four things remarkable 1. A large Catalogue or enumeration of the several troubles that may endanger the safety of the people of God and a separation from the love of God and these he lays down chiefly in the verse before the Text Neither death nor yet life c. The first is death death seems to be a thing of all things the most formidable it s called the King of Terrors it s the most dreadful thing to nature but because after the Apostle had mentioned several particulars in the verse before and in this lest he should leave room for any Objection that might gravel any poor doubting soul he puts in Any other Creature nor this nor that nor any thing St. Paul does here like the wise King spoken of in Luke 14.31 in the Parable Or what King among you that goeth about to wage war against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand St. Paul here computes all the troubles he reckons the summ total of all the oppositions that Christians can meet with in this world and yet he sees nothing discouraging in all these that 's the first particular a large Catalogue c. For while he says these things cannot separate from the love of God he strongly implies thus much that those that are the objects of the love of God are yet liable unto these things 2. Here is the utter inablility of all these things to cause any distance between God and any truly gratious Soul These things may separate us from Friends from Relations from what is dear to us in this world but not from the love of God Alas what breaches is God continually making upon every one of us in every part of our lives but such is the union between God and every sincere believer that nothing can make a separation here God may be offended with his people but nothing can separate between God and his people death cannot do it yet death can separate us from all our Creature-comforts from all our dearest friends yea it may separate the very Soul and body and yet it cannot separate from the love of God God hath such respect to the Souls of his people that pretious in the sight of the Lord is the death of his Saints Yea and their scattered dust God will take care of that and will cause it to meet together again and be made partaker with the Soul of that Glory that is reserved in Heaven But then besides the terrors of death here are the temptations of life the pleasures of this life these Temptations may do that upon some that the terrors of death cannot do upon them Neither death no nor life neither this cannot separate but these cannot yet other things without us are of great influence Angels cannot do it they are Creatures that excel in strength some expound it so good Angels that it is spoken of them by way of supposition Gal. 1.8 If we or an Angel from Heaven should preach any other Gospel unto you than that which we have preached unto you let him be accursed not that any good Angel can be so bad a Messenger as to set up a new Gospel in opposition to the everlasting Gospel of Christ it is spoken by way of supposition so I find Learned Writers interpret it thus No good Angels cannot it s contrary to their charge and trust the Angels are Ministring Spirits sent c. Heb. 1. last therefore they cannot so much forget their trust nor be unfaithful to their charge to attempt such a thing especially being now confirmed in a state of Grace Others interpret it of bad Angels now whatever attempts these do make though they are compared to a roaring Lyon going about seeking whom they may devour though they never so much desire it yet they are in Gods Chain Epist Jude 6. Those Angels are in Chains not only as guilty Malefactors to be punished but as Mischievous persons to be restrained who if they were at liberty would do more mischief than now they can You may take it in this latter sense which seems to be most proper so Angels cannot do it but there are several Ranks and Degrees among the Angels therefore we read in Ephes 6.12 We wrestle not against flesh and blood but against Principalities against Powers against the Rulers of the darkness of this world c. So here in the Text we read of Principallities and Powers As they said of our Saviour he through Beelzebub the Chief or Prince of Devils did cast out Devils in these Principalities then is the danger But it it is not in them neither I find many Interpreters carrying the sense to earthly Potentates the Rulers of his world that they by all their Tyranny and persecutions for they joyn the word Principalities to Powers they can never be able to separate c. But notwithstanding all we undergo for the present who knows what may follow for the future who knows what a day may bring forth What is in the Womb of the next moment the Apostle answers this here not things present no nor things to come though you know